FLUERIS MENINSULAM AMO NAM
UNIVERSITY OF MICHIGAN
LIBRARY
AD
!!!!!!!!!!!!!!!!!!
ainHIHIN
SCIENTIA
ARTES
VERITAS
OF THE
WIHAIL LINININKININ
TI'Y210X
HIUMIIMIIHAN INNLITI INNANMIWWWWW
CIRCUMSPICE
ry
WHIHRNHithit
וווווווווווווה
II||||11111111111111|||II|IIHIIII.
UmumIMIDIA MM
828
H1776
F38
1
NON
CIRCULATING

THE
W O R K S
OF
THE
Right Reverend Father in God
H ALL,
JOSEPH
LORD BISHOP of NORWICH.
Containing the Following TRACTS, viz.
1. Of Chriſtian Moderation.
1. Contemplations on the Old and New
Teftament.
III. Holy Obſervations.
iv. Heaven upon Earth ; or of true Peace of
Mind.
v. The Remedy of Prophaneneſs.
VI. Soliloquies upon fundry choice Occaſions.
VII. The Devout Soul; or Rules of heavenly
Devotion.
VIII. Contentment in whatſoever Condition.
Ix. The Balm of Gilead.
x. The Chriſtian, his whole Diſpoſition and
Carriage.
xi. Chrift Myſtical ; or the Union of Chriſt
and his Members.
XI. An holy Rapture; or Meditations of the
Love of Chriſt.
XIII. The Breathings of a devout Soul.
xiv. The Soul's Farewel to Earth, and Ap-
proaches to Heaven.
xv. The great Myſtery of Godlineſs.
xvi. The Inviſible World diſcovered to Spi-
ritual Eyes.
XVII. Of the Mourners in Sion, &c.
XVIII. Of Chearfulneſs under Affliction.
XIX. Meditations on Eternal Life as the End,
and on Death as the Way.
xx. Characters of Virtues and Vices.
xxi. Sixty-three Epiſtles upon different Sub-
jects, and various important Occaſions.
Formerly Printed in Three Volumes, now Collected into ONE.
With a large Account of the Author's LIFE,
Written by HIMSEL F.
Neceſſary for all FAMILIE S.
With a Complete INDE X.
L O N D ON:
Printed for the PROPRIETORS ; And Sold by C. RIVINGTON, in
St. Paul's Church-yard. M.DCC.XXXVIII,

trovatbord Alto buon 2009 i 10 masa ti wod
Mbahet even con vista mindre aidl worl :blio W cili balin
of mar o sady
Niliod
3.2010
OuΟΥ
uni
sen
3 rob
OSN milloj buburb bas bo moi boisi siod zi shidw
cords A brisolto W oss ni shirin vatandan soov sitt veig
ylord bort of serisi od To The vlonii I toy wstb yam
sintlo movšt eids ni niech od listen V12 V 2001, rosa
2011 Isnin. nov mo
o Ils.
vla High and Mighty PRINCE , 1 els
vuotqill eide nii seins exa& muy bing binow boa seinis gi ditu
Waiv
salMrsin
7
cibogor you
H E N R Y
2
PRINCE OF
W A LES
His Highneſſes unworthy Servant dedicates all
his Labours, and wilhes all Happineſs.
, I have not
T
Pach
Moſt Gracious Prince :
HIS Work of mine, which, (if my Hopes
and Deſires fail me not) Time may hereafter
make
great, preſumed to dedicate to
your Highneſs. It is no marvel if Books have
this freedom, when we our felves can and
ought to be all yours, while we are our own,
and others under you. I dare ſay, theſe Me-
ditations, how rude ſo ever they may fall from my Pen, in regard
of their Subject are fit for a Prince. Here your Highneſs ſhall ſee
how
189001
A

ii
The Epiſtle Dedicatory.
great Exam
how the great Pattern of Princes, the King of Heaven, hath ever
ruled the World; how his Subſtitutes, earthly Kings, have ruled
it under him, and with what Succeſs either of Glory or Ruine.
Both your Peace and War, ſhall find here holy and
ples. And if Hiſtory and Obſervation be the beſt Counſellors of
your Youth, what Story can be ſo wiſe and faithful, as that which
God hath written for Men, wherein you ſee both what hath been
done, and what ſhould be? What Obſervation fo worthy, as that
which is both raiſed from God, and directed to him? If the Pro-
priety which your Highneſs juſtly hath in the Work and Author,
may
draw
your Princely Eyes and Heart the rather to theſe holy
Speculations, your Servants ſhall be happier in this Favour, than
in all your outward Bounty; as one to whom your ſpiritual Pro-
grefs deſerves to be dearer than his own Life; and whoſe daily
fuit is, that God would guide your Steps aright in this ſlippery
Age, and continue to rejoyce all good Hearts in the view of your
gracious Proceedings.
Your Highneſſes humbly
devoted Servant,
1201 Bobasy10a yugto WILD 20Dondoli
2 longos ils 2901 bis 20 Jos. Hall.
* 2309 2530วลาส ปัลม
Bolt ) How paint 70. howy BIH
This Dedicatory Epifle ſhould have been plae'd before the Contemplations,
Good by one al loro
De LGD coval no 947 foi moli cists
Woo ito listen to dot trgo
alib Hobarona bris
botas del malt ootab but wed THE
continentov
so ordine de

11
THE
hoog
EPIS T L E
Е колата
TO THE
blier al pledea si desordha zasu
308 to 20
Saag
READER
Betrie
*Viz. His At-
Embaſſy to
France.
His being
ſent as an AT-
TT is many Times the unhappy Fate of excellent Pieces, dropt from the Pens of the beſt
Authors
, if they lie ſcatter'd in bad Times ; to be ſubječt through the peeviſh Malice
of fome, and heedleſneſs of others, one way or other, to miſcarry and be loſt to the
World: To prevent which unhappineſs (even to late Poſterity) it is, that this Colle&tion of
wracts, writ by the Right Reverend, Pious and Learned Father in God, Dr. Joſeph
sd Fate Lord Biſhop of Norwich, was made and committed to the Preſs.
reces 'tis confeft are not New, but the Volume ſo: Which if it conſiſts of Tracts of
various and different Subjects and Concerns, it is ſo much the more Delightful, yes, and Pro-
fitable too; being abundantly ſtored with Leſſons of Conſolation, Inſtruction, and Direction
in all the intricate and difficult Occurrences of Human Life ; and may be eaſily adapted to
the particular Condition and Circumſtances of every good Chriſtian ; and made very ſervice-
able to him in the Conduet of his Life and Actions throughout his Pilgrimaye here on Earth.
As to the Reverend Author himſelf, 'tis not the Purpoſe here to light a Candle to the Sun,
and tell the World News of that Worth, which it cannot be ignorant of, whilft his Works praiſe
him in the Gate. His being commanded by the King, and thrice imployed abroad in
publick Affairs both Eccleſiaſtical and Civil; * " and alſo his being made Do- tendance on
« meſtick Chaplain to Henry Prince of Wales, eldeſt Son to King James the Carlife in his
« Firſt (in which Services be acquitted himſelf with Honour and Applauſe) All
which are evident Demonſtrations of the high Efteem his Majeſty had, of bis Learn-
Prudence, Conduct, and Integrity: Yet ſuch was the Iniquity of the following diſtant to the
in which he lived, that all theſe excellent Endowments, otogether with that ex. Dort
finary Piety and Chriſtian Charity, which were ſo eminently conſpicuous in tendance Auto
rife and Converſation; and (would in the more early Ages of the Church (had
he then lived) have rendred him the great Ornament and Darling thereof) could not order to fet-
fecure him from the Reproach and Malice of his Enemies, both on the right Hand, fairs of that
nd the left, who from contrary Views, ceaſed not to perfecute him from different Nation, vide
Duarters. There wanted not Perſons (and ſome of his own Order too) of great
Authority and Influence in publick Affairs, who endeavouring to introduce a deſpotick Power into
the Government of Church and State, looked upon him as a Barr in the way of their De-
figns ; and upon Account of his exemplary Meekneſs
, Moderation, and Divine Charity (the
brighteſt Ornaments and Caracteriſtick of a Chriſtian) did him ill Offices with his Majeſty, re-
eſenting him as a falſe Brother, more eſpecially in Relation to his Conduct towards his own
gy and People in his Dioceſs of Exeter, as alſo in the Affairs of Scotland; and thereby
ideavoured to leſſen him in the Efteem of that excellent Prince ; although he ingaged both his
ongue and Pen upon all Occaſions, in a ſtrenuous Defence of the Conſtitution, and the Rights both
King and Church; which expoſed him to the inveterate Malice of another Sett of
Men † from an oppoſite Party, and drew upon him the loſs of his Liberty, and the hard Mea-
utter ruin of his Revenues and Eſtate; all which he ſacrificed in that noble Cauſe,
rather
his Majeſty
to Scotland, in
his Life.
# Vide, His
ſure.

iv
The Epiſtle to the Reader.
Viz. His
Sermons,
CaſesofCon-
controverſi-
al Tracts;
dernAuthors
upon the
like Sub-
jects.
+ Occaſio-
ned by his
Controver-
fies with the
rather than defile his Conſcience by becoming partaker with thoſe wicked Men in thei.
This was the bard Lot of this good Man; much like that Perfon, who ſeeing two of his 2
bours ingag?d in a Combat, thruſt himſelf betwixt them to part their Fray; but as a Recon
pence of his Charity, receivid Bruiſes and Wounds from both. That he was the Genuine Fa-
ther of this iſſue ; the Energy, Style, and Spirit of ſerious Piety and warm Devotion, which
runs through the whole Volume, will ſufficiently evince. Now becauſe ſome parts of this Au-
thors Works, * not judged ſo uſeful or neceſſary in this Age, as in that wherein they
were writ and firſt publiſhed (and which ſwelled both the Book and Price to a
fcience, and great Bulk) are in this Collection omitted : It may not be amiſs to acquaint th
Reader with the Authors own Sentiments concerning them, as expreſt in ſome Pa
whole Ufe is Sages of his Dedicatory Epiſtles, printed in the former Editions ; which take in his
meafure fu- own Words
. After ſome unpleaſing Intermiſſions, † 1 return to the Task of Con-
the excellent templation, wherein only my Soul findeth Reſt; if in other Imployments
, I bave in-
Performant deavour'd to ſerve God and his Church; yet in none I muſt confeſs, with equal Con-
more mo- tentment.
tentment. * Methinks Controverſie is not right in my way to Heaven; onboe«
ver the importunity of an Adverſary, may force me to fetch it in : If Tra
preſſed by an erroneous Teacher, cry (like a raviſh'd Virgin) for my kid, I be
it if I relieve it not : When I have done, I return gladly te thefe Paths of Peace :
How earneſtly doth my Heart wiſh, an univerſal Ceſſation of theſe Arms; that all
Papiſts. the Profeſſors of the dear Name of Chriſt, might be taken up with nothing but ho-
and others ly and peaceable Thoughts of Devotion : The ſweetneſs whereof hath ſo far affe&ted
1065. in his me, that (if I might do it without danger of Miſconſtruction) I could beg: even of
an Enemy this leave to be happy.---Again,---- fever ſince I began to beſtow my
Self upon the common good, ſtudying wherein my Labours might be moſt Service-
Page 91. in able ; I ſtill found, they would be no way ſo well improved, as in that Part which
concerneth Devotion, and the Practice of true Piety: For on the one Side, I
perceived the Number of polemical Books, rather to breed, than end Strife: And
thoſe which are Dočirinal, rather to oppreſs
, than ſatisfie the Reader : Wherein if we write
the ſame Things, we are judged tedious ; if different fingular : On the other Hand, re-
Spečting the Reader, I ſaw the Brains of Men never more ſtufft, their Tongues never more
ſtirring, their Hearts never more empty, nor their Hands more idle. ---*
more I durſt appeal to the Judgment of a carnal Reader (let him not be pr
Cate) that there is no Hiſtory ſo pleaſant, as the Sacred; for ſhould we
ſet aſide the Majeſty of the Inditor, none can compare with it for Magnific
and the Antiquity of the Matter; the ſweetneſs of Compiling, the ſtrange variety of men
rable Occurrences : And if the bare Delight ariſing from Reading, and Meditating therein,
be ſuch ; what ſhall be eſteemed the Profit of that which was written by God for the Sal
vation of Man? 'I confeſs, no Thought did ever more ſweetly ſteal Me and Time away, thar
thoſe which I have imployed in this Subject ; and I hope noné can equally profit others : For
if the mere Relation of theſe holy Things be profitable
, how much more when it is reduced to
Uſe : To which 0 Chriſtian Reader! and to God's Grace and Heavenly Benedi&tion upon thine
honeſt and ſtudious Endeavours in the peruſal of this Book, I earneſtly recommend thee, and
bid thee beartily Farewell.o con lo si klinio ugle stone sono stata a suid ghunnaise
baskog sds is opdo 202191973 to zgoj zich ni algos,
givello langit a location 2014 rolloca todt for
29-da se onid 15 os borairaghy
moderne det minifter och to sui tuoi o 188 28901 1930 fik stotar tio hranogria
To se na to da Mi britani s os und Lofoques dades don body)
obsluholti and stoglol sala amid trods aois bem aktin 9 91 odsto sto
1:33&sts at 9 pਖੋ !sh 1931ss u
TO
zido
Ep. to the
Earl of Mont-
gomery:
+ Vol. 1.
his Ep. to
Sir Rich.
Lea.
* Vol. 1.
Page 787
Epif. to the
Lord Stan-
hope. .
латинатиот
2019301
TO

TIT
ETI
200
olino A ben bivadlo2359
doo
obno di at bawah 3
mersino adios น. ได้
bogastor hun bolig T H E
lusa dins de
ΖΙ ΣΟΟ
dsolbu, tenda
EOS
Nodol email
Torge haar
$44. oft hun risskule
walte brala
Of the Two BOOKS of El Droobia
Theo tinggit noobian
en bro sdsddan i bivstvo Junog bio diogud loppuising
lomida
28
fez CONTEMPLATIONS
38
T
42
lift up.
44
46
48
IO
Jariganted to con
SO
Τ Ο Μ Ε Ι.
дот
moiada lans
YOTE' molne
ahol
CONTEMPLATIONS upon the Hiſtory of the Old Teſtament,
alues in Twenty-one Book S. 200g
11VX 100
Nam
BOOK I. Contains.
distinob SI
BOOK V. sodelo ed
20$
obre loon
nomolo babe five
HE Creation.
an dso I to srosta » Page 1 The Waters of Marah.
of Man... ditie siodo z gomol 3 of the Quails and Manna.
Of the Quails and Marna.lsnning ban deung
40
5
The Rock of Rephidim.
of Cain and Abel.
90097
The Foil of Amalek, or, The Hand of Moſes
of the Deluge dodate would ha nomoloThe Law.
08
sa z pomolo The Golden Calf.
BOOK II.
.
ord. Su
CHA SHD 89 90 91 22
MV 2008
Noah.
BOOK VI. SUONA
omse ha luce yli sat
Of Babel.
Illaodon
Of Abraham.
12 The Veil of Moſes.
Lute to truly
sodoen
52
Of Ifaac's Sacrifice.
Hoitol uvezla 54
of Lot and Sodom.
15 of Aaron and Miriam.
luw zmnieodor? The Searchers of Canaan. You Vizodrang
STA
BOOK III.
Corah's Conſpiracy
60
qe sdt dtiu dstils
1 00
290 sed ad beads 18
of Jacob and Flauban da sve od zainstay ate 20
BOOK VII.
.
A blusa
Of Dinah.
21 Aaron's Cenfor and Rod, lepe to votlises 6
63
Of Judah and Thamar. 0.0 a
22 The Brazen Serpent.
65
Of Joſeph
24 Of Balaam.
Anno ads of balla biv 66
Of Phineas.
dsito babi
70
biv nga han dadalihe Death of Moſes. Tunahan bundan
BOOK IV.
Moda bro della
stalado
72
89 dado.
The Affliction of Iſrael, or, The Egyptian
POBOOK VIII. A bien bivna
dage.
of the Birth and Breeding of Moſes.
75
Moſes Calling
90 vs x 10
of the Plagues of Egypt. caule ads and s. 34 The Siege of Jericho.
A lingid Alien See on

II
.2 tadqoht hoobs) 13 Nadab and Abihu.
56
58
e Bon-
165. nod tri 30 Rahab. , VI 100
2 y 30 misils, 32 Jordan divided.
77
78
The CONTENT S.

173
85
H 에
​T
Davand Ziba.
Of Achan.
Page 80 David and Achiſh.
Page 165
Of the Gibeonites.
83 Saul and the Witch of Endor.
167
Ziglag Spoiled and revenged.
169
BOOK IX.
The Death of Saul.
171
Abner and Joab.
The Reſcue of Gibeon.
The Altar of the Reubenites.
87
BOOK XV.
Ehud and Eglon.
88
Jael and Siſera.
90 Uzzah and the Ark removed.
Gideon's Calling.
Gideon's Preparation and Vi&tory.
94 Hanun and David's Ambofadors.
180
The Revenge of Succoth and Penuel. 96 David with Bathſheba and Uriah.
182
Abimeleck's Uſurpation,
98 Nathan and David.
185
A 1 Amnon and Tamar.
BOOK Х.
Abſalom's Return and Conſpiracy. 189
Jephtha.
BOOK XVI.
Samſon conceived.
103
Samſon's Marriage.
J
105 Shimei curhng.
192
Samſon's Victory.
108 Achitophel.
194
Samſon's End.
110 The Death of Abſalom.
196
Micha's Idolatry. bIO srl to viol 113 Sheba's Rebellion. OALIMIT 198
BOOK IX. ood The Numbering of the People.
176
178
187
IOI
200
202
2II
212
135102
137
222
The Levite's Concubine.
116
BOOK XVII.
The Deſolation of Benjamin. a
118
Naomi and Ruth.
120 Adonijah defeated. I 2005
205
Boaz and Ruth.
122 David's End, and Solomon's Beginning.
207
Hannah and Peninnaho and basi elinge 125 The Execution of Joab and Shimci. 209
Eli and his Sons. scribing 127 Solomon's Choice, with his Judgment spon the
2010M 10 H
two Harlots.
.
The Temple
lada huo niso
Ungd Solomon and the Queen of Sheba. 1309
215
The Ark and Dagon.
wabte 131 Solomon's Defeétion.
хооа
216
The Ark's Revenge and Return.
133
The Remove of the Arkopa
BOOK XVIII.
The Meeting of Saul and Samuel.
The Inauguration of Saul.
ledsa 20
OoM to lov 140 Rehoboam.
219
Samuel's Conteſtation.
mestod
ustid A do 141 Jeroboam.
Saul's Sacrifice.
Tim ban por 142 The ſeduced Prophets.
Jonathan's Victory and Saul's Oath.
moboa bon
z xadorul 144 Teroboam's Wife.
Ala.
ir aisto
229
BOOK XIII.
Elijah with the Sareptan.
MOOC
231
jy 100a
Elijah and the Baalites.
Saul and Agag.
234
147 Elijah running before Ahab, flying from Jezebel.
The Rejection of Saul, and the Choice of David,
cos* Cou
237
. dacia
1394 90 149
David called to the Court.
BOOK XIX. debul 10
David and Goliah.
etiqlol: 0
Jonathan's Love and Saul's Envy o song 155 Ahab and Benhadad.
242
Michal's Wile.
157 Ahab and Naboth. 100
245
David and Abimelech, o oa 158 | Ahab and Micajah, or the Death of Ahab. 248
Ahaziah hck, and Elijah revenged. 250
BOOK XIV.
dades
253
halfrih nebo Elijah healing the Waters, curfing the Children,
Saul in David's Cave.
Nabal and Abigail. A
orloirol to 9gsi2 161 relieving the Kings,
256
163 Eliſha with the Shunamite. to znuyul I 260
Eliſha

224
227
oslo 151
senin 152
Elijah

The CONTENT $.

301
ferring with Hazael.
318
287 Haman difre feited.
ce Ruler's Son cured.
Eliſha and Naaman.
Page 2634 Manalleh.
bing M - Page 298
Eliſha raiſing the Iron, blinding the Allyrians. 267 Joſiah's Reformation.
The Famine of Samaria relieved. DOLJ (2.70 Joſiah's Death, with the Deſolation of the Temple
and Jeruſalem.
13001 304
BOOK XX.
BOOK XXI.
The Shunamite ſuing to Jehoram, Eliſha con-
273|Zerubbabel and Ezra.
307
Jehu with Jehoram and Jezebel.
276 Nehemiah building the Wall of Jeruſalem. 312
Jehu killing the Sons of Ahab and the Prieſts of Nehemiah redreſſing the Extortion of the Jews.
Baal.
279
3 15
Athaliah and Joalh, 3050 Ton 282 Ahaſuerus Feaſting, Vaſhti caſt off, Eſther choſen.
Joalh with Eliſha dying.
285
287 Haman diſreſpected by Mordecai, Mordecai's
Ahaz with his new Altar.
Ether a mnogo
321
The utter Deſtruction of the Kingdom of Iſrael. 290 Eſther ſuing to Ahaſuerus.
325
Hezekiah and Sennacherib.
292 Mordecai honoured by Haman.
327
Hezekiah fick, recovered, viſited.
295 Haman hanged, Mordecai advanced. 329
.bid
900 Torstand house 81.392
esc
chung alt tio and forens 1 302
. นอน 26ะ
TOM E 9 II. ieprie sth
9. II. in poros siste to run sd I
budI..
- his to you fouestos
CONTEMPLATIONS upon the Hiſtory of the New Teſtament.
me to komin tilo2:7.32
081
4.66.1392 Chriſt tempted.
gilinaBOOK I. Contains
Be B Simon called.
26
adoro todianova 70 e R28
The Marriage in bogor bun gust to ox fg
The Angel and Zachary..? Page 3 |The good Centurion, yo sort Hvit so I 1.330
10The Annunciation of Chriſt. s. lbid
The Birth of Chriſt.
- 2 how to garsbiror
SA **ST SI392
The Sages and the Star. als bestos.10
secintadt wort.9M03919
The Purification. 2 bon ?lokhoobad 12 The Widow's Son raiſed
33
mogla
34
The dumb Devil ejected.
)
36
BOOK II.
Matthew called,
Chriſt among the Gergeſens ; or, Legion and the
Chriſt among the Doctors.
17
Gaderene Herd.
Chriſt's Baptiſm.
19

Yo an bruge 9 Page 21
Cana.

8
OLD
de sociais -zaloBOOKIII.
10
39
41
IOI
The Reſidue of the Contemplations upon the principal Paſſages of
the Hiſtory of the New Teſtament. Containing,
HE faithful Canaanite. Page 51 The Pool of Betheſda. cf.
Page 89
The Deaf and Dumb Man cured. 55 Chriſt transfigured.
93, 97
Zacheus.
58 The Proſecution of the Transfiguration.
John Baptiſt beheaded.
pets 63 The Woman taken in Adultery.
103
The Five Loaves and Two Fiſhes.
69 7'he Thankful Penitent.
106
The Walk upon the Waters.
73 Martha and Mary.
The bloody iſue healed.
78 The Beggar that was born blind cured.
II3
Jairus and his Daughter. but I The ſtubborn Devil ejected.
116
The Motion of the two fiery Diſciples repelled. 83 The Widow's Mite.
The Ten Lepers.
85 The Ambition of the two Sons of Zebedee.
The

III
119
I 20
A 2
The CONTENTS.
The Tribute-Money paid.
Page 122 Peter and Malchus; or, Chriſt apprehended. 140
Lazarus dead.
142
Lazarus raiſed.
Moabe ar cities 124 Chriſt before Caiaphas.
127 Chrift before Pilate.
144
Chriſt's Proceſſion to the Temple.
131
The Crucifixion.
148
The Fig-Tree curſed.
134 The Reſurrection, Doa
154
Chriſt betrayed.
136 The Aſcenſon,
San Luis 139] Holy Obſervations
. To Set as BNL 365
mais elle So 5. นาง
. todos
The Agony.
Sect. I.
COM
SA
Heaven upon Earth; or, Of True Peace of Mind.
linos
The Contents of the Sections. Sect. 15. Of the Importunity and Terror of Death.
185
NEnſure of Philoſophers. in 177
Sect. 16. The Grounds of the Fear of Death. ibid.
Sect. 2. What Tranquility is
, Sect. 17. Remedy of the laſt and greateſt Breach
and wherein it conſiſts. ibid.
of Peace, ariſing from Death.
186
Sect. 3. Inſufficiency of human Precepts. 178 Sect. 18. The ſecond Rank of the Enemies of Peace.
Sect.
ibid.
Enemies of inward Peace divided into
4
their Ranks.
179
Sect. 19. The ſecond Enemy on the Right-Hand,
Sect.
Honour.
The Remedy of an unquiet Conſcience. 180
5.
187
Sect. 6, The Receipt of our Peace offered by Faith. Sect. 20. The ſecond Remedy of overjoyed Profpe-
பாலms Warto tot 181, rity.
188
Sect. 7. Solicitation of Sin remedied. ibid. Sect. 21. The Vanity of Pleaſure ; the third Ene-
;
Sect. 8. The ſecond main Enemy to Peace; Croſes. my on the Right-Hand.
ibid.
182 Sect. 22. Poſitive Rules of our Peace. 189
Sect. 9. Of Croſſes that ariſe from Conceit. ibid. Sect. 23. The ſubordinate Rules of Tranquility.
Sect. 10. Of true and real Croſſes.
1. For Action.
190
Sect. 11. The firſt Remedy of Croftes before they Se&. 24. Second Rule for Action, politibid.
ibid. . Reliance upon the
Sect. 12. The next Remedy of Croſſes, when they Providence of God.
From their Author.
Sect. 26. The 2d Rule for Eſtate. A Perfuafion
Sect. 13.
Croſes. ibid. s' of the Goodreſs and Fitneſs of it for us.
192
Sect. 14. The fourth and last Part from their I. Sect. 27. The Concluſion of the whole, bus b 193
.6594asado ibid.
fue.
เ boliwo wodne
I 2008
sidi hun noiga I 12 2016133190 adi grotesco
bH 901919b
2totina sa gutben do
1908 zurdo

183
come.
191
are come.
to 299 The i Iscionitq ork noqu entoijalarigino od 10 gubilo T
agristianto fromsT woli orl to yiodiH only
H
homo eu mi dana kuwa mhes T
08.2007
reece
Disdied 19 104.901 12 996!
borny za tt ljude
bano9 T
19 hot in the
bugiad Diqua enot
THE
1989 brend T SHTOJ
2010 out bwo 290not suit
TEM ID SHEME
sirgto sdt keqe do W so I
het build sind sness tods to go out of
bolised sul bould so I
botaj uso modo
svihyun zid bis 2018
Stilia zasobi at 8 blagt zolaistia y teto add to stotela od
pabad 3 0 2002 ont ads to seisid 28
»2r9qJ sat sd
,
Chriſtian Moderation.

In Two Books.
08032
Sect. 9.
DO1 broos?
To all CHRISTIAN PEOPLE
wherefoever : But eſpecially to
thoſe of this WESTERN DIOCESE; and therein to the
Honourable NOBILITY, the Reverend and Learned CLER-
GY, the Worſhipful GENTRY, the honeſt and faithful
COMMON ALTY of the Counties of Devon and Cornwall.
9. Exon wiſheth the continuance and increaſe of (that whereof
he treats) all CHRISTIAN MODERATION both in Opinion
and Practice.
తరులు
esitions จาง :
et M: oui donave
moigiles si bohinus 93 03 lawas terasosI
0
2. ช่วไion (โปรเน้นกระโ6 5.3
The CONTENTS of the FIRST BOO K. (
3190 25TH
of SONI)
MODERATION in Practice.
:lohi on!
dos : hod. hun 2T to light of salt broda
Sect. I. polis
F the uſe and neceſity of Moderation The limitation of all our Pleaſures, in the manner
O in general.
S: ou dani Il of uſing them.
- ตร il og Sect. 2.
Sect. 10. in Isach
Praktical Moderation in matter of Pleaſure. Motives to Moderation in the uſe of all our
Wherein firſt of the pleaſures of the Palate. Pleaſures.
But I. Of the exceſs of them. 2.. Of the other
fujal mi extremity of defect, vaeval Tof the Moderation of our defires in matter of
Wealth, and Honour, &c. Motives to that
Of ſome Extremities in other uſages of the Body. Moderation.
02
Sect. 12.
Of the extreams in the caſe of Luft. Of the Moderation of our Paſſions, and therein
firſt of our Sorrow.
$1709
The Liberty that God hath given us in the The cautions requiſite thereto.
of his Creatures, both for neceſſity and law Of the kinds of Sorrow, and firſt of worldly
ful delight.
- Sorrow.
olul mill The Temperaments thereof.
Babnim
The juſt bounds of Moderation in the liberal uſe
of God's Creatures.
MOR
Of Spiritual Sorrow; and the Moderation thereof
.
And therein our Limitation, in our reſpects to
God.
of the Moderation of the paſſion of Fear.
The dangerous effects of that Paffox.
The limitation of our liberty in reſpect of the Particularly of the fear of Death.
Pleaſures themſelves: firſt for the kind, then Strong Motives for the remedy of it.
for the quantity, and quality of them.
Sect. 8.
Of the Moderation of the paffion of Anger.
The Moderation of the pleaſure of conjugal So
The ill effects of it.
ciety.in
The diſtinction of zealous and vicious Anger.
Arguments for the mitigation of our Anger.
THE
Sect. II.
Sect. 3.
Sect. 4.
מעט
Sect. 5:
Love me
13 Sect. 6.
Sect. 13.
Sect. 14.
Sect. 7.
Sect. 15.
a

CONTENTS
TS
O
Sect. 2.
Sect. 3.
Sect. do 2013 jan
in general. UPTONTA
Sect.cc guiſh of Perſons.
The cautions of complying with them.
THE
OF THE
Second BOOK
of yilsioggle
CLIWA TOTALTUE s T
bar
IN
W MODERATION in matter of Judgment.
locomero bas
I.
an Oppoſite in relating the fate of an Opini-
F the danger of immoderation in maton, or Perſon. Haliw
ter of
OM
way.
Sect. Itubre
Lukewarmneſs to be avoided in Religion. Seventh Rule: Not to judge of an Adverſaries
Opinion by the Inferences pretended to fol-
Zeal required in the matters of God, but to be low upon it; which are
tempered with Diſcretion and Charity.
The ingenuous proceedings of the ancient
Rules for Moderation in Judgment.
Churches herein.
:
Sect. 12.
Second Rule: To diftinguito of Truths and Eighth Rule: To keep Opinions within their
own bounds ; not imputing private Mens con-
Errors.
ceits to whole Churches,
Sect. 6. lip to maintain sestatsbolt on Sect. 13.
Third Rule : The avoidance of Curioſity in
the diſquiſition of Truths. Therein of the
Therein of the Ninth Rule : We may not draw the actions
fimplicity of former times, and the overlaſh-
or manners of Men, to the prejudice of their
Caule.
017
ing of ours.
29000911
staat to Sect. 14. o dat night
Fourth Rule : To reſt in thoſe Fundamental Tenth Rule : That we muſt draw as near as we
Truths which are revealed clearly in the
Safely may to Chriſtian Adverſaries in leſer
Differences. 32
Scriptures.
Sect. 8.
Fifth Rule: To be remiſs and facile in unim-
porting Verities.
you 50 2 1970 to alret Eleventh Rule : To refrain from all railing
Firſt in our Opinion. Somos
Terms, and Spightful Provocations of each
other in differences of Religion.
203
And then alſo in our cenſure of the otherwiſe-
Sect. 16.
minded.
Twelfth Rule : That however our judgments
differ in leſſer Verities, we ſhould compoſe
Sixth Rule: Not to rely upon the truſt of our affections towards Unity and Peace.
03:23los
hitrimi kabisa
to somos od ja kontshotti sotto
be
Coroni ineste 2001 yub od
392
des to you add to main waiting sols to oq oras y vaso la soittimil sy
si to bueno gost hoch built to L 200 10 th 297 nale
ads to call up bra rutin Lorp si tot
nogal to nollogodi tootatako sdt-10
.8 822
o2 Inguinoa jo om nisl quis
op og han ju BibT
Chriſtian
Sect. 4.
Sect. 7.
Sect. 15
Sect. 9.
Sect. 10.
1992
ca
LIB. I.
I
Chriſtian Moderation,
.
fognitisu bist
no lo
V 90
os
Ed Blo
Do in
THE FIRST BOOK. 10 Nails
Brton sen bu
Of MODERATION in matter of Practice.
son
S E C T. I,
edhe of the Uſe and Neceſſity of Moderation, in General.

I
Brom. fum.
Non eft ergº
Cannot but ſecond and commend that dominancy of that laſt devouring Fire? It is
great Clerk of Paris, who (as therefore Moderation by which this inferiour
our witty Countryman Bromi- World ſtands, ſince that wiſe and great God,
prædi&t.
ard reports) when King Lew- who hath ordained the continuance of it, hath
ss of France required him to write down the beft decreed ſo to contemper all the parts thereof,
word that ever he had learnt, calld for a fair Skin that none of them ſhould exceed the bounds of
of Parchment, and in the midſt of it wrote this their own proportion and degree, to the preju-
one word MEASURE, and fent it ſealed up dice of the other. Yea, what is the Heaven it
to the King : The King opening the Sheet, and ſelf, but (as Gerſon compares it well) as a great
finding no other Infcription, thought himſelf Clock regularly moving in an equal fway of
mocked by his Philoſopher, and calling for him, all the Orbs, without difference of Poiſe, with
expoftulated the Matter ; but when it was out variation of Minutes, in a conſtant ſtate of
thewed him, that all Vertues, and all religious evițernal evenneſs, both of Being and Motion :
and worthy Actions were regulated by this Neither is it any other, by which this little
one word, and that without this, Vertue it ſelf World of ours, (whether of Body or Mind) is
turned vicious, he refted well fatisfied: And ſo upheld in any ſafe or tolerable Eſtate; when
he well might, for it was a word well worthy humours paſs their ſtint, the Body fickens, when
of one of the ſeven Sages of Greece, from whom paffions, the Mind.
indeed it was borrowed, and on There is nothing therefore in the World more
Mnder your ly put into a new Coát. For, while wholſom, or more neceſſary for us to learn,
Ne quid nimis. he ſaid of old (for his Motto) No-than this gracious Leſſon of Moderation; with-
mai vrea peretes thing too much, he meant no other out which, in very truth a Man is ſo far from
but to comprehend both Extreams being a Chriſtian, that he is not himſelf This
temperantia in under the mention of one : Nei- is the Centre wherein all, both Divine and Mo-
folis refecandis ther in his Senſe is it any Paradox ral Philoſophy meet; the Rule of Life, the Go-
Superfluis, eft
to ſay, that too little is too much; verneſs of Manners, the filken String that runs
tendis neceſſa- for as too much Bounty is Prodi- through the Pearl-chain of all Virtues, the ve-
riis. Bern. de gality, ſo too much Sparing is Nig- ry Ecliptick-line, under which Reaſon and Re-
gardlineſs: ſo as in every defect ligion moves without any Deviation, and there-
there is an Excefs, and both are fore moſt worthy of our beſt Thoughts, of our
a tranſgreſſion of Meaſure. Neither could moſt careful Obſervance.
ought be ſpoken of more uſe or excellency;
for, what goodneſs can there be in the World
SECT. II.
without Moderation, whether in the uſe of
Gods Creatures, or in our own Diſpoſition and Practical Moderation in matter of the Palate :
Carriage? Without this, Juſtice is no other
than cruel Rigour ; Mercy, unjuſt
Remiſnefs ;
And therein, firſt of the Exceſs, and then,
Pleaſure, brutiſh Senſuality ; Love, Frenzy, An-
of the other extremity in defe&i.
ger, Fury ; Sorrow, deſperate Mopiſhneſs; Joy,
diſtempered Wildneſs; Knowledge,ſaucy Curio-
ſity ; PieryDi courfe of
ftraction, Courage, mad Raſhneſs; ſhortly, there Practice, or inatter of Speculation and Judg;
can be nothing under Heaven, without it, but ment ? and both theſe are ſwayed and ordered
meer Vice and Confuſion : Like as in Nature, by Moderation.
if the Elements ſhould forget the temper of Practical Moderation ſhall lead the way, as
their due mixture, and encroach upon each o- that which is moſt worthy, and whereto the
ther by Exceſs, what could follow but univer- fpeculative is for the moſt part reduced, and
ſal Ruin ? Or what is it that ſhall put an end whereby it is mainly governed. This, howſoe-
to this great Frame of the World, but the pre- ver it reachech to the managing of all the in-
ward
in admit-
Confid. l. I.
c. 8.
DO
à 2
2
Chriſtian Moderation.
Lib. I.

V. Bell.
&c.
food;
Berof.
18.
ward diſpoſitions of the Soul, and all the out- ( Appetite this way hath turned into Beaſts? how
ward carriages of Life, and may therefore ad- many into Monſters of Wickedneſs ? Certainly
mit of ſo many Severalties of Diſcourſe, as there a Drunkard is in, at all; neither is there any
are Varieties of Deſires, Inclinations, Actions, Vice under Heaven, from which he
Paſſions of Man : Yer ſhall, for the tractation can ſecure himſelf
. It is memo- Schicard de
of it, be confined to ſome few of thoſe noted rable that our Jewiſh Doctors tell us Reg.
Heads which we meet with in every turn of us of a certain Gentile King, who
this our earthly Pilgrimage.
lighting upon eleven of their learn- Gentilis Rex
The chief imployment of Moderation is in ed and holy Rabbins, put them to Pirgandicus,
the matter of Pleaſure, which, like an unruly their choice, whether they would
and head-ſtrong Horſe, is ready to run away eat Swines-fleſh, or drink of their
with the Rider, if the ſtrict curb of juſt Mo- Ethnick Wine, or lie with Harlots : Swines-fleſh
deration do not hold it in ; the indiſcreet check they hated, Harlots they profeſſed to abhor,
whereof, alſo may prove no leſs perilous to an Wine they vield unto ; but, by that time they
unskilful Manager : Pleaſures, whether in mat- had a while plyed that bewitching Liquor, all
ter of Diet, and other Appurtenances of Life, came alike to them, both the Fleſh of Swine
or in matter of Luſt.
and of Harlots were eaſily admitted. Experi-
We begin with the firſt; wherein the Ex-ence yields us ſo woful Inſtances of the lamen-
treams of both kinds are palpable, and worthy table effects of Drunkenneſs every Day, that
both of our full Conſideration, and careful Ac- we need not dwell upon Particulars.
cordance.
comuni
How prone we are to exceſs in theſe plea- faulty enough, yet leſs brutiſh : How many
The other Extream is more rare, and though
fures of the Palate, appears too well, in that have all Ages afforded, who out of a fear of
this Temptation found place in Paradiſe it ſelf: complying too much with their Appetite, have
The firſt Motive that inclined our not ſtuck to offer hard meaſure to Nature, not
Gen. 6. licouriſe Grandmother Eve, was, thinking they could be godly enough, except
that ſhe ſaw the Tree was good for they were cruel to themſelves ? It is hard to
and then follows, that it was pleaſant to believe the reports of the rigorous auſterity of
the Eyes: Her Appetite betray'd her Soul, and ſome of the Ancients; one of whom Macarius,
after, when in that firſt World Men began to could profeſs to Euagrius, that in twenty years
be multiplyed, that Gigantick brood of Men- he had not taken his fill of Bread, or
eaters (if we may believe Beror Water, or Sleep. Another, Arſe- Socrat. 1.4.C.
ſus) procured Abortions, to pam- nius would not give himſelf ſo much
Babylonic.
per their Gluttony with tender eaſe as to ſit, or ſtand in taking re-
Morſels : Afterwards, even in the paſt, but was ſtill wont to eat walking, profeſ-
holy Seed, we find an Iſaac apt to miſplace the fing that he would not gratify his Body
ſo much
Bleſſing for a diſh of Veniſon, and his Son Eſau as to yield it ſo much eaſe, and holding the
ſelling his Birth-right for a Meſs time but loft, which he beſtowed in feeding
Pfal. 78. 29. of Broth. We find Iſrael tempting And for the quality of their Suftenance, what
God in the Defart, and longing to ſhall we fay to the Diet of ſome
be fed with Fleſh,and craming it in Votaries? Amongſt whom Lau- Vita S. Laur.
Numb. 11.10. till it came out of their Noſtrils
. Werence Biſhop of Dublin, was wont
find too many under the Goſpel, to eat no other Bread than that
whoſe Belly is their God, and therein their which was mixed with Lie,in emu-
Bane. By unſatiable greedineſs have lation of him that ſaid, I have eaten
Eccluf.37.22. many been dead, faith Ecclefiafticus : aſhes as Bread. Fryer Valentine went
Lib.confor.8.
and how many do we ſee daily beyond him, who fourteen years
that dig their Graves with their together did eat nothing but only Bread dipt
Teeth, and do therefore periſh, in the juice of Wormwood. I ſhall not need
becauſe they do not put their knife co preſs any other Inſtance of this kind, than
to their Throat? And as for immo- that which St. Ferom gives of Paul the firſt Her-
deration in drinking, the firſt News mit, who living in a Cave within the Defart, was
that we hear of Wine is in Noah's Drunkenneſs, beholden to a Palm tree both for his Dier and
he was the true Fanus, the Inventer of the Cloaths; whereto he adds, Quod
STOL
ſqueezing of the Grape to his coft; whom if ne cui impoſſibile, &c. Which that it Hieron, in
the Heathens celebrated, we juftly cenſure, as may not ſeem impoſſible to any Man,
beginning this glory in ſhame : The next was I take the Lord Feſus and all his Angels
in Lots Inceſt and Stupidity; and ever ſince, to witneſs, that I have ſeen Monks, whereof one ſhut
Wine is a mocker, as wiſe Solomon up for thirty years together that lived only with Bar-
well ftiles it. The Heathen have ly Bread, and muddy Water. Thus he. Had not
enddéer,
Liber pater.
made a God of it, and gave it the theſe Men placed a kind of holineſs in croſſing
Title of Freedom; Abuſe hath their Palate, they might have fared otherwiſe.
made it a Devil, and turned that when Francis of Alife was bidden to the great
Liberty into Licentiouſneſs; where Cardinal Hofienfis to Dinner, he pours down
Bu upon ſome fooliſh Hereticks have upon that curious Damask-cloth (ſpread for
abſurdly aſcribed it to that helliſh better Viands) before them, all thoſe ſcraps of
Eph. 5. 18. Original: Wine, faith the Apoſtle, Alms out of his Sleeve, which his
wherein is Exceſs
. How many have good Dames of the
City had given Sne panis
our Eyes been witneſs of, whom their unruly Thim; and could ſay, that if the Sanétus.
Car .
Pfal. 102.10.
Prov. 23. 2.
vit. Pauli.
Prov. 2. 10.
Panis eleemo.
Lib. I.
Chriſtian Moderation.
3

oleribus uter.
ftis Petri.
3 Genus
Thalm. Druf.
Bern. Medi.
Cardinals Cheer were better, yet his was holi- holy Apoſtle : That which goes into the Body, der
er. Yet even theſe parcels might files not the Man, faith our Saviour. However
Confor. Fruct.
be delicate ( panis defideriorum ) in therefore theſe differences are fit for civil Con=
Jeparatur. compariſon of Daniels Pulſe, or the fiderations, and in that regard are in all due
Baptifts Locuſts, or the Fuilletans obedience to be ſtridly obſerved, yet in ſpiri-
De le Petrus. Salads. That which Euſebius caſts tual Reſpects they come not within any, view,
Solo pane dowo upon St. James, we ſee now pra- as thoſe which the Creator of Sea and Land
livis, rarogue diſed by the Carthufians and Mi- hath left both in themſelves and to him equally
nimes, abftinence from Fleſh; indifferent.
Clem. dege-
Set as bountabrera
ſome antiquity of Tradition hath
en boston
dieted St. Peter wich Lupines, St.
SECT. III. odtw song
Matthew with Berries and Herbs: Howſoever,
I know thoſe Saints had fared better; the one of ſome Extremities in other Uſages of
feafted his Maſter at his own Houſe, the other
the Body. w lovisad
fed on Fiſh and Hony-comb at his Maſters laſt
yd jord 071
Table, and the va-
like auſterity hath
old
and eat. And if we yield ſo much to Baronius, in Apparel, Lodging, reſtraint of saleda
as to grant that St. Paul was always abſtemious, Recreations. It is well known how
(though it follows not, as Lorinus well, becauſe ſome over-devout amongft the le. Shume
for thirty days he complyed with Nazarites in ven kinds of Phariſees, guarded their Trihæret
the Temple) it is more than we owe him; Fringes with Thorns, and knockt
ſince it is not like he that preſcribed Wine to their Heads againft the Walls, till
Timotby, a younger Man, would forbear it the Blood iffued forth. And even Auguft. 1. 5.
himſelf, upon the like or greater amongſt the Manichees in St. Au-
contr. Fau-
υπω ππίζειν. . Neceflities. This we are ſure of, ſtins time, there were ſome moremo
that this choſen Veſſel was careful ftri& than their fellows, which cal-b591 vm 10
to beat down his Body, and that many of thoſe led themſelves Mattarios, who glo- nisl nista
ancient Worthies, the great Patterns of Morti- ried to lie upon hard Matts, not
fication, ſtinted their Fleſh with envying Fauſtus his Feather-bed. It Conform.P.
the ſtraiteſt: Devout Bernard pro- was a great competition betwixe Jos, Videos
tat. devotifl.
feffes how much wrong he had two pretended Saints, St. Francis and nicam B. Fran-
S.
done to himſelf by this well-meant St. Clare, whether ſhould have the
ræ groffior do
Rigour, in diſabling him for bet- rougher Coat: Although all was
ow and ter Services ; complaining that he one to that incurious Saint of Af- nica S. Clarz
had by this means turned a Virtue sile, for had his Coat been better, Socr. l.I.C.Iz.
into Vice, and killed a Subject, it had gone to the next Begger;
Conform. 1.2.
whilſt he meant to ſubdue an Éne- wherein I cannot but wonder at the difference
frut 3.p.211. my: And even their St. Francis him- of humours in two that go for their Saints. It
felf at his Death could confeſs too is ſpoken to the praiſe of Anthony the Hermite,
late, that he had uſed his brother Body too that he never ſaw himſelf naked; whereas, to
hardly.
the wonder of the others Mortification, it is
A faint imitation of which Seve- faid, that other forenamed Saint of theirs ſtripe
O guantum
difflamus ab
rity, we find in thoſe who now a-himſelf naked before the Biſhop svet se
his gui ten-
days turn religious Abftinence in- of Aliſe, and in that form (like a Confor.p. w
to change of Diet, and there- Mahumetan Dervis) ran through the 2014
ſuere Monachi
in place no little Merit. For my Street. Yet theſe are but ſmall
Bern. Apo-
ubod
log ad Gul.
part, I cannot yield there is more Self-penances, in compariſon of
delicacy in Fleſh, than in other ſome others : Our Story tells us, Theod. 1.
Diſhes; I remember it was the that the Monk Acepſemas lay three-
word of that wife States-man of Rome, that it ſcore years cloſe 'hid in a blind art 10
was never well with them, ſince a Fiſh was Room, where he never ſpake with
ſold for more than an Oxe; and that famous any Man, never was ſeen of any not
Glutton could ſay of old, That is the beſt Fleſh, Man. But Didymus went yet be- Socrat. 1. 4.
which is no Fleſh; and all experience ſhews, yond him, who in his whole Life c. 18. in
that Oil, Wine, Shell-fiſhes, are more power of ninety years, never converſed I wodul
ful to ftir and inflame Nature, than other dul- with any. Yet theſe might paſs o
ler Liquors, and Viands of Fleſh, which are of their time with eaſe in compari- !oni
more groſs and heavy Nouriſhment; neither ſon of an Hilarion, who put him-i Sozorn. 1.
was it for nothing, that the Mytho-ſelf into a Little-eaſe, ſo penal a
logiſts fained Venus to be bred of the Lodging, that he could neither
when copra home sea
. The ingenuity of Lindanus ftand upright for the height, nor ſtretch
out his
tant, piſcium can confeſs, how little theſe kinds Leggs for the length : or a Symeon Stylites, thac
of Fafts differ from the moſt exact chained himſelf to an hollow Pillar of the like
mium fuperans Gluttonies. Let the fond Ebionites, in capacity. Yet all this Task was tolerable, in
Encratites, Manichees, hate the very reſpect of the cruel piety of thoſe Men, that
obsodil nature of ſome Meats ; I am ſure fuck not to lancinate their Bodies ; like that
they are all alike to their Maker ; Superianus, the Scholar of Lacharis, of whom
1 Cor. 15
There is one Fleſh of Fiſh, faith the Suidas ſpeaks, that would ſcourge himſelf into
Learn-
rudior erat the
pore Antoniż
Abbat.
4
C. 28.
613
Varietate car-
delicias.

4
Chriſtian Moderation.
L1B. I.
1275.
illa Ef. 2
& pueris
Munſter in
præcept Mo.
de S.Henrico
agrotus, roga-
Learning : Such were the famous Whip-ſtocks in for Bigamy; and Socrates himſelf,
the time of Gregory the Tenth, which who was by the Oracle named for In tantum
Binius
, Anno out of Italy paſſing into Germany, the wiſeft Man of his Time, and Græci & Ro-
mani hoc quona
aſtoniſhed the Beholders with their the greateſt Maſter of his Paffions, dam vitio la
bloody Shoulders, affecting Glory and Merit in could be content to practiſe that, borarunt ,ut
that Self-martyrdom.
wherein he was well puniſhed ; and clariſſimi phim
And though the dangerous Opinions which how their famous Philoſophers were receive makes
attended this Practice in the firſt Authors, were affected, I had rather St. Ferom rent publice
condemned as Heretical, yet the Uſage it ſelf ſhould ſpeak than 1:And the Turks at concubinos,&c.
is continued in Spain, and ſome other parts; this day,whom their Alcoran reſtrains Hieron, in
and, not without a ſecret kind of horror, ap- from Wine, yet ‘are by their Law
plauded by the Multitude, as an undoubted Ar- let looſe to this full ſcope of Sen- alienis adhe-
gument of ſerious and deep Mortification: And fuality. What ſpeak I of theſe, when Seruns.
what marvel, when that which is acted in the the very Patriarchs, and Princes of 2 Sa. 12. 8.
Streets but once by a few muffled Penitents, is Gods peculiar People were palpa-
pretended to be done in Cells and Clofers, as bly exorbitant in this kind? The faica. Schi-
in a fer courſe of Diſcipline, by the moſt of Man after Gods own Heart (in re card. de Jur.
their ſtrict Votaries ? But all theſe, and whate- ſpect of the fincerity of his Soul) Reg. Hebr.
ver acts of Penance, muſt yield divided himſelf betwixt fix Part-
Jo. Capgrave to that of Goderannus, (a Soldier of|ners of his Bed ; the miſtaking of which per-
Herem.
Chriſt, as our Capgrave ftiles him) miſſion, hath drawn the modern Jews into a
who when the Hoft, given by his falſe Opinion of no leſs than eighteen Wives
St. Hugh to a Leprous Man in the height of allowed fill to their Princes : But for his Son
that Loathſomneſs, was rendred again, with Solomon (in other things the wiſeft under Hea-
the intereſt of ſome other odious Ejections, did ven) from whom the Eaſtern Potentates have
that, which in favour of the queaſy ſtomach borrowed their Seraglio's, what ſtint was there
of my Reader, I muſt conceal : Only this, that of his Bed-fellows ? He could not ſo much as
their Saint which beheld it, could ſay, that know all their Faces. Neither was it for no-
St. Laurence his Gridiron was far thing that the All-wiſe God ſaw it fit in his
Cinere & cili. more tolerable. To ſhut up all, Royal Law, to give us ewo Commandments a-
cio recubabat
St. Martin would needs die in Sack- gainſt Luft, and but one only againſt Murder
runt diſcipuli
cloath and Aſhes. Such hard Ufa- or Theft; Doubtleſs (as Gerſon well obſerves)
ut fineret vilia ges have ſome zealous Self-enemies becauſe he faw us naturally more prone to theſe
ſtrament a Supa put upon their Bodies; no doubt wanton Deſires, than to thoſe violent.
poni ; refpondit, in a miſgrounded conceit of great-
Non decet od
Contrarily there have not wanted fome, who
Chriſtianum er holineſs, and higher acceptance out of a ftrong affection of Continency, and
niſi in cinere at the hands of God, from whom an over-valuation of the merit of Virginity,
& cilicio mo. they ſhall once hear that old que have poured too much Water upon the honeſ
Sulp. 1. : 2 neftion in the like caſe to the Jews, flames of their lawful Deſires and have offered a
H Who required this of you? As if God willing violence to Nature : Not to ſpeak of Ori-
took pleafure in the miſery of his beſt Crea-gen, and ſome others that have voluntarily evi-
ture, and had ſo ordered it, that Grace could rated themſelves (a Practice juſtly cry'd down
not conſiſt with Proſperity and Contentment. by fome Councils) ſuch were Amnon the Her-
We have ſeen then both thoſe Extremities mite, and Pelagius the Monk in the Ecclefiafti-
wherewith Men are miſ-carried in matter of cal Hiſtory, who the firſt day of
the Palate, and ſome outward Uſages of the their Marriage, took up a Reſolu-
Body.
15 let
tion of the continuance of a Virgi- turba monafte-
cam quanta fit
onginoo at
nal Chaſtity (a Faſhion which ſome riorum in qui-
SECT. IV. tanda improbable Legends have caft up-
novi
on St. John, the beloved Diſciple niger diſciplin
of the Extreams in the caſes of Luft. in his mil-imputed Marriage in pre bis lupaa
Cana) and retired to an agreed So- naria fint &
S for the delight of the Marriage-bed, litarineſs. Many formal Votaries
magis ſobria,
fit in an eminence or propriety to call Plea-Continency, but with what Suc- llluftr. Ep.
ſure ; how far it hath bewitched Men is too ap-cefs I take no pleaſure to relate : Grunnio.
parent. How many are thus drunk with their Let an indifferent Man ſpeak, E- Corrcil Mo-
own Wine ! ſpending their bodies, to ſatisfy raſmus in an Epiſtle to his Grunnius; Stephano.
thoſe ſenſual Deſires wherewith they are im- who tells us of ſtore of Monaſte-
potently tranſported; like that Bird ries, ſuch, as in compariſon where-
Cigolus. of whom Suidas ſpeaks, which dies of the Stews were more ſober, more modeft.
in the very act of his feathering. Out of their own ingenuous Caſuifts, out of
Certainly, there is no ſuch Tyrant in the World the woful complaints of their Alvarez, Pelagi-
as Luft, which, where it prevails, enflaveth the us, St. Briget, Gerſon, others, it were eaſy to
Soul, and fendeth his beſt Subjects, not to the tell fhameful Tales if we made diſgrace our
3533M Mill with Sampſon, or to the Di- aim ; it ſhall be enough to defire any Reader
Prov.7. 27. ftaff with Hercules, but to the Cham- to inform himſelf of the reaſon alledged in the
mar
bers of Death, to the Dungeon of Council of Ments, under Pope Stephen, of fo
Hell. The witty Athenians could enact a Law ſtrict an Inhibition to their Clergy, not to ad-
Non buc addu.
bu adeo nulla
on termine
dica.
CIO. Bin.
mit

L 1 B. I.
Chriſtian Moderation.
5
Petra.
mit of ſo much as their Siſter to come within (nough; Nature is neither wanton
their Doors ; and to take notice of nor inſatiable. We know what Ambrof.
River. reſp. that old By-word, In Hiſpania pre- thoſe Brachmanni are reported to
ad Sylv. S.
ti, &c. I take no joy to diſcover have ſaid to the great Conqueror of the World,
the miſerable nakedneſs of Chriſti- in ſhaming his Conqueſt by their own: We
ans : Inordinate minds, where is no reſtraint of know what the Roman Commander faid to his
Grace, are apt to run thus wild, whether a- Soldiers in a juft indignation at their
mongſt them, or us; but there, ſo much more, Niceneſs; ye have the River Nilus Peſcen. Nie
as there is leſs allowance of lawful Reme- running by you, and do you ask ger.
dies, a Point, which ſome of the moſt ingenu- for Wine? And how he upbraided
ous Spirits of the Roman Correſpondence have them with this ſcornful Taxation, Bluſh for ſhame,
ſeriouſly wilht to have recommended to wiſer thoſe that overcome you drink Water. We know
Conſideration, and Redreſs. si bailo Sredw what the wiſe and juſt Socrates returned to Ar-
om wont soins Sala si berwol a chelaus, tempting his Fidelity with large prof-
teolo? SECT. V.wsdl) I did fers; Go, ſaid he, tell your Maſter, that four
925T se Y WOS
Gills of Flower are ſold at Athens for an Half-
penny, and that our Wells yield us Water for
The Liberty that God hath given us in the uſe nothing: But now, fince our liberal Creator
istədil and of his Creatures. antonio hath thought good to furniſh our Tables with
0.01900php
zido por forty kinds at the leaſt of Beaſts and Fouls, with
I
Meant to dwell only ſo long in the Ex- two hundred (as they are computed) of Fiſhes,
treams, as to make my paſſage to the Mean, beſides the rich and dainty Provenues of our
which is the ſole drift of our endeavour. There Gardens and Orchards, and the ſweet Joice of
is therefore betwixt Exceſs and Defect, where our Canes, and the Cells of our Hives, what
of we have ſpoken, a lawful and allowed La- ſhould this argue, but that he (who made no-
titude of juſt pleaſure, which the bounty of our thing in vain, and all for Man) intended to
good God hath allowed to his deareft Creature, provide, not for our Neceſſity on-
Man; whereof it is meet for us to take know.ly, but for our juſt Delight The Gen. 18. 5.
ledge. To begin with the Palate. He who is Father of the Faithful, though he
the Author of Appetite, hath provided, and al- I promiſed only to comfort the Hearts of his great
lowed means to ſatisfy it; not with a ſparing and divine Gueſts with a morſel of Bread, yet
Hand, as for meer Neceflity, but ſometimes al- he entertains them with a tender and fat Calf,
ſo liberally, for Delight. I have oft wondred with Butter and Milk, the Deli- SIGSTOOT
to ſee how providently the great Houſe-keeper cates of thoſe homelier Times. But Gen. 21. 8.
of the World hath taken ſeaſonable order for this, in all likelihood, was but Viz. Abime-
the maintenance of all his Creatures, ſo as their ſmall chear in compariſon of that
Mouths are not ſooner ready than their Meat. which he prepared for the celebri-
Whether in Man or Beaſt, Conception is imme-cy of his son Iſaac's Weaning, which
diately ſeconded with Nouriſhment; neither is is by Moſes ftiled a great Feaſt: Af- Gen. 26.30.
the Iſſue brought forth into the Light of the ter this, when his Son Ifaac feafted
World, before there be Bottles of Milk ready a King, do we not think there
prepared for the Suſtenance. told to
were all the choice Services the
The Birds (except fome Domeſtick) hatch Times would afford ? Sampſon, tho' Judg. 14: 17.
to not their young in the dead of Winter, but when by Gods deſtination a Nazarite, yet
the growing Spring hath yielded a meet means kept his Wedding Feaſt ſeven days
Blods
of their Food. In the very Silk-worm I have long : Samuel, a Prophet of God,
mod
obſerved, that the ſmall, and ſcarce ſenſible feaſted thirty Perſons, and reſer-
sign
Seed which it cafts, comes not to Life and dif- ved a choice bit for his beſt Gueſt:
cloſure until the Mulberry (which is the ſlow- What ſpeak I of this, When every
eſt of all Trees) yields her Leaf for its necef-| new Moon was wont to be celebrated
ſary preſervation : And the ſame God, who with a ſolemn Feaſt by Gods People ? and David
hath given the Creature Life, Appetite, Meat, ſhelters himſelf under this Excuſe, for his ab-
hath by a ſecret Inſtinct directed them to ſeek fence from the Table of Saul. I might well
it ; ſo as the Whelp, even before it can fee, have filenced all the reft, if I had only mentio-
hunts for the Teat; and thoſe Shell-fiſhes to ned Great Solomons both Practice
which Nature hath denyed means of Sight or and Council. There is nothing bet- Ecclef. 2. 24,
Smelling, yet can follow, and purchale their ter (faith he) for a Man, than that
Food. And if all thy Creatures, O God, wait up- he ſhould eat and drink ; and that he
on thee, that thou may'ſt give them their Meat should make bis Soul enjoy good in his Labour ; This
in due ſeaſon; if thou openeſt thy Hand, and alſo I'faw that it was from the hand of God, for
they are filled with good, how much more mag- who can eat, or who can haſten bereunto more than 1?
nificent art thou to that Creature, for whom Certainly this Challenge is unanſwerable: Nei-
thou madeſt all the reſt? Thou, who at the ther hath the Spirit of God thought it unfit to
firſt broughteſt him forth into a World furniſh- give us a Bill of Fare of that mighty King;
ed before-hand with all Varieties, haft been and to record in thoſe holy Archives, the par-
graciouſly pleaſed to ſtore him ſtill with all ticulars of his daily Expences of Meal
, Flower,
things that might ſerve for the uſe of Meat, Oxen, Sheep, beſides Harts, Roe-Bucks, Fal-
Medicine, Delicacy : Hadft thou only intended low-Deer, and faticu Fowls, which the Mo-
our meer preſervation, a little had been e- 'narchs of all Ages may admire, none can emu-
late.
What
2
I Sam. 9. 22.
25.

6
Chriſtian Moderation.
L 1 B. I.
that no
Luke 5. 19.
light, he bids, Fill the Water-pots with (that is applyed, I labour not; be than a Novatian,
What ſpeak I yet of this, when he that was The like may be ſaid for other Uſages of the
greater than Solomon, fanctified Feaſting by his Body, in matter of Attire, Sleep,
own bleſſed Example ? He, the Lord of Glory, Lodging, Recreation. Socrates the Socrat. 1. 6.
that cook up with a Manger for his Cradle, and Hiſtorian tells of Silinnius the witty Co 20.
(after the Carpenters Cottage) owned no Houſe Biſhop of the over-ftraitlaced Sect
but Heaven, is invited to a Bridal Feaft, (the jolli of the Novatians, a Man of fingular. Tempe-
eſt commonly of all Meetings) carries his Train rance and Moderation, yet ſomewhat more
with him, helps on the Cheer, by turning Water ſpruce, liberal, and coſtly in his Apparel, and
into the richeſt Wine. Had he been ſo fower, more nice in his frequent Bathings, than ordi-
as fome ſullen Hypochondriaques (who place náry; that being asked where he found it writ-
Holineſs in a dull Auſterity) would fancy him, ten, that a Prieſt for his daily Array ſhould be
it had been an eaſy Anſwer, They want Wine, fuited in White, anſwered, Yea, tell me firſt
all the better, Water is more fir; this fafe Li- where you find it written, that a Biſhop ſhould
quor, will ſend the Gueſts home coolly tem- be cloathed in Black ; you cannot ſhew me
pered; but now, as one that would be known this, I can ſhew you the other, for Solomon ſays,
to be a favourer of honeft and moderate De- Let thy Garments be White. How fitly the Text
I ſure am,
which he would make better) Wine. Neither wife Man need to be more nice
was it any rare or ſtrange matter for our Savi- and that the Kingly Preacher in that liberal
our to honour, and bleſs other conceffion of his, gives large ſcope to our law-
Mar. 9. 10.
Feafts with his Prefence; Matthew ful liberty in the uſe of Gods Bleſſings; he
the Publican, when he was called allows (within the compaſs of our Callings)
from his Toll-booth to a Diſcipleſhip, and was rich Suits to the Back, ſweet Oils for the Head,
now to be matriculated into the Family of comfortable Drinks for the Stomach; neither
Chriſt, entertained his new Mafter with a ſump- ought we to be ſcant, where God meant to be
tuous Banquet ; himfelf (now an Evangeliſè ) bountiful. And, if he have made us the Lords of
ſpeaks modeſtly of his own Cheer, the World, why are we wilful Beggers? Where-
as if it had been but common Fare; fore hath he given the warm Fleece to the
but St. Luke tells us, It was a great Sheep, the rich Hides to the Bever and Ermin,
Feaft. What ſhould I ſpeak of the the curious Cafe to the Silk-worm, the ſoft and
Tables of Zacheus, of Simon the Phariſee, of Mar-fair Feathers to the Fowls of the Air, but af.
tha and Mary? So did our Saviour in a ſweet ter their own uſe, for ours? Wherefore hath he
fociableneſs of Carriage, apply himſelf to a cloathed the Trees with Cotton, or the Fields
free Converſation with Men, in the chearful uſe with Flax? Wherefore hath he enriched the
of Gods good Creatures, that his envious Ma- Earth with variety of ſweet and delicate Flow-
ligners took occaſion hereupon to flander him ers, with precious Metals, and with more pre-
with the unjuſt and blaſphemous imputation of cious Stones; the Sea with beautiful and coftly
Örv occÓTas ) a Wine-bibber, a friend to Publicans and Pearls ? Why hath he treaſured up ſuch orient
Sinners. He that made the Creatures, can beſt and pleaſing Colours in Grains and Fiſhes, if
tell how to uſe them, his Practice is more than not for the uſe and behoof of Man? What o-
all Laws: Thoſe Men therefore are not more ther Creature knows wherefore they ſerve? Or,
injurious to themſelves, than to the divine Bene- how can our bleſſed Creator be any other than
ficence, who in an Opinion of greater San&ity, a great loſer by our either ignorance or willing
abridge themſelves of a moderate participation neglect ? 101011
sball
of thoſe comfortable helps God hath allowed. As for the comfort of conjugal Society, what
them; and ſit ſullenly at a liberal Board with other did our good God intend in the making
their Hat pullid over their Eyes, not ſo much of that meet Helper? He that made thoſe
as removing their Napkin from their Trencher, Creatures, could have made many more; and
unjuſtly ſcrupling their Conſcience with Touch having ſet this ſtint to his Creation, he that
not, taſt not, bandle not. There are times of ab- made the Woman of the Man, could as well
ſtinence, and not of a private Faſt have made Man of Man, and could in the
Concil. Sale- only, but much more of a Bannitum infiniteneſs of his Wiſdom, have appointed
gunſtad.
jejunium, as that Council itiled it, thouſands of ways for the multiplication of
Tolemn and facred ; there are out Mankind; but now having thought meet to
of civil grounds, wholfom Laws for either for-pitch upon the traducing of Man by this living
bearance, or change of Diet; far be it from us Rib of his own, he hath holily ordained that
to detract our ſtrict Obedience to theſe. Sure they two ſhall be one Fleſh, not only as two
ly, unleſs we will take up that lawleſs Reſolu- Bodies animated with one Soul, but rather, as
tion of Diſrumpamus vincula, (Let us break their one Body animated with two united Spirits ;
Bonds, and caſt their Cords from us) we muſt be ſo as it is equally lawful for them to enjoy each
contented to be tyed by the Teeth, other in a mutual and holy Communion, and
Si vis bene com and in theſe caſes to determine with to enjoy themfelves in their ſingle and perſonal
medire jejuna
Frier Giles, that the beſt Diet is to Contentments. How ſafely then may we take
Conſor. 8.
eat nothing; but where weare left wife Solomons word for this innocent
open from all juſt reſtraint of divine and hu- and ſweet Converſation, Let thy Prov. 5.18,
man Laws, to pine our ſelves in an affection fountain be bleſſed, and rejoice with the 19.
of Holineſs, and ſo partially to carve unto our 'Wife of thy youth ; let her be as the
ſelves, as if all things were not clean unto the loving Hind, and pleaſant Roe, let her Breaſts Sao
clean, it is but a wayward and thankleſs Au- tisfy thee at all times, and be thou raviſht always
ſterity.
with
cans
Anno 1022.

LIB. I.
Chriſtian Moderation.
7
091
Ecclef. 9.9.
Di
me,
with her love: And when towards the latter end God, as to the End and Scope of them; che
of his days, he had found more bit- leaſt deviation from any of theſe, makes our
Eccl. 7. 26. ter than Death, the woman whoſe delights vicious. We receive them as from God,
021-59 Heart is Snares and Nets, and her when we know them to be allowed of him, and
Hands as Bands; yet even then he granted to us by him ; herein therefore lawful
renews this Charge in the height of Pleaſures differ from ſinful, we have his Warrant
his Mortification. Live joyfully with for the one, for the other his Inhibition. The Act
015. Then the wife whom thou loveſt all the days may be alike in both, but differs both in the
of the life of thy vanity, which he hath given thee ſubject, and ground of it: Gods Inſtitution ju-
under the Sun all the days of thy vanity; for that is ftifies that Act in a lawful conjugal Society,
thy portion in this life, and in thy labour which thou which he abhorrs and condemns in a Stranger:
takejt under the Sun. Daftse
Marriage is made in Heaven, Adultery is brew-
ed in Hell. The Teeth kept the ſame pace un-
be any SECT. VI.
der the Law in eating the clean Fleſh, and the
unclean; and ſtill do, in the Morſels of fuffici-
Together with our Liberty, the juſt bounds of ency and ſurfeit: The firft draught of the Wine,
our Moderation, in the liberal uſe of Gods which is for refreſhing, goes down the ſame
Creatures ; and therein our limitation in re fes of Drunkenneſs: That holy God, whoſe
way with the laviſh and fupernumerary carow-
Spect to God,
zinu
will is the rule of Goodneſs, cannot give any
នៅ.. approbation of Evil
. If then I can boldly pre-
O then that God who hath given us Meat, fent my pleaſure in the face of God, and ſay,
Drink, Apparel, Wife, Children, Recrea- Lord, this is the delight thou haſt allowed thelia
tions, and whatever other conveniencies of this berty thou giveſt, I take ; here is thy word, and my
Life, intended no other, but that we ſhould deed, my heart cannot but fit down in a com-
make our uſe, and have the fruition of theſe fortable aſſurance.
Comforts; and if he meant not that we ſhould We enjoy them in God, whilft we can enjoy
take ſome pleaſure in the fruition of them, God in them, not ſuffering our felves ſo to be
wherefore are they given us as Bleſſings ? or poſſeſſed of them, as that we ſhould let go the
what place is there for our Thankfulneſs? ſweet hold of the divine Preſence and Com-
b If I may take no pleaſure in one Food above placency; the very thought whereof, muſt ne-
another, what uſe is there of my Tafte? What ceffarily exclude all diſorder and
difference do I make betwixt a coarſe Cruſt, and exceſs. It is the brand which St. Jude Jude 12. hs
the fineſt of the Wheat? why am I more bound ſets upon the ſenſual falſe Teach- dow
to God for giving me Wine than Water, manyers of his time, feeding without fear; dova
Diſhes than one, better than worſe? or how and the Prophet Esay to the ſame Elay 5. 12.
can I be more ſenſible of my Obligation ? purpoſe, The Harp and the Viol, the
If I may not take contentment in the Wife Tabret and the Pipe, and Wine are in their Feafts;
of my youth, wherefore is the mine? what is but they regard not the work of the Lord, neither
left to me to counterpoiſe thoſe Houſhold-di- conſider the operation of his hands. If then we be
ftractions which do unavoidably attend the ſtate ſo taken up with any earthly Pleaſures, that
of Matrimony ? If I may not joy in my Chil. they do either baniſh God from our Hearts, or
dren, what difference is there to me betwixt ſteal our Hearts from God; our Tables are made
my own and other Mens, ſave that my care is Snares to us, and our Wives inſtead of Ribs,
more without hope of Requital ? And if I may become Thorns in our Sides. For me, let me
not take pleaſure in my Recreation, how is it rather want Delights, than be tranfported by
ſuch? what difference is there betwixt it and them from better Joys; they ſhall not paſs with
Work? Yea, if I may not take pleaſure in the me for Pleaſures, but for Torments, that ſhall
works of my Calling, what difference is there rob me of the fruition of my God.
betwixt a Slave and messa
We refer them to God, when we partake of
But the fame God who hath allowed us to them with an intuition of the glory of him
take Pleaſure in all theſe, hath alſo thought from whom we receive them, and in whom we
good to ſet bounds and ſtints to our Pleaſure, enjoy them ; not making any pleaſure its own
which we may not exceed; he hath indulged end, wherein we ſhall reſt, but the way to a
to us a lawful Freedom, not a wild Licentiouf- better ; Whether ye eat or drink, or whatſoever ze
nefs : If we paſs our Limits, we fin. Now be- do, (ſaith the Apoſtle) do al to the glory of God.
cauſe in our natural proneneſs to Exceſs, there we do well to look up to Heaven, and to ſay
is nothing more difficult than to keep within Grace at our Meals; but I have read of an holy
due compaſs, and to be at once delighted and Man, that was wont to give thanks for every
holy, it highly concerns us to take notice of Morſel that he put into his Mouth; and I could
thoſe juft Boundaries, within which our freeſt envy his holy and free Thoughts : But ſooner
pleaſure muſt be ranged.
could I take up the Reſolution of that Votary,
Firſt then, we cannot offend in our Delecta- who profeſſed that he did in every Creature of
tions, if we be ſure to take God with us; more God find both Edification, and matter of De-
plainly, we ſhall ſafely partake of our Plea- votion ; and when one ſhewed him a lewd and
fures, if we receive them as from God, if we debaucht Ruffian, and askt him what good he
enjoy them in God, if we refer them to God : could pick out of ſuch a Proſpect? Yes, ſaid
From God, as the Author and Giver of them, in he, I can ſo far enjoy his Wickedneſs, as to be
God, as the Allower and San&ifier of them to thankful to God for giving me that Grace
b
which
8
Chriſtian Moderation.
Lib. I.

OP
Gen. 3.3:
which he wants. Shortly, let me never have great Honour by Suetonius, that when a young
any Pleaſure, upon which I cannot pray to Man came to him curiouſly perfumed, I had
God for a Bleſſing, and for which I cannot re- rather (faid he) thou hadft ſmelt of
turn my Thankſgiving
sued Garlick: and that praiſe is no mean Gerf. Serm.
6910s one, which Gerſon the Chancellor de B. Ludo-
SEC T. VII.
out of Paris gives to King Lewis the vico.
ghetto grao Saint, that he regarded not of
The limitation of our Liberty, in reſpect of the how dainty compoſition his Excrement were
Pleaſures themſelves, firſt for the Kind, then made, neither meant to be a Cook for the
Worms. Surely that curioſity of mixture
for the Quantity and Quality of them. toidve whereby not the Eye and the Palate, but the
EST
Scent alſo muſt be feafted, is more fit for Syba-
UR Pleaſures cannot be amiſs, whilft rites than for Chriſtians : Diſſolved Pearls are
they have theſe Reſpects to God. There for the draught of Afop the Tragedians Son, ,
are alſo conſiderable Limitations, which they or Antonies great Miſtreſs : Let a Vitellius or He-
have within themſelves.
poliogabalus hunt over Seas and Lands for the
The firſt whereof muſt be, that they be in dainty bit of this Birds Tongue, that Fiſhes
their very kind lawful; for as there is no Diſh Roe, or that Beaſts Sweet-bread; the Oyſters
whereof we may warrantably ſurfeit, ſo there of this Coaft, the Scollops of that
are ſome whereof we may not other; this Root, that Fruit: What Heliogab.
Ælius
Lam-
taſte: For our firſt Parents to but do Chriſtians with this vain Apici- prid.
ſet their Teeth in the forbidden an-like Gluttony? It was a fitada
Fruit, yea to touch it, was not free from Evil: Rule for that Monfter of the Gut (whom even
Any Morſel of an unclean Meat under the the Roman Luxury cenſured) that thoſe Diſhes
Law, was no leſs finful than the whole Dilh. pleaſe beft, which coft moft. I have both heard
The wholſomeſt of all Foods, if and read, that when fome of our Engliſh Mer-
Melchior Su-
taken in Exceſs, may deſtroy Na- chants in Germany, entertained Martin Luther,
erinenſis
Epifc.ex du- ture; inſomuch as we find one that with ſome other of his Dutch Friends, at their
cibus Brunf- died of Strawberries, the moſt harm- Table, when amongſt other liberal Diſhes he
wic. Krantz. leſs fruit that the Earth beareth; ſaw a Pafty at the firſt cutting up, reeking up-
Metrop
1. 10. C. 36.
but the leaſt meaſure of Poyfon is wards, and filling the Room with an hot and
too much. Whereto we may alſo ſpicy Steam, inftead of Thanks, he frowned,
add, that the ſame thing may be Poyfon to and angerly ſaid, Now woe be to be
one, which to another is either Meat or Medi- them that bring theſe Delicacies in- lo fenilad
cine, even as it is in bodily Diets : A Turk eats to our Germany. It is not eaſy to Jo. Pory, ap-
in one day ſo much Opium with pleaſure, as ſet flints to the quality or price of Pend. to Leo's
would be the bane of many Weſtern Chriſtians; Diets ; for that which to one Nati- Africk.
and Eraſmus profeſſes that Fish was Death to on, or Perſon, may paſs for Mean
him, which to others is both Nouriſhing and and Coarſe, may to another be Coſtly and
Delicate. For a Socrates to ride upon a Stick, Delicious. If we may believe Relations, in
or learn to Fiddle, or dance in his old Age, Angola Dogs-fleſh is held for the daintieſt Meat,
was a ſight as uncouth, as it was in his Boys be- infomuch as one Maſtive hath been exchanged
coming and commendable. It is ſaid of 'Thales there for twenty Slaves, the price of 120 Du-
Mileſius, one of the great Sages of Greece, that cats: Our Frogs, Snails, Muſhrooms, would
he was preſſed to death in a Throng at their ſomewhere be accepted for a good Service :
Gymnick Sports ; any wife Man would pre- And we know what the Tartars are wont to
ſently ask, what that wife Man did there? To eſteem of their Cofmo, whilſt we make a face
perfonate an Hiſtory on an Academical Thea at the mention of it. Laertius tells us, that when
tre, may be a mutual delight to the Ador and Plato in a thrifty Diſcourſe with rich Ariſtippus
Beholders; but for a profeſſed Divine to do it, was ſaying, that an Half-penny was enough to
can be no other than unmeet, and that which furniſh a temperate Mans Dinner; well then,
is juſtly forbidden in fome Synods. The wild ſaid he, and fifty Drachma's are no more than ſo
Carnevals abroad, however they may be tole-to me. Cuſtom of the Place, Care of Health,
rated in the young Laity by their indulgent Regard to our Ability, are fit Moderators of e-
Confeffors; yet for Perſons that profeſs to be very Mans Palate ; but the true Chriſtian is
Clerks, or religious Votaries (what pretences governed by an higher Law, giving only ſuch
ſoever may be ſet upon it by favourable Caſu- way to his Appetite, as may well on
iſts) cannot but be extreamly faulty. to conſiſt with due Mortification. It Cibus fit vilis
The Kind yielded to be lawful, and meet, was the Rule which Columbanus (of Monachorum,
both in it felf, and to the Perſon uſing it, there whom there are many Monuments or veſperti-
muſt be due Conſideration had of the Quality, in thefe Weſtern parts) gave to his fuftineat pour
Quantity, Manner, Circumſtances that are able Followers; Let the Diet of Monks be non noceat.
to make even good things Evil. door coarſe, and late, ſo as it may ſustain, Reg; Co-
For the firſt, Both Religion and right Rea- | and not burt. We are no Rechabites,
fon require, that we ſhould not be wanton, no Votaries, free from all Yokes
and over-delicate in our Contentments; that (of this kind) ſave the Almighties, which is no
our Pleaſures ſhould be like our felves, Mafcu- other than an holy Temperance : He hath al-
line, and Temperate. It was a check that fell | lowed us the fineſt of the Wheat, and Wine that
ſeaſonably from Veſpaſian, and recorded to his makes glad the Heart ; we are not tyed to Pro-
lumb. c. 3.
dicus
Lib. I.
Chriſtian Moderarion.
9

orum, &c.
Gen. 2. 21.
2 Sam. 4.5.
Mat. 25.5.
git, civem
oportet ali-
Monaſt. in
9. 28.
mem. 6.
παρ' εαυτο
dicus his Sawce, which is the Fire; nor to Ber- in pleaſure. Sleep and Recreations Quar.fi ex toto
nards, which is ſalt and hunger; we may with are as neceffary as Meat, but both corde ridere
old Ifaac, call for favoury Meat, muſt know their fint. If a Bear non licet ?
Gen. 27.4.
ſuch as we love. Happy are we, or a Dormouſe grow fat with Sleep, Bafilii c. 32.
Patriæ eft nec
exilii frequen- if we know how to uſe our Blef-|I am ſure the mind of Man is thus
tia hac gaudi- fings, and have learned ſo to or- affamiſhed : Slothfulneſs, faith Solo- Prov. 19.15.
der our Appetite, as that we make mon, caſteth into a deep ſleep, and an
Bern.cap.176. it neither a Slave nor a Wanton. idle Soul ſhall ſuffer bunger. It was a
1 King-3.20.
For the quantity, Pleaſure is Honey ; Eat not dead Sleep wherein Adam loft bis
too much Honey, faith Solomon, that is to be taft- rib, Ilhboſheth his life, the Harlot ber
ed on the top of the Finger, not to be ſcoped Son, the fooliſh Virgins their entrance. How long
up with the whole Hand. We may be too great then wilt thou ſleep, o ſuggard? when wilt thou a-
Niggards to our felves this way, denying thoſe riſe out of thy feep? ret a little fleep, a little flum-
helps to Nature whereby it may be more cheer-ber, a little folding of the hands to ſleep 3 so shall
fully enabled unto good: Fonathani thy poverty come as one that travelleth, and thy want
1 Sam.14.29. complained juſtly that Sauls raſh as an armed man.
Qui carnem
Vow of not tafting any Food that As for Sports, when they take up ſo much
ſuam ſupra
Day, had troubled the Land ; See I time and labour as to turn Trades, they have
modum affli-
pray you how mine Eyes are enlightned, loſt themſelves, and perhaps marr'd their Ma-
Luum occidit : becauſe I taſted a little honey ; how fters. It was a juft Exception, that Saluſtius
& plus quàm much more, if the people had eaten free-took to Sempronia, not that ſhe danced, but that
mentis reficit,
ly to day had they prevailed ? It was the danced too well : And our Story tells us,
hoftem nutrit. the Rule of a great Pattern of ſtrict when rich Clifthenes would chooſe a fit Match
Hugo Inſtit. Devotion, If Abftinence go beyond the for his only Daughter, and amongſt other Sui-
bounds of a Vertue, it turns vice; and tors, the Son of Terpander the Athenian was moſt
reg. D. Au-
guft. . 3.
our Alenſis well, If our faſt muſt be likely to ſpeed; the young Man, to ingrati-
Ålenf. 1o. 4. afflictive, yet with due moderation ; ate himſelf the more, after Dinner danced lome
neither is it required that a Man ſhould Attick Jiggs, with much cunning and activity;
faſt bis utmoſt, but ſo much as may well Well, well, ſaid Clifthenes, Terpanders Son, you
et du jejunium, ftand with the conſervation of nature have danced away your Marriage. If the Iron
Bmwvei de rete in ber meet vigour : Neither are be blunt, the edge muſt be whetted, faith Solomon ;
δύο κρίμνα.
we tyed to the old Mans Diet but if we ſhall wear away all the Steel with
devel? Eus
in Suidas , Salt and two Barly- too much Whetting, the Tool muſt needs be
corns; or to the liberal allowance left unprofitable.
anoto
which Francis of Aſife made to his
St. Clare, an Ounce and a half of Bread in a
SE C T. VIII.
day: Neither need we be driven (as Socrates Ford
counſelled poor Eſchines) to borrow of our ſelves;
but on the other ſide, we may not let looſe the The Limitation, and Moderation of the plea-
reigns of our Appetite, and as Gluttons are
Sure of conjugal Society.
wont to do, cram in ſo much to breakfaſt, that
we have no ftomach to Supper. Not in ſurfer UT the greateſt danger of Vix aliqua
ting and drunkennefs, ſaith the bleſſed Apoſtle.
Immoderation is in matter of fanctimonia-
lium fine devaa
It ſeemed a ſtrange thing to Anacharfis the Scy- Luft; an impetuous Paſſion, and
thian, as Laertius obſerves, to ſee the Greeks
drink that which commonly bears down Aly. Pel. de
in ſmall Cruzes at the beginning of their Feafts, Reaſon before it; and too often Planču. 1. 2.
and in large Bowls at the latter end; (an Or- even there, where the ſtrongeſt 23
der ill imitated by the laviſh Healthiſts of our Reſolutions, and moſt religious
time) as if they intended not Satisfaction, and Vows have made head againſt it: tate locum mea
refreſhing of Nature, but wilful Exceſs. If the Inſomuch as Alvarez Pelagius fticks retricibus af,
bounty of God allows us to be ſometimes mer- not to confeſs, that there was ſcarce fignandum ab
ry, in our moderate Feafts, yet never mad; he any of the holy Siſters in his time quentia & a
is ſo far from crowning any Man for drinking fine devoto carnali ; and Dominicus à majoribus Ec-
(as it is ſaid Alexander the Great did | Soto profeffes he cannot deny, that clefiis remo-
his Promachus) that he hath paſſed their Clergy abounds with Con-
a woe unto them that are mighty to cubinaries and Adulterers. What Mediolan, í:
drink wine, and men of ſtrength to ſhould I mention the toleration and habito à Ca-
mingle ſtrong drink. Well may we ſay of our yearly Rent of publick Stews? rolo Bo-
Cups, as was wont to be ſaid of the Ionians, Thefe known Curtizans in Spain Jo. Pory ut
they are good Servants, ill Free-men, and Ma- and Italy, pay to their great Land- Supra.
ſters. Too much Oil puts out the Lamp; both lords for their Luft; whereas a- Tatianus,
Reafon and Health are drowned in over-deep mongſt the Abaſſines, Wages are
nihil differre
à matrimonio
Cups : Our Body is as a well ſet Clock, which given them out of the common
keeps good time; if it be too much or indir- Purſe: Yea, even thoſe who are Sed idem effe:
creetly tamper'd with, the Larum runs out be allowed lawful Remedies, ſhall find Epiph.hæref.
fore the Hour. The like care of avoiding ex- it task enough, ſo to order their de Tatianis.
Facilior eft sem
tremity, muſt be had in all other Delights. The deſires, as they may not offend in
pe, &c. ficut
very Heathen Orator could ſay, He is not wor- their Application. To deny the Febru potue, doo
sby of the name of a man, that would be a whole day lawfulneſs of Matrimonial Bene,
b 2
Volerico,
Suid.
BUT
to carnali.
.
Gurent in unga
quaque civia
tum.
In concil.
Ef. 5. 22.
Scortationem,

IO
Chriſtian Moderation.
LIB. I.
tattu tandem
de Luxuria.
Danieli Sti-
baro.
&c.
1 Cor. 7. 5.
Salmeron
Tom. 5.
Tract. 9.
bus luctus.
Fideli, cui
nitentia doo
trimonii vi-
aut dele&tatio
ignis flatu, es volence, were to caſt Mire in the (ftle hath paſſed a plain (Tuvés JEDE) Come together
pruritus at-
face of our Creator; yet there again.
magis fuccen- may be ſuch deordination in the
As for the pleaſure of Conjugal Society, I do
duntur. Gerſ. Acts thereof, as may draw Sin into not find a more clear Deciſion, than that of the
Reg. morales the Marriage-bed'; infomuch as voluminous Jeſuit Salmeron; To a faithful man
Gerſon can tell us, there is leſs diffi- (faith he) unto whom Chriſt hath made all things
Munfter. in
præcep. Mol. culty in forbearing theſe Defires, clean, that turpitude and abſorption (of reaſon) which
Erafm. Epift. than in curbing and moderating commonly attends the act of matrimonial knowledge is
them once admitted: For Pleaſure not a fin: for as the Apoſtle teacheth, All things are
Medicus Senere ever, as both St. Ambroſe and Hierom clean unto the clean, as Clemens in the third Book
Baſtleæ in have obſerved, draws on a ſtrange of bis Stromata worthily expounds it. Moreover,
publica profes- Appetite of it felf; and (as Cbryfo- that pleaſure or delectation which doth naturally fol-
fione docuit,
logus well) is like a Dog, beat him low the act of generation, which is by God naturally
1 Cor. 7.38. off
, he flees away, make much of inbred in every living creature, and is not deſired
him, he follows us the more. The meerly for its own ſake, is no ſin at all; even as
Fews note, that in four places of the delight that accompanieth eating and drinking,
the Law, they are admoniſhed to and ſeeping, is not judged unlawful : So therefore
de tempori-
Increaſe and Multiply ; and there it is not only to be granted that Marriage is no sin,
fore hold, that after twenty years but he that is at liberty, and free from any vow,
of Age, who fo finds (the lezer) and bath not a will to contain himſelf, ſhall not ac-
Chriftus omnia in himſelf, is bound under pain of quit himſelf of a grievous ſin, if he ſeek not a wife;
turpitudo do
fin to marry; Somewhat of kin to for of ſuch like St. Paul ſaith, if they do not contain,
abforptio non the Divinity of that old Phyſician let them marry ; for it is better to marry than to burn;
eft peccatum, at Bafil, of whom Eraſmus ſpeaks, that is, as St. Ambroſe interprets it,
nam, ut ait A who taught in his publick Lecture, to be overcome of luft. Thus far Salme- B. Ambr.
munda mundis that this (Increaſe and Multiply) was ron. And to the ſame purpoſe the To. 4.
Non fine re-
ut egregiè ex our Saviours laſt Legacy to the learned Chancellor of Paris deter-
ponit. Clem.
World, which we had thought had mines, that however thoſe Meet- dolore quodam
1.3. Strom.
in fine. Ad
been (Pacem meam do vobis) My peace ings which have no other intuition animi, quòd
hæc voluptas
I give to you ; and that it were pitty but meer Pleaſure, cannot be free fine ufu ma-
that any fruitful Soil ſhould lie fal- from ſome venial Offence; yet that
vere non pofit,
que naturali- low; Poſitions wildly licentious, he who comes to the Marriage- &c.
ter conſequitur and ſuch as leave no place for a bed, not without a certain reniten-
opus generatio-
gracious Eunuchiſm for the King-cy and regret of Mind, that he cannot live
dom of Heaven. Virginal Chafti- without the uſe of Matrimony, offends not.
genita eſt à ty, is a Grace worthy of our fer- Shortly then, howſoever it be difficult, if not
ter ſe expeti-
vent Prayers, worthy of our beſt altogether impoflible, to preſcribe fixed limits
Endeavours. 'I hear the great A- to all Ages and Complexions, yet this we may
ulum non eft ;
poſtle of the Gentiles ſay, He that undoubtedly reſolve, that we muſt keep within
quemadmodum gives his virgin in marriage doth well, the bounds of juft Sobriety, of the Health, and
but be that gives her not in marriage continued vigour of Nature, of our aptitude to
que conſegui-
tur edentemes doth better; And why ſhould not e-Gods Service, of our alacrity in our Vocations ;
bibentem, aut very one (where there is a diffe- not making Appetite our meaſure, but Reaſon;
fomnum capi rence of Meliority) ftrive towards hating that Meſſaline-like Diſpoſition, which
ilicita
the beſt? All may ſtrive, but all may be wearied, not ſatisfied; affecting to
Non ſolümergo cannot attain. He that is able to re- quench, not to ſolicit Luft; uſing our Pleaſure,
nuptianonſunt ceive it, let him receive it, faith our as the Traveller doth Water, not as the drun-
peccatum, ſed Saviour. But he that cannot re-kard Wine, whereby he is inflamed and inthirs
Lutus & liber ceive the Bleſſing of ſingle Chaſti- fted the more.
ty, may receive the Bleſſing of
vellet ſe conti- chaſt Marriage : An Inftitution,
SECT. IX.
nere, crimen
which if it had not been pure and
non effugeret,fi
innocent, had never been made in
quereret, poti Paradiſe, by the All-holy Maker of of the Limitation of our Pleaſures, in the mana
ùs quàm uri, Paradiſe, both in Earth and Hea-
ner of uſing them.
dine, &c.
ven. In the managing, and frui-
Salmer. To. tion whereof, we may not follow
s. Tract. 9,
brutish Appetite, and Lawlets Sem T Hus much for the juft quantity of our
lawful Delights; the manner of our uſing
ſuality ; but muſt be over-ruled them remains; Whether thoſe of the Boord, or
with right Reaſon, Chriſtian Mo- of the Bed, or of the Field, one univerſal Rule
defty, and due Reſpects to the ends of that ſerves for them all; we may not purſue them
bleſſed Ordinance.
either over-eagerly, or indiſcreetly. If we may
Our ftricteſt Caſuiſts will grant, that for the uſe them, we may not fer our Hearts upon
conſervation of Mankind, even a Votary may, them ; and if we give our felves leave to enjoy
yea muſt marry; and we have in our times them, yet we may not let our ſelves looſe to
known thoſe, who for the continuation of a their fruition : Careleſneſs is here
lineal Succeffion of ſome great Families, have our beſt Pofture; They that rejoyce, Cor. 7. 29,
been fetcht from their Cells to a Bridechamber: as if they rejoyced not ; they that have 30, 31.
As for the remedy of Incontinency, our Apo- I wives, as if they bad none; they that

nis que omni
animanti in-
Deo, nec prop-
tur, peccatum
entem non cen-
a voto, nec
uxorem non
i. vinci a libi-
C.
,
buya
LIB. I.
Chriſtian Moderation.
11

BOLT becauſe it
Nullo modo
Hebr.
19
buy, if they polleſſed not ; they that uſe the world, time to imbrace, and a time to refrain from embra-
as if they uſed it not, faith the bleſſed Apoſtle. cing; a time to mourn, and a time to dance. If
Far be it from a Chriſtian Heart fo to be af- then our Pleaſure ſhall be rightly differenced
fected with any earthly Delight, as if his Feli- for the kind, and where that is allowable, or-
city dwelt in it, his utter Dejection and Miſery dered aright for the meaſure, quality, manner
in the want of it ; that as Phaltiel did his Wife, of enjoying it, we ſhall be ſafely cheerful, and
he ſhould follow it Weeping. It our Life holily comfortable.
Bern. was a good Charge that the holy
Man gave to his Votary, that he otSECT. X.
ſhould not totus comedere; and the ground all
Spouſe in the Divine Marriage Motives to Moderation in the uſe of all
Cant. 5. 2.
ſong can ſay, I ſlept, but my heart
our Pleaſures.
waketh: Thus, whilft we ſhall take
our Pleaſures, our Pleaſure ſhall not take us.
becauſe it is no eaſy Task to keep
Diſcretion muſt be the ſecond guide of our
our Hearts in ſo meet a Temper,and to curb
Pleaſure, as in other Circumſtances, fo ef- in our Appetite from a lawleſs Immoderation,
pecially in the choice of meer Pla- it will be neceſſary for us feriouſly to conſider,
ces and Seaſons. It was a ſhame- Firſt, the ſhortneſs of them; They are like to
placuitibus in leſs word of that brutiſh Cynick, that that time on whoſe Wings they are carried, fu-
die Saturum
he would plantare hominem in foro : gitive and tranſient, gone whilſt they come,
fieri.
Cit. Tuſcul. The Jews made it a matter of their and as the Apoſtle ſpeaks, in their very uſe periſh-
1.1. Schicard. thirty nine Laſhes, for a Man to ing. Lyfimachus, when in his extremity of
de jure reg.
lie with his own Wife in the open Drought, he had yielded himſelf and his Crown
Field: And if it were notoriouſly to the Scythians for a draught of Water, Good
filthy for Abfalom to come near to his Fathers God (faith he) how great a felicity have I foregone
Concubines in the darkeſt Cloſet, ſurely to ſet for so Short a pleaſure!
Who ever enjoy'd full de-
up a Tent upon the Roof of the Houſe, and light a Day? or if he could, what is he the
in the fight of the Sun, and all Ifrael to act better for it to Morrow? He may be worſe,
that Wickedneſs, was no leſs than flagitious but who ever is the better for his yeſterdays
Villany. The very Love-feaſts of the Primitive Feaſt? Sweet Meats, and fat Morfels glut the
Chriſtians were therefore cryed fooneſt; and that which was pleaſant in the
down by the Apoſtle, becauſe they Palate, is noyſom in the Maw and Gut. As
1 Cor. Ir.
were miſ-placed; Have ye not Hou- for thoſe bodily Delights wherein luxurious
ſes to eat and drink in? and ſo were Men place their chief Felicity, alas! what poor
the Vigils in the ſucceeding Ages. If Markets, if Abortions they are, dead in the very Concep-
Sports, be never fo warrantable, yet in a Church, tion, not laſting out their mention; what va-
not without a foul Profanation. So likewiſe niſhing Shadows, what a ſhort Nothing! And
there are times which do juftly ſtave off even how great a madneſs is it to place our Content-
thoſe carnal Delights, which elſe would paſs ment upon meer Tranſitorineſs, to fall in love
with Allowance : The Prieſts under the Law, with that Face which cannot ſtay to be falu-
whilſt they did eat the holy Bread, (which was ted ?
in their ſeveral courſes twice in the year) muft 2. The unprofitableneſs of them: Onerat quippe
abftain from the Society of their Wives ; the It is eaſy to name thouſands that talis cibus von
luptatis, irri-
like Charge doth the Apoſtle im- have mil-carried by the uſe of Plea-
tatque famem,
1 Cor. 7.5.
poſe upon his Corinthians, Defraud ſures, who, with Ulyſſes his Com non ſatiat.
not one another, except it be with con- panions have been turned into ſwi- Gerf.ferm.
Sent for a time; that ye may give your niſh Beaſts by the Cups of this ad Ecclef.
ſelves to faſting and prayer. It was a Circe; but ſhew me the Man that Paupertas nės
commendable Reſolution of good ever was the better for them: We mini malum
2 Samuru. Uriab, The Ark of God, and Iſrael, have known Want, like to the mifi repug-
and Judah abide in Tents, and my Lord hard Soil of Ithaca, breed good Wits;
Senec. Ep.
Foab, and the ſervants of my Lord are incamped in but what can fulneſs yield, fave fat
the open fields, Mall I then go into my houſe, to eat Guts, ill Humours, dull Brains ? zásup, taxée
and to drink, and to lie with my wife ? As thou The Obſervation is as true, as old, uni Ténes
λβατώ
liveſt, and as thy foul liveth, I will not do this thing that the Fleſh is nouriſhed with ſoft,
When a ſolemn Faſt is indicted, for a Man to but the mind with hard Meats :
qpéya. .
entertain his friends with a Feaſt, is no better The Faulconer keeps his Hawk ſharp that would
than an high Impiery and Diſobedience ; nei- fly well; and the Horſes are breath'd and dia
ther can it be worthy of leſs than a juft Mula leted, that would win the Bell, and the Wager.
and Cenſure in thoſe, who caſt their liberalleft Sampſon was not fo Strong, nor David ſo Holys
Invitations upon thoſe days which by the nor Solomon fo Wiſe, as not to be foyled with
wholfom Laws both of Church and Common-theſe Affaults. It was one ſtrain
wealth are deſigned to Abftinence; in Moſes his Song, Feſurun is wax- Deut. 32. 1$6
Alphonf.
Varg. ftrata-
and it is a ſtrange Charge that Al-ed fat and kicked; Thou didft drink
gem. Jer.
phonſus de Vargas lays upon the Je- of the pure blood of the grape: thou art waxen fats
ſuits, that, upon a ſlight pretence, thou art grown thick, thou art covered with fatneſs?
made no bones of a fat Capon on then be forſook God that made him, and lightly
Good-Friday: There is a time for all eſteemed the rock of bis ſalvation. How many brave
things, faith wiſe Solomon ; there is a hopes have we known daſhed with youthly Ex-
cefsa
nauti.
123
C. II.
Ecclef. 3.
4.5.

12
L1B. I.
Chriſtian Moderation.
card
riùs dele&ta-
mur, tantò à
Bern. de in.
C. 45.
4. 11,
12.
Timotheus ir
ceſs ? How many high and gallant Spirits ef- fenfitive Appetite, in reſpect of
feminated? Hannibal could complain that he good, loving, deſiring, delight; Love Jo. de Neae
brought Men into Campania, but makes way to our Deſires, and De- poli q. 28.
Quantò infe- carryed Women out again. Who light follows it ; but becauſe the
Totus ifte muna
ever knew any Man that by the Deſires we now ſpeak of, are rather
dus
ſenſibilis
ſuperno amore
ſuperfluity of earthly Content-covetous than love-fome, of out- ad anime ven-
disjungimur. ments grew more Wiſe, more ward Abilities, rather than bodily trem quid eft
Learned, more Vertuous, more Pleaſures, we cannot repent of this nifi bolus exi-
ter, domo.
guus, &c.
Devout? Whereas it is no rare Order of their Tractation.
Ger. Serm.
thing to find thoſe whom a ſtraight And ſurely, of the two, our De ad Eccleſ.
and hard Hand hath improved in fires are much more infatiable and cautel.
Eccief. 7.
all theſe; It is better to go to the houſe boundleſs than our Delights. A Cor vis ad
2, 3
of mourning, faith Solomon, than to Gluttons Belly is much ſooner fil-refectionem
go to the houſe of feaſting : Sorrow is led than his Eye; for that only Sufficere poſſet,
better than laughter, for by the Sadneſs of the coun- can quiet the Appétite of an intel- & totus mun
dus ei non ſuf-
tenance the heart is made better. If Fobs Chil- lectual Nature, which is all and
ficit.
dren do but meer at a kind Banquet, their Fa- infinitely good; all other things Bern. de in-
ther is fain to expiate their Feaſt with Sacrifice; do rather wher than ſatiate our teriore domo
for ſeldom is Jollity without Exceſs; whereas Longings. All this ſenſible World C.63.
in a fad Auſterity, there is no fear of over-(as Gerſon well) is but as one little Aug. Gen. ad
laſhing.
morſel to the Stomach of the Soul,
Thirdly, as there is no profit in the immode and if a thouſand Worlds could be Phil. 3. 8.
ration of theſe momentany Pleaſures, ſo no lit- let down, they cannot fill it; for
tle pain in the loſs : This Hony-bag hath ever the mind is by receiving, enlarged Prov. 30. 16.
a Sting attending it, ſo as we are commonly to receive more, and ſtill cries like TO
PL.
plagued (as Bernard well) in that wherein we the Daughters of the Horſe-leech,
73.25.
were miſ-delighted. Fiſhes and Fowls are well Give, give. Every Soul (as St. Au-
Phil.
pleaſed with their Baits, but when the Hook or ftin wittily) is either Chrifts Spouſe,
Gin ſeizeth them, they are too late ſenſible of or the Devils Harlot : I add, if
their Miſery. I have known Potions that have Chrifts Spouſe, ſhe takes up with Cui nihil fatis
been very pleaſant in the Mouth, which have him, and accounts all things in the eft
, nihil turge
eft.
wrought churliſhly in the Guts; ſuch are theſe world but dung, yea but loſs in com-
Pleaſures : What fruit bave you (faith the Apo-pariſon of him: If the Devils Har- Ariftophon-
ftle) in thoſe things whereof ye are now aſhamed? lot, ſhe runs wild after every gau- tum prodigum.
The World deals with too many (as dy Pleaſure and Profit ; like the Alian.
Brom. fum. our Bromiard obſerves) like a bad barren Womb, in Solomon, which
I Tim.6. 10
præd. V. Neighbour, that makes a Man never faith, It is enough. So then the
Gula.
drunk purpoſely, to defeat him of true Chriſtian Soul, as it can ſay
his Purſe or Patrimony ; when the with David, whom bave I in Hea- titia animi
Liquor is evaporated, the Man awakes, and ven but thee? and there is nothing in vivere, noli
finds himſelf a Beggar. Could we foreſee the earth that I deſire beſides thee; lo it multa habere.
iſſue of theſe ſinful Delights, we durft not but can ſay with St. Paul, I have learned
fuprà c. 45.
fall off
. Had any Man before-hand ſaid, Death both to want and to abound, to be full
is in the Pot, which of the Children of the and to be hungry, and in whatſoever eſtate to be
Prophets durft have been ſo hardy as to put in therewith content. Our Deſires therefore are both
his Spoon? It was a good Anſwer of a well- the ſureſt meaſures of our preſent Eſtate, and
meaning Novice, who when he was told, be the trueft Prognofticks of our future. Upon
cauſe that he was tender and delicate, he could thoſe words of Solomon, as the tree falls ſo it ſhall
never endure the hardſhip of a ſtrict Profeſſion, lie, Bernard wittily, How the tree will fall thos
anſwered, Yes, I will therefore endure it the rather; alt ſoon know by the ſtore, and weight of the boughs:
for being so tender and delicate, much leſs ſhall I be Our boughs are our deſires, on which fide ſoever they
able to endure the pains of Hell. Could we then grow and sway moſt, so shall the foul fall. It was
foreconſider the everlaſting Torments which at- a word too good for him, that fold his Birth-
tend the momentany Pleaſures of Sin, we would right for a meſs of Pottage, I have enough my
ſay the beſt and moſt plauſible of them, as Sir brother : Jacob himſelf could have ſaid no more;
Thomas is reported to have ſaid to this Moderation argues a greater good than it
Cambdens his Wife, Gentle Eve, I will none of felf; for as nothing comes amiſs to that Man
yoør: Apple; and would be loth (as who holds nothing enough, (ſince the love of
that Philoſopher ſaid in the like money is the root of all evil) fo he that can ftint his
caſe) to buy Repentance (yea Torment) at fo defires is Cannon-proof againſt Temptations:
whence it is that the beſt and wiſeft Men have
SECT. XI.
ftill held themſelves ſhorteſt; even he that had
more than enough, could ſay, Give me not over-
of the Moderation of our Deſires in matter of much. Who knows not the bare Feet and patch-
Wealth and Honour, &c.
ed Cloaks of the famous Philoſo-
phers amongſt the Heathen? Plu. Plut. in vit.
Ext to the Moderation of our Pleaſures, tarch wonders at Cato, that being Laz. Bayf.
is that of our Deſires, if not rather be- now old, and having paſſed both a
fore it; for whereas there are three Ads of our Conſulſhip and Triumph, he never
Si vis cum lac
Bern. ubi
Remains.
dear a rate.
N
de re veft.
wore

L 1 B. I.
Chriſtian Moderation.
13
1
no 1268.
1410.
Cæleftini E-
lecti. Ann.
I 294.
Adrian. 4.
wore any Garment that exceeded the worth of ſtue. It was an Heroical Word of St. Paul, As
an hundred Pence. It was the wiſh of Learn- having all things, yet pofleſing nothing ; and a Rea
ed Eraſmus, after the refuſed offers of great Pre- folution no leſs, that rather than he would be
ferments, that he might ſo order his Expences, put down by the brag of the Falſe-teachers a-
that he might make all even at his Death, fo mong the Corintbians, he would lay his Fingers
as when he dyed, he might be out of every to the ſtitching of Skins for Tent-making. What
Mans Debt, and might have only fo much Mo- ſpeak I of thefe Meanneſſes, when he tells us
ney left, as might ſerve to bring him honeſtly of holy Men, that wandred about in Sheep-
to his Grave: And it was little otherwiſe (it skins and Goats-skins, in Deſerts, and Moun-
ſeems) with the painful and eminent Mafter tains, and Caves of the Earth? Yea, what do
Calvin, who after all his power and prevalence I fall into the mention of any of theſe, when
in his Place, was found at his Death to be I hear the Lord of Life, the God of Glory, who
worth ſome forty pounds Sterling; a Sum which had the command of Earth and Heaven, fay,
many a Mafter gives his Groom for a few years The foxes bave boles, and the birds of the air bave
Service. Yea, in the very Chair of Rome, (where nefts, but the Son of man hath not where to lay his
a Man would leaſt look to meet with Moderati- head? It was a baſe and unworthy Imputation,
on) we find Clement the Fourth, when he would that hath been caft upon him by ſome igno-
place out his two Daughters, gave to the one rant favourers of wilful Poverty, that he lived
thirty Pounds in a Nunnery, to the other three upon pure Alms; If our bleſſed Saviour and
hundred in her Marriage : And Alexander the his Train had not a common Stock, wherefore
Fifth, who was choſen Pope in the Council of was Judas the Purſe-bearer ? And why in that
Piſa, had wont to ſay, he was a rich Biſhop, a Office did he repine at the coſtly Ointment be-
poor Cardinal,anda beggarly Pope: ſtowed upon his Maſter, as that which might
Bin. in vita The extream lowlineſs of Celeſtine have been fold for 300 Bence to the uſe of the
Clem.4. An. the Fifth, who from an Anchorets Poor, if himſelf had not wont to be a receiver
Bin. Anno Cell was fetcht into the Chair, of the like Sums in a prerence of Diſtribution?
(and gave the Name to that Order) Wherein had he been a Thief, if he had not
Bin. in vita was too much noted to hold long; both wont, and meant to lurch out of the
he that would only ride upon an common Treaſury ? Certainly he
25.52
Aſs, (while his Succeſſors mount that ſaid, It is better to give than to Joh: 4. 8.
on Shoulders) foon walks on foot receive, would not fail of the ber-
Nihil fibi in
to his Deſert, and thence to his ter, and take up with the worſe; and he who
wita infælici
us accidiffe,
Priſon. This Man was of the Di-ſent his Cators to Sichem to buy Meat, would
quàm quod et of a Brother of his, Pope Adri- not go upon truft with Samaritans: Now he,
imperårit. an, who cauſed it to be written on that ſhall ask how this Stock ſhould ariſe, may
Henr. To- his Grave, that nothing fell out to eaſily think that he who commanded the Fiſh
ken in Sylv.
him in all his Life more unhappily, to bring him Tribute-money, had a thouſand
Hoppin.de than that he was advanced to Rule ways to make his own Provifion, amongſt which,
Orig. Templ. Theſe are, I confeſs, meer Hetero- this is clear and eminent; His cho-
Reditus Roma- clites of the Papacy, the common ſen Veſſel could ſay, Even ſo the
Rule is otherwiſe; to let paſs the Lord bath ordained that they which
Report which the Archbiſhop of preach the Goſpel, ſhould live of the Goſpel. Lo, this
aſcenderunt Lions made in the Council of Bafil, was Chrifts own Ordination, was it not there-
quantum redi- of choſe many Millions, which in fore his Practice? And if any Man would ra-
tus regis, vir.
the time of Pope Martin came to ther caft it upon our Saviours care for the pro-
the Court of Rome out of France viſion of ſucceeding Times, he may ſoon learn,
puri reditus, alone; and the yearly Sums regi- that when the bleſſed Son of God ſent his Dil-
præter alia
ſtred in our Acts, which out of thisciples as Legates from his own fide to preach
Florilegus. Iſland flew thither above the Kings the Goſpel, without Scrip or Money, the word
Revenues. We know in our time was, dignus eſt, The labourer is worthy of his wa-
Ciracella in
what Millions of Gold Sixtus the ges: He faith not, The Beggar is worthy of his
ejus vit, cit.
Fifth, who changed a Neat-herds Ålms: This maintenance was not of
contr. Sylv. 1 Cloak for a Franciſcans Cowl, (and Benefice, but Duty : So, as Sal Salmer.
therefore by vertue of his Order meron obſerves well, neither Chriſt Tom. 5.
might touch no Silver) raked to- nor his Apoſtles were in any want;
planternes baum gether in five years ſpace. The they earned what
they had, and they had what
Sicut nihil Story is famous of the Diſcourſe was fufficient. And if that gracious Meſſiah
habentes, como
betwixt Pope Innocent the Fourth, beg'd Water of the Samaritan Woman at Jacobs
omnia poffiden- and Thomas Aquinas; When that well
, it was becauſe he thirſted after the Sal-
Ambrof
. de great Clerk came to Rome, and vation of her and her Neighbours ; and would
vitiorum looked ſomewhat amazedly upon take this occafion to beſtow upon them the Wa
virtutumque the maſs of Plate and Treaſure ters of Life, which they had not otherwiſe
Hebr. 11.37, Pope, you
fee, Toomas, we cannot ter, wan.common Element, and that for which
fov bas l_ fay, as St. Peter did of old, Silver the Giver was no whit the poorer ; I would
and Gold have I none ; No, faid Aquinas, neither fain hear where he askt for Bread, where for
can you command, as he did, the Lame Man Meat: I find where he gave Bread, more than
to riſe and walk. There was not more diffe- once, to thouſands, and Fiſh to boot ; but
rence in the Wealth of the Time,than in the Vir- where ever did he ask a Morſel, or Fin? Short-
ly
loc. com.
1 Cor.9.14
ni computati
ab Henrico
3. ad tantum
Lx. millia
marcarum
emolument a.
Anno 1245.
à Rivetio
S. Petra,
Sicut Paulus
tract.

14
Chriſtian Moderation.
LIB. I.
ly then, he who could have commanded all the and laſt Eftate, For we brought no dieto, loc.
Pomp and Royalty of the whole world, would thing into this world, and it is certain regna potius.
appear in the form of a Servant, that he might we shall carry nothing out.
quàm cænobia
Lo, we
fan&ifie a mean and
moderate Condition to us. begin and end with nothing; and more importantes
It is true there can be no certain proportion of no leſs than all can ſatisfy us while quit
.
our either having or deſiring, ſince the Condi- we are: O the infinite Avarice and Volater. a
ons of Men are in a vaſt difference; for that Ambition of Men! the Sea hach
Coat which is too big for a Dwarf, will not ſo both Bottom and Bounds, the Heart of Man
much as come upon a Giants Sleeve: And it is hath neither. There are thoſe, as our Bromiard
but juſt and lawful for every Man to affect ſo obſerves, who in a fạir pretence of mortification,
much as may be ſufficient, not only for the Ne- like ſoaring Kites, fly up from the eartb, and cry
ceflity of his Perſon, but for the Decency of Fie, Fie, in their flight, as if they ſcorned theſe lower
his Eftate; the neglect whereof may be for- vanities, and yet when they have done, ſtoop opon the
did, and deſervedly taxable. It is ſaid of Gre- firſt carrion that comes in their eye : Falſe Phariſees,
gory the Great, that he ſharply reproved Pas that under the colour of long Prayers devour
chafius Biſhop of Naples, for that he uſed to Widows Houfes ; Pharifaical Votaries, that un-
walk down to the Sea-ſide attended only with der colour of wilful Poverty,ſweep
one or two of his Clergy, without that meet away whole Countries into their Sosio
Port which his Place required. Surely, he that Corban. Amongft the very Mabu. Mendicantes
goeth below himſelf, difparageth his Vocation, metans, under the Name of Sancti- autem fratres
and whilft he would ſeem humble, is no other ty, the Scirifii in Africk, in our ve- etfi predia non
than careleſs : But all things conſidered, he that ry Age, the Sons of Scirifius Haſce- habere, tamen
can cut eveneſt between Want and Exceſs, is nus , deſire no more Patrimony nihil habentes
in the fafeſt, eaſieſt, happieſt E- from their Father but a Drum and omnia poffi-
Senec, de ftate: A Truth, which if it were an Enſign; and thus furniſhed, (Re dent.
Krantz. Mea
Tranquil. duly entertained, would quit Mensligion being their fole pretext) they
trop. 1.7.c.47
Hearts of a world of Vexation, run away with the large King. Cæfar, à
which now they do willingly draw upon them-doms of Fez and Morocco. And Branchedoro
ſelves; for he that refolves to be Rich and what other Spirit poſſeſſed Frier Monita Po-
Great, as he muſt needs fall into many Snares Campanella, a poor Dominican in our An. 1511.
of Sin, ſo into manifold Diftractions of Cares. time, who durft think of changing Sep. 16. uc
It was a true word of wiſe Bion, in Laertius, his Cowl for a Crown, aiming at
Waremun-
who when he was asked, what Man lived moſt no leſs in his ſecret Treaty with dus de Eren-
unquietly, anſwered, He that in a great Eftate the Turks, than the now divided berg in veri-
affects to be Proſperous: In all Experience, he Empire of Italy? How no leſs rife regni fubfid.
that ſets too high a pitch to his Deſires, lives than inſatiable are theſe deſires of idem.
Branchedo-
upon the Rack ; neither can be loofed, till he re-Men? One plots for a Lordſhip,
rus ibid.
mit of his great Thoughts, and reſolve to clip another for a Coronet ; one hath Urſpergenf.
his Wings and Train, and to take up with the ſwallowed a Crozier, another a Cuſpin, in
preſent. Very ſeaſonable and witty was that Scepter, a third a Monarchy, and vita Alberti.
Anſwer which Cyneas in the Story gave to am- a fourth all theſe
. Of all the Am- vide Oratio-
bitious Pyrrhus, when that great Conqueror be- bitions that have come to my nitoriam
nem præmo-
gan to ſpeak of his Deſigns : Well, ſaid Cyneas, notice, I do moſt wonder at that of Cæf. Bran-
when thou haſt vanquiſhed the Romans, what wilt Maximilian the Firſt, who being chedori.
thou then do? I will then (ſaid Pyrrhus) fail over Emperor, affe&ted alſo to be Pope; babere certum
to Sicily; And what wilt thou then do, ſaid Cyne- and for that purpoſe, in his Letter modum. Sen.
as, when that is won ? Then will we, ſaid Pyrrhus, written to the Baron of Lichtenſtein, Epift. 43.
ſubdue Africk; Well, and when that is effect- offer'd the Sum of three hundred
ed, what wilt thou (ſaid Cyneas) thouſand Ducats, beſides the pawn of four rich
then do? Why then, ſaid Pyrrhus, and precious ſtuffed Cheſts, together with the
we will fit down and ſpend the reſt fumptuous Pall of his Princely Inveſtiture,
of our time merrily and contented whereof (faid he) after we are ſeized of the
1 Tim. 6.8. ly: And what hinders thee, faid Papacy, we ſhall have no further ufe : Though
Cyneas, that without all this La- why not (faith Waremundus) as well as Pope Bo-
bour and Peril, thou canſt not now niface the Eighth? Who girded with his Sword,
1 Tim. 6.7. do fo before-hand? Certainly, no- and crowned with an Imperial Diadem, came
Under the thing lies croſs the way of our Con- abroad magnificently amongſt the People, and
Lervicebitoke tentation, but our own Thoughts ; could openly profeſs, I am both Cæfar and Pope.
upon them
and thoſe the All-wiſe God leaves Vain Men! whether do our reſtleſs Deſires car-
to be Kings, there on purpoſe for the juſt tor- ry us, unleſs Grace and the wiſer Thoughts pi-
and turned ture of great Hearts. It was a truly | neon their Wings ? Which if we do ſeriouſly
Saduces, and
Apoftolical and Divine Council affect, there is a double remedy of this Immode-
ly.
that the choſen Veſſel gives to his ration: The firſt is the due Confideration of
Brought. ex Hebrews, Let your converſation be with our own Condition, both in the ſhortneſs and
Ben.
Gers.
out covetouſneſs; and be content with fickleneſs of our Life, and the length and weight
Tertullus, Pa-
ſuch things as ye have : which unto of our Reckoning. Alas, if all the World were
nus locuples, his Timothy he limits to Food and mine, how long could I enjoy it? Thou fool,
patrimonium Rayment; and backs it irrefragably this night Mall they take eway thy ſoul, as was
with a Reaſon fetcht from our firſt ſaid to the rich Projector in the Parable, and
thers
و
Heb. 13.5.
died violent-
tricius Roma-
dedit Bene-

L I B. I.
Chriſtian Moderation.
15
portas, nam
non eſt tuum.
plus habere.
Una ex reg.
shen whoſe shall all theſe things be? Were I the
great King of Babylon, when I ſee the Hand-
1670 SECT. XII.
smic
writing my Deſtiny upon the Wall, what ſhould
I care for the maſſy Bowls of my Cupboard, The Moderation of our Paffrons ; and therein
or the Golden Roof of my Palace? What Fool
was ever fond of the orient Colours of a Bub-
firſt of our Sorrow.
PETRIT
ble? Who ever was at the coſt to gild a Mud-
wallor to embroider that Tent which he HE Moderation of our Paſſions challeng-
muſt remove to Morrow? Such is my Conditi eth
on here ; I muſt alter, it cannot. It is the beſt ſince their Variety is great) it were eaſy to
Ceremony that I could note in all the pack of paſs our Bounds; but we ſhall moderate our
thoſe Pontifical Rites, that an Herald burns Diſcourſe, and ſelect ſome of the moſt Impetu-
Tow before the new Pope in all the height of ous: As for Love and Joy, they have ſo much
his Pomp, and cries, Holy Father thus paſſes the affinity with Pleaſure and Delight, whereof we
glory of the world : Thus, even thus indeed, the have already treated, that we ſhall fpare the la-
Glory paſſes; the account paſſes not ſo foon : bour of their further mention.
It is a long Reckoning that remains to be made Sorrow ſhall take the firſt place; a Paſſion
for great Receipts; for we are not the Owners, that hath been guilty of much Blood. We have
we are the Bayliffs or Stewards of our whole E- read and heard of ſome few that have dyed of
ſtates : In the day of our great Audit, there is Joy; as Chilon of Sparta, when he embraced his
not one Penny but muſt be calculated ; and Son returning with Honour; and Clidemus the
what can the greatneſs of the Sum (paffed Athenian, when he was crowned by
through our Hands) then avail us, other than the Players; theſe Tertullian inſtan-
Tertul. de
to add difficulty to the Computation, and dances in: So Pope Leo the Tenth, Anima. €.52.
ger to the Accountant ? When Death Thall come if we believe Fovius) is ſaid to die
roughly to us, in the Stile that Bene- for the Joy of taking Millan ; fo Senas the Ge-
Depone quod diet did to Totilaes Servant, Lay down neral of the Turkiſh Gallies, dyed for the Joy
that thou beareſt, for it is not thine own; of the return of that Son whom he had given
and the great Maſter of the uni- | for loft: It was with theſe, as with them whom
Melius eft mi-
nus egerequàm
verſal Family of the World, ſhall we have ſeen choked with thoſe Cordial Wa-
call us to a redde rationem for all ters which they have received for the remedy
that we have received, Woe is me, of their Qualms. But our Experience tells us
Aug
what pleaſure fhall it be to me that of a thouſand for one, that have been killa
I had much? What is the poor with Grief; not perhaps in a ſudden Violence,
Horſe the better for the carriage of a rich Sum- (which kind of Death Cæſar eſteemed more
pter all Day, when at Night he ſhall lie down eaſy) but in a lingring and fan-
with a galled Back? I hear him that wilhed to guiſhing form of Murder;
for a bro- Prov. 17. 12.
live Cræſus, wiſhing to die a beggerly Cynick ken Spirit dryeth the bones, faith Solo-
that was not worth his Shroud : The Chear mon; and by the forrow of the heart
goes down well, till it come to the Shot, when the ſpirit is broken. This is our Childs Prov. 15.13.
that goes too deep, we quarrel at our Exceſs. part which was beſet us in Paradiſe
Oh our madneſs to doat upon our future Repen-before we were : By the Mothers fide, In fora
row shalt thou bring fortb; By the Fathers, In
The ſecond Remedy is the due Confiderati- Sorrow Malt thou eat of it all the days of thy life :
on of the Object of our Defires : Alas, what Sorrow in Birth, Sorrow in Life, and in Death
poor Stuff is this wherewith we are tranſported : Sorrow. The ſhadow doth not more inſepara-
What is the moſt precious Metal of bly follow the Body, than this doth our Ex-
Habac. 2.6. either colour, but thick Clay, as the iſtence; fo as he that meant to ſay, Thrice Mia
Maker himſelf calls it? What is the ſerable, miftook not much when he
largeſt Territory, but an inſenſible Spot of con- ſaid, Ibrice Man. If we look up- Termudy Bpw
temptible Earth? What are the greateſt Com- on thoſe who have had the great-
mands, but a glorious Servitude ? What the eft ſhare in Gods Love, we ſhall
higheſt Offices, but Golden Fetters? What find them to have drunk deepeſt of
the higheſt Titles, but Air and Sound? And if this Cup. The great Mirrour of Pa- Job 30.27,
the fond minds of Worldlings can ſet other tience can ſay, My bowels boiled, and 28, 29.
gloſſes on theſe bewitching Contentments, yet, reſted not ; the days of affliction pre-
as when a Man that hath eaten Saffron breaths vented me. I went mourning without the Sun ; I am
upon a painted Face, he preſently deſcries and a brother to dragons, and a companion of Owls. And
Thames the falſe Complexion ; ſo when the truly the ſweet Singer of Iſrael warbles
Rational and Judicious fhall come to ſpend his out fad ftrains of Complaint in this
Thoughts upon the beſt, and all of theſe gariſh kind; The Sorrows of death compaſſed Pfal
. 18.4.
and glittering Allurements, he shall ſpeedily me about, and the pains of Hell gat hold Pfal.116.3.
dete& their Vanity, and bewray their diffembled on me; And again, My Soul melts for ela. 27.3.
unworthineſs.
sebagai as is very beavineſs. Eſay cries out of his Jer. 4. 19.
CD butto
Loyns; Jeremy of his Bowels ; and Efa. 38. 14,
20 son sd di podsedu bontoraagpra ad won good Hezekiah chatters like a Crane Mar. 14. 34:
wortod ad balusser or gaibroosor Swallow, and mourns like a Dove.
- od 8 satibors o ad vret What ſpeak I of theſe, when I hear the Lord of
ilmek sd block potom vold
de Life and Glory fay, My ſoul is exceeding heavy, even
to the death?
Now
tance.
с

16
Chriſtian Moderation.
L1B. I.
Gen. 30.
SVS
Now this Sorrow is ever out of the Senſe of ons: So we have ſeen a Child, when he hath
ſome Evil: Evil, whether of Sin, or of Puniſh- taken a heedleſs and harmleſs Fall, bewray his
ment: Of Sin, whether of others, or our own : Grief with loud Crying, and in a fooliſh anguiſh
Puniſhment, as bodily Sickneſs, death of Friends, knocking his Head againſt that 1.1
worldly Loſſes; all theſe are juſt ground which he accuſeth for his Prateol. o
Elench.
Pfal.119.136. grounds of Sorrow. Rivers of wa- Miſcarriage : Thus we find cer-
ters run down mine eyes, becauſe they tain Armenians filed of old by the Hæref. V.
keep, not thy Law, ſaith holy David. Name of Chazinzarii, who kept a Chazinzarii. .
And do we not think he ſorrowed yearly Faſt called Arzibur, in the orazum
Pfal. 6.6. more for his own Sins ? There is no fad memory of the Dog of Sergius 9291 no
reſt in my bones, faith he, becauſe of their Martyr, (of that Name) de- mom979)
my fin ; And, all the night long I make my bed to voured by a Wolf; which Attendant of his was
Swim ; I water my couch with my tears.
wont to go before his Maſter, and by ſome
Puniſhment doth not more neceſſarily fol- dumb Signs call forth the Diſciples to their De-
low upon Sin, then Sorrow follows Puniſh- votions. It was an Ami&tion to
ment : Davids Eye is conſumed be- Rachel, that ſhe had no Children;
Pfal. 6. 7.
cauſe of his Grief; Hezekiab turns but ſhe had no reaſon fo to be affected with it
him to the Wall and weeps: And as to ſay, Give me children or elſe I die. Jonah
a whilft St. Paul.chargeth not to mourn immode- had cauſe to be ſorry for the loſs of his Gourd,
rately for the Dead, he ſuppoſeth juft Tears but he had no reaſon to ſay, It is better for me to
due: Garments were allowed to be torn by die than to live: Theſe Diſpoſitions are like un-
Gods People at the Death of Friends; and at to a new Cart, which fereaks and cries, even
the Parents Death, after thirty Days wearing, whilft it hath no burden but his own Wheels,
it was their guiſe to lay down thoſe rent Gar- whereas that which is long uſed, and well li-
ments, never to be fewed up again. We pity quored , goes filently away with an heavy
and grieve at the childiſhneſs of thoſe innocent Load. Fiona
eros vitigo
Babes that can play at wink and hide about Our ſecond Caution therefore 2 Caution of
their Fathers Hearſe: And for AMictions, whe- muft be, that even our juſt Sor- our Sorrow.
ther of Body or Eſtate, how are they ſuch, if row be moderate for the quantity,
we feel them not? And how do we feel them, not more than enough. It was a
if we Sorrow not? The ſenfe of Pain argues Rule of the Lycians (as St. Ambroſe Ambrof. de
Life, as St. Ambroſe well. It is ill taken by the tells us) if a Man would mourn a obitu Satyri
DH Almighty from his People, that he bove his Stint, to put him into a fratris.
Jer. 5.3. i had ftricken, but they grieved not; Womans Habit: We may mourn
this is (what lies in us) to diſap- for the Dead, but not as men without Thef. 4.13.
point God of his purpoſe, and to hope. David mourns, at leaſt enough, 2 Sam. 12.21.
put our ſelves into the poſture of for his ſick Child ; but when he
Epift.
Pro. 23. 2.
Solomons Drunkard, They have ſtrick- perceives it once dead, he riſeth Ovi
en me (doth he ſay) and I was not up, and walheth, anointeth and re-
fick ; they have beaten me, and I felt it not. We are freſheth himſelf, and changerh his Apparel, and
wont to cenſure that Child for Stubborn and comes into the Lords Houſe to worſhip. Hath
Graceleſs, that ſheds no Tears when he is Whip- good Melaina loft her Husband and her Chil-
ped : It cannot be well with us, if we forrow dren at once ? Her Tears are juft; but the
not; Bleſſed are they that mourn : But there are cer- dries them up at laſt with this Réſolution, that
tain juſt Conditions and Cautions of our Grief, ſhe ſhall now the more freely betake her ſelf to
which we cannot exceed or neglect, without her Devotion. Have we loſt our worldly
offence both to God and to our felves. Olot yleGoods? They had not been Goods, if they
Whereof the firſt ſhall be, that the cauſe of were not worth our Grief for their Miſcarri-
our Sorrow be juft, not fancied, not age ; if, as our Riches have Wings, they be
1 Caution of inſufficient ; fór we have known flown up to Heaven, (being taken away by the
Sarrow.
ſome that have brew'd their own fame Hand that gave them) it is good reaſon
Grief, who with Simeon Stylites, our Sorrow ſhould give way to our Submiſſion
have voluntarily chained up themſelves in their and Obedience, and we ſhould ſay with Job,
own Pillar, when they might have enjoyed free The Lord bath given, and the Lord bath taken, blef-
ſcope of comfortable Liberty. How many ſed be the name of the Lord. As then on the one
melancholy pieces have with meer Imaginati- fide we may not ſo obdure our ſelves as to be
ons made their Lives miſerable, and worn out like the Spartan Boys, which would not ſo much
their days in the bitterneſs of their Soul, only as change a Countenance at their beating ; ſo
out of thoſe conceits which the By-ſtanders on the other ſide, we may not be like to thoſe
have hooted at, as either impoſſible or ridicu- Anticks of Stone which we ſee carved out un-
lous ? One thinks himſelf loathſomly deform-der the end of great Beams in vaft Buildings,
ed, another diſgraced and infamous; a third which ſeem to make wry and wrencht Faces,
dying or dead : One thinks himſelf tranſmuted as if they were hard put to it with the Weight,
into ſome Beaſt, another poſſeſſed by ſome ill when as indeed they bear little or nothing
Spirit. What Form cannot this humour put on? I Our third Caution is, that the meaſure of this
leave theſe kind of Complainants to good Coun- Sorrow be proportioned, whether it be more or
cil and Ellebore. Others there are who have leſs, according to the cauſe of the Sorrow ;
indeed real Croſſes, but far below their Sor- for it may be ſo moderate as to be unpropor-
row, paſſionately lamenting even ſmall Amii- tionable. Grief for Croffes, ſhould be ſmall
and
Hieron.

LIB. I.
Chriſtian Moderation.
17
doc.
270.
em mortuo-
rum; nobis
ንገ
mors non na-
and impaſſionate ; Grief for Sin can hardly be it to be a Death, where they deceaſe Non mihi pe-
too much : And' as thoſe Croſſes, and thoſe well : profe&tio eft, quam tu putas
rit, fed præit,
Sins differ in Degree, fo ſhould the Degrees of mortem, as Tertullian of old; It is a
Bern. Epift.
our Sorrow; he therefore that grieves more for meer departure of thoſe Partners
a Croſs, than for his Sin, or grieves equally for which muſt once meet, and from
a ſmall Croſs and a greater, offends in the un- thoſe Friends which muſt ſoon follow and
due proportion of his Sorrow. Shortly then, overtake us. Sorrow is ſo proper for a Fune-
there is a worldly Sorrow, and there is a Spiri- ral, that the Jews were wont to hire Mourn-
tual; both which muſt know their juſt Limits; ers, rather than they would want them; even
right Reaſon and true Philofophy teaches the our bleffed Saviour beſtowed Tears upon the Exe-
one, the other Divinity.
quies of him whom he meant preſently to raiſe:
I have loſt my Goods; were they mine firſt? It is not for us to be too niggardly of this warm
Perhaps I was but their Keeper, or Bearer, not Dew; but thoſe Tears which are ſhed at the
their owner. I ſee the Groom that keeps the deceaſe of good Souls, ſhould be like thoſe
Horſe, is not ſo much troubled to flea him ; drops of Rain which fall in a Sun-ſhine, mixed
what doth he loſe but his Labour in tending with Rays of Comfort. Let them put no ſtine
him? What was the Mule in Plutarch, after his to their Sorrow, who think there is no Reft, no
lying down in the Water, troubled with the Happineſs after Death: but for us,
melding of that burden of Salt which he car who know Death to be only the Nullas habeant
ryed? Or what pains is it to the filly Aſs, that end of our Life, not of our Being, lachrymarum
the Treaſure which he bore is taken off, and yea rather the change of a better
ferias, nullam
triftitie re-
laid up in his Maſters Cheft?
Life for worſe; we have reaſon to
quiem confem
I fee many ſweating in the Mint upon ſeve dry up our Tears, and in ſome ſort guantur,
ral Employments, they have Money enough to imicate the Pattern of thoſe Na- qui nullam
putant requi-
under their Hands, what are they the Richer? tions which were wont to mourn
Or do they grieve to ſee it carryed away in at the Birth of their Children, and
full Sacks from their fingering? My Goods are rejoyce and feaſt at their Death : verò quibus
loft ; were they not only lent me for a Time, A Practice which in part was ta-
ture fed
till they fhould be called for? were they not de ken up by the Fews themſelves, wite iftius
livered into my Hands, only to be paid back who with their Mourners mixed finis, &c.
upon Account? If the Owner require them at alfo Muſicians in their Funeral Ban Amb. de
obitu frat.
his Day, what harm is done so that my quets; and countenanced by great Satyri Mo-
Reckoning be even, how can I complain to be and wiſe Solomon, The day of death is
numentarii
eaſed of a Charge ?
asr boso arrats
better than ones birthday.
I have loſt my Goods by Shipwrack; it is
Apul.
well that my ſelf have eſcaped : How have I Mat:9; 23. Ecclef. 7. 1. Aut abſorbendus
, aut 1 remendus om-
heard and read of Philoſophers, who have vo-
luntarily caſt their Gold into the Sea, the Shortly then, I have parted with a good
Winds have done that for me, which their Child, but to a better Father, to a more glori-
Hands did for themſelves; perhaps that very ous Patrimony: Whether now is the Childs
Wealth had been my undoing, which, at leaſt, Gain, or the Fathers Lofs greater? And what
can do no harm where it is; why did I truſt | can it be but Self-love, that makes me more
ſuch friends as Wind and Water, if I did not ſenſible of my own Loſs, than my Childs Glo-
look to be diſappointed ni sono nad nivse ry? It is my Weakneſs therefore, if I do not ei-
I have loſt iny Goods by caſualty of Fire ; cher ſwallow, or ſtifle my Sorrow.
even that Caſualty, was not without a Provi I have loſt my Health, and am ſeized with
dence : He that ſent that Fire, meant to try Sickneſs and Pain: This, this, next to Death
me by it; he had not ſent it, but that he knew is the King of Sorrows; all earthly Croſſes vail
there was droſs of Worldlineſs and Corruption to it, and confeſs themſelves Trifles in compari-
to be thus purged out of me: It is a worſe fon : What eaſe can I now find in good Words,
Flame that I have deſerved; and if by this lef- more than Callicon found to his Head in that
ſer and momentany Fire, the mercy of God chaff wherewith he ſtuffed his Earthen Pitcher,
hath meant to prevent that greater, and Ever- which he made his Pillow? Whilſt the Thorn
lafting, I have reaſon (as the Martyrs were is ranckling in my Foot, what eaſe can I find
wont) to embrace the Flame. 1169 i Sirit omin a Poultis? Know, O weak Man, there is
I have loſt my Goods by Robbery, Coſenage, that in a Chriſtian Heart, which is a more
Oppreffion; I would be loth to be in his cafe than fufficient Cordial againſt Sickneſs, Pains,
that hath thus found them; let him mourn, that Death, and that can triumph over the worſt
hath thus purchaſed a Curſe : For me, I have but Extremities. This is the Victory which over-
forceably transferred my Charge, where it will comes a world (of Miſeries) even
be wofully audited for. It is all one to me, our Faith. Not ſo only (faith the Rom, s. 3.
whether it be Fire or Water, or Fraud, or Vio- chofen Veſſel) but we glory or rejoyce
lence, that hath robbed me; there is one and in tribulations : For, lo, our Faith is it which
the ſame Hand of God in all thefe Events : let puts true Conſtructions upon our Pains. Health
me kiſs that Hand which ſtrikes me with theſe it ſelf would not be welcome to us, if we did
varieties of Rods, and I ſhall ſay, It is good for not know it good ; and if we could be
me that I was afflicted.
per*
ſwaded that Sickneſs were good, or better for
My Friend, my Wife, my Child is dead, ſay us, why ſhould not that be equally welcome?
rather they are departed; I can ſcarce allow It was a good Speech of that Hermit, who
when
Ceraulæ.
19
C 2
18
Chriſtian Moderation.
LIB. I.

Zech. 12. 10.
83.
when he heard a Man praying vehemently for Proftrations, Ejulations, when I have offen-
the removal of his Diſeaſe, faid, Fili, rem tibi ded my God, and let me be let looſe to my
neceſſariam abjicere audes? Alas, Son, you go about free Sorrow : Let me be in bitter-
to be rid of a neceſſary Commodity. The Chriſtian neſs as Zechariah expreſſes it) as one
Heart knows it is in the Hands of him who that is in bitterness for his only son.
could as eaſily avert Evil, as ſend it, and whoſe Not, but that it is poſſible to drink too deep
Love is no leſs than his Power; and therefore of this bitter Cup ; We have known thoſe who
reſolves, he could not fuffer, if not for the bet- have pined themſelves away in a continual hea-
ter. The Parent is indulgent to his Child ; vineſs, refuſing all poſſible means of Comfort,
were his Love well improved, if he would not out of a ſenſe of their Sins, whoſe whole Life
ſuffer his Son to be ler Blood in a Pleuriſie hath been like a gloomy Winters-day, all over-
whilſt the Phyſician knows he dies if he bleed caſt with Clouds, without the leaſt glimps of a
not ? An ignorant Peaſant hath Sun-fhine ; we have ſeen them that have thus
Aug, in Pfal. digg'd up a lump of precious Ore; lived and dyed diſconſolate, raving, deſpair-
do not we ſmile at him, if he be ing: Experience makes this ſo true, that we
Porcularia pa. unwilling the Finer ſhould put it may well conclude, that even the beſt Spiritu-
events meer om into the Fire ? The Preſs is prepa- al Sorrow muſt be moderated, the worſt hun-
vinum, &c. red for the Grapes and Olives, and ned: Every Sorrow for Sin is not good; there
(as Auſtin well) neither of them is a Sorrow that looks at the Puniſhment through
will yield their comfortable and wholſome Juice the Sin, not regarding the Offence, but the
without an hard ſtraining. Would not that ſmart of Evil; this would not care for the frown
fond Manichee make himſelf ridiculous, that of God, if he would not ſtrike, as that which
ſhould forbid to gather, much more to wring indeed fears not God, but Hell; as that which
them. Shortly then, am I viſited with Sick- apprehends only Laſhes and Torments : This is
neſs? It is not for me (like a Man that is over- incident even to Devils, and damned Souls, all
loaded with too heavy a Burden) to make ill which cannot but naturally abhor Pain and
Faces ; but to ſtir up my Chriſtian Reſolution, Torture : What Malefa&or was ever in the
and to poffefs my Soul in Patience, as well World, that was not troubled to think of his
knowing, that the Veſſel that would be fit for Execution? There is a Sorrow that looks not at
Gods Service, muſt be hammered with many, the Puniſhment, but the Sin ; regarding not ſo
Strokes; the Corn for Gods Table, muſt paſs much the deſerved Smart, as the Offence; that
under the Sickle, the Flail, the Mill; the is more troubled with a Fathers frown, than
$pices for Gods Perfume, muſt be bruiſed and with the Whip in a Strangers Hand, with the
beaten.
deſertions of God, than with the fear of an
In Sum, worldly Croſſes cannot affect us Hell: Under this Sorrow, and ſometimes per-
with too deep Sorrow, if we have the grace haps under the mixture of boch, doth God fuf-
and leiſure to turn them round, and view them fer his deareſt Ones to dwell for a time, num-
on all ſides; for if we find their Face four bring all their Tears and Sighs, recording all
and griſly, their Back is comely their knocks on their Breafts, and ſtrokes on
and beautiful. No chaſtning for the their Thighs, and ſhakings of their Heads, and
preſent ſeemeth to be joyous, but grie- taking pleaſure to view their profitable, and at
vous ; nevertheleſs, afterward it yieldeth the peacea- laſt happy Self-conflicts.
ble fruit of righteouſneſs unto them which are exerci It is ſaid of Anthony the holy Hermite, that
ſed thereby : wherefore lift up the hands which hang having been once in his Defart beaten and buf-
down, and the feeble knees.
fered by Devils, he cryed out to his Saviour,
O bone Jefu ubi eras? O good Jefu, where wert thou
SECT. XIII.
blandloi 1 whilſt I was thus handled? and received Anſwer,
Juxta te ſed expectavi certamen tuum : I was by thee,
Of Spiritual Sorrow, and the Moderation but ſtayed to ſee how thou wouldft be-
no bave thy ſelf in the combat. Surely fo Exod.
3: 7.
doth our good God to all his; he Bism
TOT ſo rife, but more painful is the Spi- paffeth a( videndo vidi) upon all their com bas 11
ritual Sorrow, whether for the ſenſe of Sorrows, and will at laſt give an hap- Cor. 10.13.
Sins, or the want of Grace. This is that which py iſſue with the temptation: In the
the Apoſtle ftiles (adrzuv xil geòr) a mean time it cannot but concern us, to temper
2 Cor. 7.10. godly Sorrow, working Repen- this mixed Sorrow of ours with a meet Mode-
tance to Salvation, not to be re- ration: Hear this then thou drooping Soul, thou
pented of; the Tears whereof the Almighty art diſmayed with the hainouſneſs of thy Sins,
puts up in his Bottle, and keeps them for most and the ſenſe of Gods Anger for them ; doft
precious. It is feldom when this Grief ex- thou know with whom thou haft to do haft
ceeds; too many are ſo afraid of enough, that thou heard him proclaim his own vilutow
they are willing to learn of their Confeſſors, Style? The Lord, the Lord, merciful Exod.34.647.
that a meer velleity of Sorrow is and gracious, long-ſuffering, and abun-land
ſufficient to true Repentance. But dant in goodneſs and truih, keeping mercy for thou-
give me not an Attrition, but a Con- Sands, forgiving iniquities and tranſgreſſions, and
trition of Heart; give me a droop- fins; and canſt thou diſtruſt that infinite Good-
ing Head, red Eyes, blubbered Cheeks, a ma- nefs? Lo, if there were no mercy in Heaven,
cerated Body met with a penſive Soul ; give thou couldft not be otherwiſe affected: Look
me Sackcloth and Alhes, Faſtings, Watchings, up and ſee that glorious Light that ſhines a-
bout
Heb, 12. II.
tlšereof.
NO
Bonal
Fr. à Vi&t.
Releet.

LIB. I.
Chriſtian Moderation.
19
Pfal. 108.4.
9, 11, 16.
Pfal. 130.7.
bout thee, With the Lord there is art an hainous Sinner : wherefore came thy
mercy, and with him is plenteous re- Saviour ? wherefore ſuffered he? if thy sin re-
demption. And is there plenteous Redemption main, wherefore ſerves his Blood ? If thy Debt
for all, and none for thee? Becauſe thou haſt be ſtill called for, wherefore was thine Obli-
wronged God in his Juſtice, wilt thou more gation cancelled? If thou be fill Captive to
wrong him in his Mercy and becauſe thou Sin and Death, wherefore was that dear Ran-
haft wronged him in both, wilt thou wrong ſom pay’d? why did he ſtretch forth his bleſ-
thy ſelf in him. Know thou weak Man, red Hands upon the Croſs
, but to receive thee?
in what Hands thou art: He that why did he bow down his Head, but to invite
Pfal. 36. 5. ſaid, Thy mercy O Lord is in the bea- thee? why was his precious Side opened, but
vens, and thy faithfulneſs reacheth un- that he might take thee into his Heart? Thou
to the Clouds, ſaid alſo, Thy mercy is great above deſpiſeft him, if thou truſteft him not; Judas
the heavens, and thy truth reacheth unto the clouds. and thou ſhalé fin more in deſpairing, than in
It is a fure Comfort to thee, that he cannot betraying him. Oh then, gather Heart to thy
fail in his Faithfulneſs and Truth; thou art up-ſelf, from the Merits, from the Mercies of thine
on Earth, and theſe reach above thee, to the All-ſufficient Redeemer, againſt all thy Sinful-
Clouds; but if thy Sins could be ſo great and neſs: For, who is it that ſhall be once thy
high, as to overlook the Clouds, yet his Mercy Judge ? before what Tribunal ſhalt thou appear,
is beyond them, for it reacheth unto Heaven; to receive thy Sentence? Is it not thy Saviour
and if they could in an helliſh Preſumption that fits there? He that dyed for thee, that he
reach ſo high as Heaven, yet his Mercy is great might reſcue thee from Death; ſhall he, can
above the Heavens; higher than this they can. he doom thee to that Death from which he
not. If now thy hainous Sins could ſink thee came to ſave thee? Comfort thy ſelf then with
to the bottom of Hell, yet that mercy which theſe words, and if thou wouldſt keep thy Soul
is above the Heavens, can fetch thee up again: in an equal Temper, as thou haſt two Eyes, fix
Thou art a grievous Sinner; we know one that the one of them upon Gods Juſtice, to keep
ſaid he was the chief of Sinners, who is now thee low and humble, and to quit thee from
one of the prime Saints in Heaven. Look up. Preſumption : Fix the other upon his Tranſcen-
on thoſe whom thou muſt confeſs worſe than dent Mercy, to keep thee from the depth of
thy ſelf; caſt back thine Eyes but Sorrow and Deſperation.
2 King. 21,
upon Manaſſeh, the lewd Son of
3, 4,5,6,7,
Hotels
up Altars to Baal, worſhipping aid Boss SECT. XIV.
an holy Parent ; See him rearing vad siger al Muara
the Hoft of Heaven, building Altars for his new
Gods in the very Courts of the Houſe of Ch
the Lord, caufing his Sons to paſs through of the Moderation of the Paſſion of Fear.
Spirits, feducing Gods People the more than Soonyol Evil future ; a Pallion fo fiaive,
Orrow is for ; Fear is
Féruſalem with innocent Blood; ſay if thy that even the expectation of a doubtful Mil-
Sin can be thus crimſon; yet, behold this Man chief that may come, is more grievous to us
a no leſs famous example of Mercy ſometimes, than the ſenſe of that
Pfal. 77.7,8, than Wickedneſs; And what? Is Miſchief when it is come. That
the band of God ſhortned that he can- which Torquemade reports of a Spa- Anth. Tor-
not now fave? Or, bath the Lord caft nifh Lord in his knowledge, I could quemade 3:
off for ever? and will be be favourable no more? 'ís fecond with Examples at Home, of burnee. Sim.
his mercy clean gone for ever? bath God forgotten to ſome who have been thought o-
be gracious ? hath be in anger Shut up his tender mer- therwiſe Valiant ; yet, if they had rab.
cies? O Man, fay juſtly on, This is mine In been but locked up in a Chamber,
firmity ; thine Infirmity ſure enough; and take would either break the Doors, or offer to leap
heed, if thou perſiſt to diftruft, that it be not out of the Windows; yet not knowing of any
worfe: Theſe Miſprifions of God are dange-danger imminent : and if in an imaginary or
rous ; the honour of his Mercy is juſtly dear poflible Evil, fear have theſe Effects, what we
to him ; no marvel if he cannot endure it to ſhall expect from it in thoſe which are Real and
vhod I lot be queſtioned; when the Tempta- Certain ? it is marvellous, and ſcarce credible,
ovog tion is blown over, hear what the which both Hiſtories and Eyes can witneſs in
Pfal. 103. 8, ſame Tongue ſays, The Lord is mer- this kind; fames Oforius, a young Gentleman
ciful and gracious, flow-to anger, and of Spain, born of a Noble Family, one of the
5767
plenteous in mercy. He will not always Courtiers of Charles the Fifth, being upon occa-
chide, neither will be keep bis anger for ever: He fion of a wicked deſign of Luft to an Honou-
bath not dealt with us after our ſins, nor rewarded table Lady, impriſoned, with an intent of his
us, after our iniquities : for as the heaven is high Execution the next Day, was ſuddenly fo
above the eartb, fo great is his mercy towards them changed with the fear of the arreſt of Death,
that fear him. On then, lay hold on the large that in the Morning when he was brought forth,
and unlimited mercy of thy God, and thou art none of the Beholders knew him; his Hair was
ſafe: What cares the Debtor for the length of turned ſo white, as if he had been fourfcore
a Bill that is croſſed ? What cares the condem- years old : Upon fight whereof the Emperor
ned Perſon for the Sentence of Death, whilſt pardoned him, as having been enough pun.
he hath his Pardon fealed in his Boſom? Thou iſhed with the fear of that which he ſhould
have
9, 10, II.
hift. memo-
9, 10, II.

20
Chriſtian Moderation.
L 1 B. I.
rac.
Vultum corru
Citat. à Si-
mone Gou-
Levin. Lem- have ſuffered. Levinus Lemnius, a that which St. Luke records of him, Luke... 51.
nius de Mi- late Philoſopher in whom my that when he was to go up (his
younger Age took much delight) laft) to Jeruſalem where he muſt die, (stheits
recounts the Story, and Diſcourſes probably up- Tebow Tov) he ſtedfaſtly let his face to that fatal
on the natural Reaſons of this Alteration. The Journey: The Word implyes a Reſolution of
like report is made by Julius Scaliger of a Kinf courage againſt ſome evil to be grow
man of Franciſcus Gonzaga, in his time impri. conflicted with. Maldonate would
ſoned upon ſuſpicion of Treaſon, who with have the Metaphor fetcht from
gantes obfir-
the fear of Torture and Death was in one the Cuſtom of Bulls, who when mant. Mald.
Nights ſpace thus changed. And they muſt fight are wont to fetch up in loc.
Cælius Rodiginus tells us of a Faul a kind of ſprightly terror into their
coner, who climbing up to a rocky Countenance ; at left, it imports a firm Pura
lart. Hiſtorie
Memorab.
hill for an Hawks neſt, was with puſe of an undaunted Spirit to grapple with
the breaking of a Rope (where- ſome fore-expected Evil : thus muft we learn
with he was raiſed) ſo affrighted, that inſtantly to do againſt our laſt Enemy.
his Hair turned. What need we more inftances? Tell me then, thou weak Man, thou feareſt
My ſelf have ſeen one, to whom the ſame Ac- Death, will it not come if thou fear it not?
cident was ſaid to have befaln, though now the will it come the later for thy Fear? Is not thy
colour were (upon the fall of that weak fleece) Life thus made miſerable before it come?
altered. What ſpeak we of this ? Death it ſelf Is not this the Condition upon which thou re-
hath followed ſometimes upon this very fear of ceivedſt Life, to part with it when it ſhould be
Death; ſo as ſome have died left they ſhould die called for art thou diſcontent at thy being ?
Montague gives us an Inſtance of a Gentleman, doft thou murmur that thou art a Man, becauſe
at the sign of St. Paul, who fell down fark therein thou art mortal? doth any thing befall
dead in the breach, without any touch of ſtroke, thee different from the beſt, and all of thy
fave what his own Heart gave him ; Yea, how kind ? look back upon all that have been be-
have we known ſome that have died out of the fore thee, where are thoſe innumerable num-
fear of that whereof they might have died,bers of Men which peopled the Earth but in
and yet have eſcaped ? A Paſſenger rideth by the laſt Century of Years? ſee whether the
night over the narrow plank of an high and great Monarchs of the World ſpeed any other-
broken Bridge, and in the morning dies to wiſe ; and couldſt thou expect leſs, upon the
ſee the Horror of that fall he might have had. many and ſenſible Warnings of thy Mortality ?
There is no evil, whether true or fancied, but what Language have thy Sickneſſes and De-
may be the Subject of Fear: There cayes of Nature ſpoken to thee, but this (of
may be a Piſander ſo timorous, a true Harbingers) Death is coming? And
that he is afraid to ſee his own how well fouldſt thou be pleaſed with his
Florilegus Breath : And our Florilegus tells us approach ? Say that thou were fentenced to
An. 1589. of a Lewes, King of France, fo live ſome hundreds of Years, with thine In-
elev afraid of the Sea, that he ſaid it firmities to boot, what a Burthen wouldft thou
was more than an humane matter to croſs be to thy felf? How more difcontented wouldft
the Water; and durft not paſs betwixt Dover thou be that thou mightſt not die? Why art
and Whitſands, till he had implored the Aid thou not as well diſpleaſed that thou muſt be
of St. Thomas of Caterbury. But all theſe Fears Old? And when wouldſt thou part that thou
have a Relation to that utmoſt of all Terribles; mightſt avoid it? Thou feareſt Death; how
and if other Evils, as Diſpleaſure, Shame, Pain, many Heathens have undergone it with Cou-
Danger, Sickneſs, be the uſual Subjects of Fear rage? Shall I ſee a bold Roman ſpurring his
alſo, yet Death is the King of Fear. Horſe to leap down into a dreadful Gulf, for
I am of the Mind of Lucretius there- the Benefit of thoſe from whom he cannot re-
Imprimis ti-
fore, although to a better Purpoſe, ceive Thanks ? Shall I ſee a Cleombrotus caſting
mor eft Ache- that if a Man would ſee better days, himſelf reſolutely from the Rock, to enjoy that
dus, Fenditus he muſt free his Heart from that ſeparate Life of the Soul which Plato diſcourſed
humanam qui flaviſh fear of Death, wherewith it of? Shall I hear a Canius (of whom Seneca
-vitam turbat is commonly moleſted. In what a ſpeaks) jeering his Tyrant and his Death to-
miſerable ſervitude are thoſe Men,gether, and more regarding the Victory of his
mortem berret, whereof Eraſmus ſpeaketh to his Game than the Loſs of his Life ? Shall I hear
ut ad thuris Grunnius , who ſo abhorr the of ſome Indian Wives, that affect and glory to
odorem efferenu thought of Death, that they can-caſt themſelves into the Fire with the Carcaſſes
tur, quòd in
funeribus folet
not abide the ſmell of Frankinſenſe, of their dead Husbands ? Shall I ſee Turks
becauſe it is wont to be uſed at filling up Ditches with their wilfully-flaughtered
Eraſm. Epiſt. Funerals? They who are ready to Bodies, for the Fruition of their brutiſh Para-
ſwoun at the fight of a Coffin ; and diſe, and ſhall I be cowardly, where Pagans are
(if they could otherwiſe chooſe) valiant ?
could be content not to lie in a Sheet, be Yea, how many have I known that have
cauſe it recals the Thought of that wherein eagerly fought for Death, and cannot find it?
they ſhall be once wrapped ? It concerns a how many, who upon frivolous Occaſions, by
wife Man to obdure himſelf againſt theſe weak felf-diſpatches have caſt away that Life which
Fears, and to reſolve to meer Death boldly, they could not otherwiſe be rid of? What
in the Teeth : Nothing is more remarkable conceit ſoever I have of the price of Life,
in all the Paſſages of our bleſled Saviour, than their undervaluation of ic hath been ſuch, that
Buod
they
Suid.
Justo
Lucret.
ab imo.
accendi.
Grunnio.

LIB. I.
Chriſtian Moderarion.
21
broto
they have parted with it for nothing; they for thee, and wilt thou ſhrink at an ordinary
have run to meet that Death which I flie from draught from his hand? And why did he
as formidable and ugly? in Isvazo to , yield to Death, but to overcome him? Why
Thou feareſt Death; look upon the Examples was Death ſuffered to ſeize upon chat Lord of
of thoſe holy Men who have tendered them- Life, but that by dying he might pull out
ſelves to the painfulleſt Martyrdom; ſee ig- the Sting of Death? The ſting of
natius refolving to challenge the Lions, fee death is fin; So then, Death hath 1 Cor.15,56.
the tender Virgins daring the worſt cruelty of loft his Sting, now thou mayttosda
Tyrants, and embracing Death in his worſt carry it in thy Boſom; it may cool thee, it
forms; ſee filly Mothers, in an Ambition of a cannot hurt chee. Temper then thy Fear with
Crown of Life, running with their Children theſe Thoughts; and that thou mayft not be
in their Arms, to overtake Death; ſee thoſe too much troubled with the fight of Death,
reſolute Saints that might have been loofed acquaint thy ſelf with him before-hand; preſent
from their Wheels
and Racks with
proffers of Life him to thy Thoughts, entertain him in thy
and Honour, and ſcorned the Exchange : Do holy and reſolute Diſcourſes. It was good
I profeſs their Faith, do I look for their Glory, Counſel that Bernard gave to his Novice, that
and ſhall I partake nothing of their Courage ? he fhould put himſelf (for his Meditations)
Thou art afraid of Death ; what a Slaughter into the place where the dead Bodies were
doft thou make every hour of all other Creatures? wont to be waſht, and to ſettle himſelf upon
What Meal paffeth thee wherein ſome of them the Bier whereon they were wont to be carried
do not bleed for thee? yea, not for need, not forth : So feeling and frequent Remembrances
for uſe, but for Sport, for pleaſure, doft chou could not but make Death familiar ; and who
kill them daily, without pity, without ſcruple : can ſtartle at the Sight of familiar Acquain-
Alas, we made them not, they are our Fellows ; tance? at a Stranger we doe; eſpecially if
he that made us made them too : How much are he come upon us on a fudden; but if he be
we lefs to God, than they are to us? Do we a daily and intimate Gueſt, he is at all hours
ſee ſo many thouſands of them then die for welcome without our diſmay or trouble.
us, and shall we think mucha to return our: liviT ai
Life to our Creator id niob 29-10
of a ditos ECT. XV.
si Thou art afraid of Death : Thou miſtakeſtwood I will not
a big
him; thou thinkeſt him an Enemy, he is a be
Friend ; If his Viſage be fower and hard, he of the Moderation of the Paſſion of Anger.
is no other than the grim Portéroof Paradiſe, I sai al ISLA bas
which hall let thee into glory : Like unto
Pieters good Angel, the may ſmite thee on the Fall the Paffions that are incident to a
Man there is none ſo impetuous, or that
fide, but he ſhall lead thee out of thy Priſon, produceth fo terrible effects as Anger ; for be-
through the Iron Gates into the City of God. fides that intrinfecal miſchief which it works
Were there an abſolute Perition in our diſlo- upon a Mans own heart, in regard whereof
lution, we could not fear it too much; now Hugo ſaid well, Pride robs me of God, Envy,
that it doth but part us a while for our Ad- of my Neighbour, Anger of my Self) what
vantage, what do we fear but our Gain ? bloody Tragedies doth this Paſſion act every
The Stalk and Ear ariſes from the Grain, but day in the World, making the whole Earth
it muft rot firſt: Oh our fooliſhneſs, if we be nothing but either an Amphitheater for
unwilling that one Grain ſhould putrifie for Fights, or a Shambles for ſlaughter ? So much
the increaſe of an hundred !
the more need is there of an effectual Modera-
Thou art afraid of Death: Haſt thou well tion of fo turbulent an Affection. Our School
conſidered from how many Evils it acquits thee? hath wont to diſtinguiſh it; there is a Zealous
All the Tumults of State, all the bloody Cruelties Anger, and there is a Vicious :
of War, all the Vexations of unquiet Neigh. The great Doctor of the Gentiles, lum, ira per
bours, all ſecret Diſcontentments of Mind, all when he ſays, Be angry, and ſin not, vitium.
the tormenting Pains of Body are hereby eaſed thews there may be a ſin-leſs An- Eph. 4. 26.
at once; thou ſhalt no more complain of ger : He that knew no Sin was
racking Convulſions, of thy wringing Collicks, not free from this Paſſion, when he whiped
of the dreadful Quarry, that is within thy the Money-changers (twice out of the Temple:
Reins and Bladder, of thy belking Gouts, of Surely, if we be not thus angry, we ſhall fin.
thy ſcalding Fevers, of thy galling Ulcers, of If a Man can be ſo cool, as without any in-
the threats of thine Impoftumes, the ſtoppings ward commotion to ſuffer Gods Honour to be
of thy Strangury, the giddineſs of thy Vertigo, trod in the Duſt, he ſhall find God jaſtly
or any other of thoſe killing Diſeaſes where-angry with him for his want of anger. I know
with thy Life was wont to be infeſted: Here not whether it were a Praiſe
is a full Superſedeas for them all; what reaſon that was given to Theodofius, that Socrat
. 1. 4.
haft thou to be afraid of eaſed but : 10 never any Man ſaw him angry ;
Laſtly, thou feareſt Death; Is it not that fo as it may fall, an Immunity from
thy Saviour under-went for thee? did thy Anger can be no other than a dull Stupidity.
bleſſed Redeemer drink of this Cup, and art Moſes was a meek Man as any upon Earth,
thou unwilling to pledge him? His was a yet was he not angry when he ſmote the
bitter one in reſpect of thine ; for it was beſides Egyptian? Was he not angry, when upon the
ſpiced with the Wrath of his father due to fight of Iſraels Idolatry he threw down and brake
our Sins; yet he drank it up to the very dreggs the Tables of God which he had in his Hand.
1A
There
Ira
C. 22.

22
Chriſtian Moderation.
Lib. I.
Etxeñ.
ที่ :
There is ſo little need of quenching this Baker and Butler, for no other cauſe, but for
holy Fire, that there is more need of a Bel that there was a Fly in his Cup, and a little
lows to blow it up, that it might flame up grain of Gravel in his Bread. It is
to that perfect height of the Pfal- our Saviours word upon the Mount.
Pfal.119.139. mift, My Zeal bath conſumed me, be- He that is angry with his brother with Mat. $. 22.
cauſe mine enemies bave forgotten thy out a cauſe, ſhall be in danger of the
words: Oh the truly heavenly Fire that burnt Judgment : The well - governed).
in that ſacred Boſom! he doth not ſay my Zeal Heart muſt be like a ſtrong Oak, which is not
hath warmed me, but hath conſumed me; as if moved but with a bluftering Wind; not like an
it were his higheft Perfection to be thus facrifi- Aſpen Leaf, that Shakes with the leaſt ſtirring
fed and burnt to Aſhes : Neither doth he ſay, of the Air. Now, even where the Cauſe is juff,
becauſe my Friends have forgotten thy words, yet the Quantity may offend : And the Quanti-
but, Becauſe my Enemies : Every Man can be ty ſhall offend, if it be either too
troubled with a Friends Miſcarriage, but to be long, or too vehement. Thoſe lea- Plumbems iras
ſo deeply affected for an Enemy, muſt needs be den Angers, can never be but fin- gerunt. bis
tranſcendently Gracious. It is the vicious An- ful, which lie heavy, and go flow- Pfal.120.3,4.
ger we muft oppoſe in our felves : In it felf, ly away. What ſhall be done to thee,
that Paffion is neither Good nor Evil ; it is ei- tbou falſe tongue? ſaith the Pfalmift: even ſharp
ther, as it is uſed : Like as we are wont to ſay arrows of juniper : And why of Juniper? St. Fe-
of the Planet Mercury, that the Influences are rom tells us, that of all Wood that keeps Fire
either Good or Evil, according to his con- the longeſt ; infomuch that the Coals raked up
jundion with Stars of either Operation. Our in Alhes, will (as he faith) hold Fire for a whole
Anger then proves vicious, when it offends ei- year: Thoſe therefore which were formerly
ther in the Caufe, or the Quantity; when the turned (carbones deſolatorii) are now tranſlated
Cauſe is unjuft, or the Quantity exceſſive : juftly Coals of Juniper. It muft be only a lying,
The Cauſe is unjuſt, when we are angry with falſe, flanderous Tongue, that is a fit Subject
a Man for a Thing that is good, for an indiffe- for Coals of Juniper, even the ſame that is no
rent Thing, for a Thing that is Trivial : Cain lefs fit for the fire of Hell : What ſhould theſe
is angry, becauſe his Brothers Sacrifice is ac- Juniper-fires do in Chriſtian Hearts againſt of-
cepted; Pharaoh was angry with Iſrael, becauſe fending Brethren? I find in Suidas, certain
they would be Devout, and go ſerve God in Fiſhes that are called (iy respoiwono) which carry
the Wilderneſs. When the Man of God re- their choler in their Heads : Such ſhould Chri-
proves Feroboam and his Altar, he in a rage ftians be, not letting it ſettle in their Hearts,
ftretches forth his Hand for a Revenge. Jehoi- but venting it at their Tongues. The charge
se akim, when he hears forne Lines of of the Apoſtle is, that we ſhould not let the Sun go
Jer. 36.23. Jeremiahs Scroll, cuts it with a Pen- down upon our anger ; much leſs may we let it
knife, and cafts it into the Fire in riſe again : Nightly Anger, is like the Serene
a fury; and Abab profeffes to hate Michaiah, in other Countries, unwholſom, if not deadly;
becauſe he never propheſied good to him; whilft but to Year and Day our wrath is more than
he ſhould have hated himſelf, that would not brutiſh, and partakes too much of him that is
deſerve any News but Evil : So that Tyrant a Manſlayer from the Beginning.
Cambyſes, becauſe Praxafpes reproved him for his And as our Anger may not be too long, ſo
Drunkenneſs, ſhoots his Son to the not too intenſe and vehement whilft it laſts :
Heart, and ſays, See what a fted. It is not for a Chriſtians Wrath to be like the
Serteca. dy Hand I have when I am Drunk. Dog-ſtar, which when it riſes, ſcorches the
This we feel every Day ; Let a Earth, and burns up the Fruits; or like a Co-
Man never fo difcreetly reprove a Swearer, or met, that ftill portends War and Death: but
Drunkard, or unclean Perſon, or any other en- rather like unto one of thoſe gliding Stars that
ormous Sinner, he ſtraight flies out into a ra- we ſee in a Winters Night, which, as it is,
ging Anger, and verifies the old blazes not long, and hurts nothing, fo ends in
Gal. 4.16.
Word, Veritas odium: Am I become a cool, and not unwholſom moifture. Our An-
your enemy, becauſe I told you the truth?\ger therefore muft be tempered with Mercy and
ſaith St. Paul to the Galatians : It may be poffi- Charity, otherwiſe it is like to a Fire under an
ble (which wiſe Solomon obferves) that he who empty Kettle, which burns the
rebukes a man, afterwards may find more favour Vefſel to no purpoſe: Such wrath is Prov. 27. 4.
than be that flattereth: but in the mean time cruel, ſuch anger outragious. Now, bigo
whilſt the Blood is up, that Anger which a for the moderation of this dangerous Paſſion,
Man ſhould turn inward upon himſelf for his it is not for me to preſcribe Athenodorus his Al-
Sin, he ſpends outwardly upon his Reprover. phabet; that Remedy is ſo poor, that the very
To be angry for Good is devilish; to be angry Preſcription is enough to move Anger; rather
for that which is neither good' nor evil, or let me commend that of Bernards Confiderati-
that which is flight and frivolous, is idle and on; and that not ſo much when we are once
abſurd : For whereas Anger is a kindling of the provoked (for that is too late, and the aſſaults
blood about the Heart, how unfit is it that it of this paſſion are too ſudden;) but as wiſe
ſhould be ſet on fire with every Straw? And Princes are wont in the midſt of Peace to pro-
wherefore ſerves our Reaſon, if not to diſcern vide for War, ſo muft we in the calmeft ftate of
of thofe Objects, wherewith it is, or is not, our Minds, prepare againſt this inward Turbu-
meet for us to be affected? Thus the Jewiſh Do- lency.
ctors tell us, that Pharaob was angry with his
Art
Herod.

Lib. I.
23
Chriſtian Moderation.
j
Ecclef. 7.9.
Art thou therefore ſubject to Choler? Look he received no other Anſwer but this, I am not
upon that Paffion with ſober Eyes; fee whether Angry, but I doubt whether I ſhould not be so : Or
it be any other but a ſhort fit of Madneſs: to lee a Pififtratus not more troubled with rail-
Look upon the Perſon of a Man thus tranſport- ing words of an Adverſary, than if an hood-
ed, ſee his Eyes red, glaring, ſparkling; his winkt Man had reeled upon him heedleſly in
Cheeks now pale as Aſhes, then fiery and ſwoln his way: Or to hear a Socrates profeſs himſelf
up as with a Poyſon; his Head and Hands (ha- no more affe&ed with the Scolding of his Xan-
king, his Lips quivering, his Mouth foming, tippe, then with the creaking of a Cart-wheel
his Tongue doubling, his Feet unconſtantly and when he was uncivilly waſhed from her
ſhifting, and the whole Man (which Hippocra- Chamber, to fay only, After ſuch Thunder, I lookt
tes notes as the effect of a moſt deſperate Dif- for Rain: or to hear a Cato ſay, the he could
eaſe) become utterly unlike himſelf : See in a- and did pardon all Offenders but himſelf: and
nother how well this form doth become thy when Lentulus ſpit in his Face, to hear no e-
felf; Look upon thy ſelf, be ſenſible of thine other Language fall from him, then, I will now
own Diſtemper, thou ſhalt find Anger juftly ſay thoſe Men are deceived that deny Lentulus to
bave à :
(it is Auſtins Compariſon) like to Vinegar, which one called him Afs, to ſay only, he ſhould be
diſcolours the Veſſel it ſtands in; thou ſhalt find then fit to carry Zenoes Budget : or to ſee a Cra-
thou canſt not take up a Coal to throw at ano- tes, when Nicodromus ftruck him with his Fiſt,
ther, but thou ſhalt burn thy own Fingers ; only to put a board before his Forehead with a
thou Shalt find that while thou ſtingeſt others, jeering Inſcription. It were eaſy to weary a
thou ſhalt make a Drone of thy Reader with Inſtances of this kind: And ſhall
felf; and that of Solomon ſhall be meer Pagans, that were without God in the
verified of thee
, Anger refleth in all a Chriſtian, who profeffeth a more divine
the bofom of fools. 101W umorit?
Look to the effeats of it, thou ſhalt find Philofophy, and whoſe firſt Leſſon is to deny
-Domit utterly diſables thee from Good; himſelf, and to mortify all evil and corrupt Af-
Jam. I. 20. The wrath of man doth not work the fections, give the Reins to the wild and unru-
1933 righteouſneſs of God, as St. James : ly eruptions of his Rage? How fhall theſe
03 2750 H Thou ſhalt find it expoſes thee to Heathens in profeſſion, juſtly condemn us pro-
Prov. 25. 8.
all Miſchief; for be that bath no rule feſſed Chriſtians, who are in practice Hea-
over his own Spirit, is like a City that theniſh ?
is broken down, and without walls, faith Solomon. Laſtly, Look but upon the Terms wherein
What Enemy may not ruſh into ſuch a City at thou ſtandeſt with God; how grievouſly doft
pleaſure ? Juſt ſuch Advantage doth thine An- thou provoke him every day to his Face? One
ger give to thy ſpiritual Enemy; of thy Offences againſt that infinite Majeſty, is
and therefore St. Paul when he more than thou canſt be capable to receive from
Eph. 5. 26. charges us not to ſuffer the Sun to go all thine Enemies upon Earth : Yet, how fi-
down upon our anger, adds, Give no lently doth he paſs over all thy hainous Af-
place to the Devil; as if this continuing Paſſion fronts, and bids his Sun to ſhine, and his Rain
did open the Gates of the Heart for Satans en- to fall as well upon thy Ground, as the holieſt
trance and free poffeffion.
Owners? How gracioully doth he ſtill invite
6. Thou ſhalt find this the great Make- bate of the thee to Repentance? how ſweetly doth he la-
World, the beginner of all Quar- bour to win thee with new Mercies? and doft
Pr. 30. 33
rels; For as the churning of the milk thou call thy ſelf the Son of that Father whom
bringeth forth butter, and the wringing thou wilt not imitate ? Doſt thou pray daily to
of the noſe bringeth forth blood, ſo the forcing of him to forgive thee, as thou forgiveſt others,
wrath bringeth forth ſtrife, faith wiſe Solomon. whilſt thou reſolveft to forgive none whom
Wrath then brings forth Quarrels, and Quar- thou canſt plague with Revenge? Look upon
rels Blood-lhed, Manſlaughter, Murders: What thy dear Redeemer, and hear him, whilft' his
is it that hath ſo drowned Chriſtendom in Blood, cruel Executioners were racking out his Hands
but the Anger of diſcordant Princes? What but and Feet, and nailing them to the Tree of
this is guilty of ſo many brutiſh Duels, ſo many Shame and Curſe, crying, Father forgive them,
bloody Maſſacres? And where thine Anger for they know not what they do ; and canſt thou
ſhall ſtay when it is once broke looſe, it is give thy ſelf out for a Diſciple to this Saviour,
not in thy power to determine; I am ſure if for every offence of thy Brother, thou break
if it ſtays not the ſooner, it ends forth into raging Imprecations, railing Spee-
in a Curſe. Curſed be their anger, ches, furious A&ions? Lay all theſe ſeriouſly to
for it was fierce, and their wrath, thy Heart in the midſt of thy greateſt Tran-
for it was cruel.
quility, and have them ready before thine Eyes,
Look but upon the temper of well-governed for the next onſet of thy Paffion; and withal,
Heathens, and be aſhamed to hear an Archytas ply thy God with thy Prayers, that he who
fay to his Bayly, I had puniſht thee if I had not moulded thy Heart at firſt, would be pleaſed to
been Angry; or that Philoſopher ſay to Xenocrates, temper it aright ; to cool theſe finful Inflam-
whipthis Boy, for I am Angry : Or to ſee a greater 'mations by the power of his Grace, that fo he
Philoſopher than he, who when he had dif may make good in thee that hap-
courſed againſt Anger, and fhewed how unfit py word of the Pfalmift, Surely the PC. 76. 10.
the Paſſion is for a wiſe Man; one of his Au- wrath of man ſhall praiſe thee, the re-
ditors purpoſely Spit in his Face, from whom mainder of wrath shalt thou reſtrain. Amen.
d
Chriſtian
Gen.49.7.
24
LIB. I.
Chriſtian Moderation.
Second BOOK.
8.1.2018
that Opinion, which either ? is engaged to is no Love, where there is no Zeal; Non amat qui
THE
OF MODERATION in Matter of Judgment.
risolir 1541
SECT. I.
Of the danger of Immoderation in matter of Judgment, and of the Remedy in General.
S it would be an hard competition be- I ſuppoſe no human Wit or Induftry can give
twixt Intelle&ual Errors and Practi- any further addition thereto : Only. I ſhall
cal, whether are the more hainous ; touch ſuch general Symptoms, as are common-
ſo would it be no leſs difficult to de- ly incident unto theſe Controverſies of Religi-
termine, whether Moderation in matter of Judg, on; My main drift is to dwell upon the latter,
ment or of Practice be more neceſſary, and and to labour the reducing of Mens Hearts to
whether Neglect be more dangerous ; for ſure- a wiſe and Chriſtian Moderation concerning differen,
ly, if the want of Moderation in Practice do ces in Judgment.
moſt diſtract every Man in his own Particular,
the want of Moderation in Judgment diſtracts
VE SECT. II.
the whole world from it ſelf; whence it is, that starlson
5 V
we find ſo miſerable Diviſions all the Earth over,
but eſpecially fo woful Schiſms and Breaches in
Luke-warmneſs to be avoided in Religion.
the Chriſtian World; wherein we ſee one Na.
229
tion is another, and each AR be it from us to allow Luke-warm-
one Nation no leſs divided
nefs Diſpoſition
Lata eft it
it felf. For it cannot be, ſince e- which the Almighty profeffech ſo much to hate,
dici Solet dif- very Man hath a mind of his own that he could rather be content the Angel of
not leſs different from others than the Church of Laodicea ſhould be quite cold,
artifices , ficut
his Face, that all ſhould jump in than in ſuch a mambling of Profeſſion : And
inter Theolo-
gicos doctores.
the fame Opinion; neither can it indeed, what temper is ſo offenſive to the Sto-
Gar. de propoſ. ſtand with that natural Self-love mach as this mean? fit only for a Medicinal
ab Ep. hareti- wherewith every one is poffeffed, Potion (whoſe end is Ejection) not for Nou-
candis.
eaſily to forſake the Child of his riſhment; Thoſe whoſe Devotion is only faſhio-
own Brain, and to prefer another Mans con-nable, fhall in vain hope to be accepted; It is
ceit to his own; hereupon therefore it comes a true word of Saint Auſtin, There
to pafs, that whilſt each Man
or his Education hath feoffed him in, new Quar- Followers, that are led only by Ex- Adimant.
rels ariſe, and Controverſies are infinitely mul- ample and Form ? Such there are,
tiplied, to the great prejudice of Gods Truth, that yawn not out of any inward S. Por. prole-
and to the lamentable violation of Cauſe, but becauſe they ſee others som to the
diſpendio litis the Common Peace. Would to God gape before them; as they ſay in Gerard. her.
we could as well redreſs, as be- the Abaſſine Churches, if one Man p. 1558.
diocre eft lu-
wail this Miſery, wherewith Chri-Sneeze, all the reſt do, and muſt
crum. Amb.
de Offic. I.2.
ſtendom is univerſally infeſted ; follow. Men like unto Moſs, which takes ſtill
howſoever it ſhall not be utterly the property of the Bark it grows upon; if up-
thankleſs to endeavour it : The on the Oak, it cools and binds; if upon the
Remedy muſt go in the ſame pace with the Dif- Pine and Fir, it digeſts and ſoftens ; or like
eaſe; Whereas therefore there are two things unto the Herboliſts Dodder, which is no Sim-
which are guilty of this Miſchief, Error in Do- ple in it felf, but takes both his Name and
erin, and Diftemper in Affection; the former Temper from the Herb out of which it ariſes ;
I muſt leave to the conviction of thoſe Polemi- if out of Thyme, it is Epithymium ; if out of
cal Diſcourſes which have been ſo learnedly the Nettle, it is Epiurtica. That great Law-
written of the ſeveral points of Difference, as giver of old would have a puniſhment for Neu-

EU
ferentia inter
C. 13.
carere non mer
C. 21.
ters ;

L 1 B. I.
Chriſtian Moderation.
Suid, verbo
rish
ters; and well are they worthy, when the Di-held worthy bleeding for, we ſhould light as
viſion is main and effential ; ſuch Men are not worth pleading for. We cannot eaſily for-
meerly for themſelves, which have the truth of give that Wrong which our late Spalatenfis did
God in reſpect of Perſons, not ca- to our freſh-bleeding Martyrs, whom even be-
ring ſo much what is profeſſed, as fore his Revolt, he blamed of Laviſhnefs, as if
by whom. Suidas tells us of Mufo- they mighe well have ſpared that expence
Mufonius. nius ſo well reputed of, that no fur- of Blood; although we may well ſuppoſe he
ther queſtion was made of any redeemed his Errour, by dying for the fame
Man if it appeared he was' Muſonius his Friend: Truths for which they fryed alive, as pommoa
Too many affe&t no other worth in themſelves, he did. We know what Saint Bafil. Qui divinis
than a dependance upon others, holding it e anſwered to that great Man, who innutriti ſunt
nough, that they are the Clients of this famous would have perſwaded him to let eloquiis
, erine
Doétor, of that great Saint ; ſuch Men, like as fall his holy Quarrel; thoſe faith suid. ambasa
we have heard of fome Apothecaries, which he, that are trained up in the Scrip-
only by taking the vapour of fome Drug in the cures, will rather die than abate a Syllable of
ſtamping of it, have been wrought upon, hold Divine Truth. It is ſaid of Valentinian, that
it fufficient for them to have received in the when the rude Scythians made an Incurſion into
very Air, and empty Titles of Difciples, with the Territories of the Roman Empire, he ſo
out reſpect to the Grounds and Subſtance of the over-ſtrained his Lungse in calling upon his
Doctrine. 10 Boosidmo bevailed nwond | Troops, that he preſently died; lo vehement
To The Rule which the bleſſed Apoſtle gave muft we be when any main Thing is in quefti-
for our Settlement in ſome Cafes, is wont by a on; neither Voice nor Life muft be ſpared in
common Mifconftru&ion to be fo expreſſed, as the Cauſe of the Almighty. The lisukyom I
HA 9ghter if it gave way to a looſe indiffe- Glofs that is put upon the A&t of In- Bin. in ruite
Rom. 14. Son rency; The vulgar a reads it, Let nocent the Fourth in the Council of Innocentitola
éxasos év er levery one abound in his own Senſe, Lyons, who graced the Dignity of 2912
wangequgcisa. as leaving each Man to his own Cardinalſhip with a red Hat, is, that it was
liberty in thoſe things of middle done with an intention (as Martinus Polonus con-
Nature ; whereas his words in their Original ftrues it) to ſignifie they ſhould be ready to
Tun contrary, Let every one be fully perſwa-thed their Blood for Chriſt and his Goſpel,
ded in his own mind ; requiring a Plerophory might well fit levery Chriſtian, perhaps ſome-
of afſurance, and not allowing an unſettled what better than thofe delicate Meats of Prin-
heſitation in what we do : And if thus in mat-ces. Whom ſhould we imitate, but him whoſe
ters of the leaſt Importance, how much more Name we bear, who fulfilled that OT: 9111
in the great affairs of Religion? Here it holds of the Pfalmift his Type, The zeal Pfal.69.9.
do 3101 niswell (which is the charge of the of tbine houſe bath even eaten me up. Joh. 2. 17.
Gal. 4:18.0 Apoſtle) It is good to be zealouſly af-Tid es voit sommes to vrstow 318
For Buodii fected in a good thing always. Non bars noivo SECT. III.
odw
thing is more eaſy to obſerve, than that, as it isnih bra blorato con bio to dos
uſes to be with Stuffs) that in their firſt making Zeal required in the matters of GOD, but to
they are ſtrongly wrought, afterwards in pro-be tempered with Diſcretion and Charity.
ceſs of time they grow to be flight, both in
Stai listaB se 101no to
Matter and Work; ſo it falls out in Religious
WE.
Profeſſions : In the firft breaking out of Refor-1 V
WE muft be zealous, we muft not be furi-
ous: It is in matters of Religion, as
-mation, there appears much heat and forward with the tending of a Still; if we put in too
neſs, which in tine abates and coolech, ſo as much Fire, it burns; if too little, it works not;
the Profeffor grows to the temper of our Bald. a middle Temper muſt be kept, an hear there
In ons 39 min, Archbiſhop of Canterbury, whom muſt be, but a moderate one; we may not be
Girald. Camel Pope Urban of old greets in the in our Profeffion like a drowzy
brenſ. Itinerar. Atile of a fervent Monk, a warm Judge upon a Grecian Bench, who Suid, vu.
Thaumaturg.
Abbot, a lukewarm Biſhop, a key- is fain to bite upon Beans, to keep squótgavě
Melanet. poftil. cold Archbiſhop ; or like unto himſelf from Sleeping; neithermay
Theodor.l. 3.
de baptift. choſe Kites, of whom our Writers we be like that Grecian Player, who Concil. Eliber.
Chrifti. Mettet ſay, that in their firſt years they acted mad Ajax upon the Stage ; cap. 60.
am in poftrema dare prey upon greater Fowls, af- but we muſt be ſoberly fervent
, Miles q. prafin
mundietate. 1 terwards they ſeize upon leffer and diſcreetly adive : St. Pauls
magis mibi id Birds, and the third year fall upon Spirit was ftirred within him at A- Ægyptis cole-
felem, quam
errorem graf-
Saturum eſſe,
on Flies. Whence it is that Melanet- thens, to ſee the Idol-Altars amongft bant ut Deum,
quòd aut
hon could fore-gueſs, that the time thoſe Learned Philoſophers, and it interfecit; hinc
fine religiones, ſhould come, wherein Men ſhould breaks out of his Mouth in a grave tumultus ut
aut differant be tainted with this Error, that ei- Reproof: I do not ſee him put his 7000 militum
tantùm vocael ther Religion is a matter of no- Hand furiouſly to demoliſh them: Praſidiario,
spalat. *shot thing, or that the differences in and if a Juventius and Maximinian rum trucidati
part. 30. Tom Religions are meerly Verbal. Far in the heat of Zeal, ſhall rail on
fint. Melane.
Beds or be it from us, thus to degenerate wicked Julian at a Feaft, he juft- poft advent.
Poftil. Fer. 2.
from our holy Anceſtors whoſe zeal made them ly cafts their Death, not upon their
true Holocauſts to God, and ſent up their Souls Religion, but their Petulancy. It Sic.
in the ſmoak of that their acceptable Sacrifice was a well-made Decree in the Council of Elia
into Heaven, that thoſe Truths which they beris, that if any Man did take upon him to
d 2
break
nat. 6. 22.9
cap. 15.
diarius Rom.
nihil
ex Diodoro

26
Chriſtian Moderation .
Lib. I.
Truths and
Errors. om
break down the Idols of the Heathen, and were of our Compaſſion to their Miſcarriage; whälft
flain in the place, he ſhould not be reckoned in the mean time, we may well pray with the
amongſt the Martyrs. There muſt be then two Pſalmiſt, that God would not be merciful to
Moderators of our Zeal, Diſcretion and Charity; thoſe that offend of malicious wickedneſs.
7 without either, and both of which, it is no olbaltstorg ei jadw doua oli
ther than a wild Diſtemper; and, with them, 10 aus alles S E C. T.V.
it is no leſs than the very Life-blood of a Chri-uron su to bouger llaw oznia - เรนเจอไง ไม่
ftian, or the Spirits of that Blood. From the us to the ſecond Rule for Moderation.
common Acts of both theſe joyned together, brani in zastre de la anw sd bonitas di InsM
ſhall reſult theſe following Maxims, as ſo many
SI
Econdly, we muſt diſtinguiſh To diſtin-
uſeful Rules of our Chriſtian Moderation, las between Truths neceſſary, and guiſh of
19 01 main babow 1999ved blaow
Truths additional ori acceſſory;
altoda, sviariaiS E C TIIV. ylon qid et Truths effential, and accidental 105
yine od nigu benigna sed cod Truths, Truths fundamental, and Truths ſuper-
20 old Rules for Moderation in Judgment. 37edfied; and in them Truths weighty and important
,
asrla enint lo bisa daut saivia and Truths ſlight and meerly fcholaftical ; for thefe
The firft soal HE firſt is, that we muſt ne- are worthy of a far different Conſideration;
Rule; Toma ceſſarily diſtinguiſh betwixt Thoſe Truths which are of the Foundation
e diſtinguiſh
ai Perſons that are guilty of Errors and Effence of Religion, are neceſſarily to be
of Perſons.
Aug. de utiliz for as St. Auſtin well;itris one thing known, believed, embraced of all Men; and
-tate cred.c. 11 to be rån Heretick, another thing the obſtinate Oppofers of them are worthy of
ni bougl od to be milled by an Heretick; and our careful Avoidance, and hardeſt Cenſure:
I may well add (according to our Conftru&i- Truths important (though not fundamental). are wor-
on) it is one thing to be an Heretick, another thy of our ſerious diſquiſition and knowledge. All
thing to be an Herefiarch. Theſe three De- ocher Truths are commendable, and may be
grees there are, reven in the moſt dangerous of good uſe in their kinds and places, but fo,
Errors of Doctrine. There is a Broacher and as that he who is either ignorant of them, or
Deviſer of that wicked Opinion; there are Aotherwiſe-minded concerning them, hath his
obettors and Maintainers of it once broached ; own Freedom; and muſt not (ſo he trouble
there are Followers of it fo abetted: And all not the common Peace) forfeit our charitable
theſe, as they are in ſeveral Degrees of Mil- Opinion. We ſee it is thus in the Body;
chief, ſo they muſt all undergo lan anſwerable, there are ſome vital Parts ; a Wound received
whether Aggcavation, or Mitigation of our Cen- in them is ino leſs than Mortal ; there are
fure; Thole, who by falſe Teachers are be- other, which, though uſeful and ſerviceable,
tray'd into that Error, wherein now, either by and ſuch as make up the Integrity of the
Breeding or by Miſinformation they are fettled, Body, yet ſuch as wherein the main Fort of
are worthy of as much Pity as Diſlike. Thoſe, Life doth not conſiſt ;l theſe cannot be hurt
who out of ſtiffneſs of Reſolution, and fto- without Pain, but may be hurt without much
mach of Side-taking, ſhall uphold and diffuſe Peril; there are yet beſides theſe, certain Ap-
a known Error, are worthy of Hatred and Pu- pendances to the outward Fabrick of the Body,
niſhment; but thoſe, who out of Ambition, which ſerve both for decency and convenience;
or other Siniſter Reſpects, ſhall invent and de- the Loſs whereof may be with leſs danger,
viſe pernicious Doctrines, and thereby pervert but not with leſs ſmart, than of ſome Limb:
others, for their own Advantages, are worthy To tear oft the Hair, or to beat out a Tooth
of a Maranatha, and the loweſt Hell. We do is far from Manſaughter, yet an act of vio-
eaſily obſerve it thus in all real Offences of an lence, and a Breach of Peace: It is no other-
high Nature; Abſolom contrives the Conſpiracy wiſe in the Body of Religion ; a Limb may
againſt his Father; the Captains ſecond and be maimed, or a joynt diſplaced, yet the Heart
abet it; the common People follow both of whole ; fome Appendance may be violated,
them in acting it ; he ſhould be an ill Judge of and yet the Body whole : It is a
Men and Aaions, who ſhould but equally con- true Word that of Columbanus of Columban.c.5.
demn the Author of the Treaſon, and thoſe old, that neceſſary Truths are but pauca Sunt ne-
ceffario vera
that follow Abſolom with an honeſt and ſimple few: Not many Stones' need to
Heart : Neither is it otherwiſe in the practice make up the Foundation of Chriſtian Faith,
of all thoſe Princes who would hold up the twelve will ſerve; whereas many Quarrels per-
Reputation of Mercy and Juſtice; whilſt the haps may be laid in the Superſtructure. There
Heads of a Sedition are hang’d up, the Multi- are ſome things (faith Gerfon) which are De
tude is diſmiſſed with a General Pardon. And, neceſſitate fidei, whereof we may not doubt;
if in all good and commendable Things, other things are De pietate, vel devotione fidei,
the firſt Inventor of them is held worthy of a wherein there is more ſcope of Belief: That
Statue, or Record, when as the following Pra- which he ſpeaks of hiſtorical Verities, is no leſs
&tiſers are forgotten; why ſhould there not be true in do&rinal; I know no Book ſo neceaffry
the like difference in Evil: Thoſe poor Souls for theſe times as that De paucitate credendorum,
therefore who do zealouſly walk in a wrong nor any one Article of our Belief more need-
Way, wherein they are ſet by ill Guides, may ful, than that we need not believe more than
not be put into the fame Rank with their wick- the Apoſtles; Other Points may be the care
ed Mil-leaders: As we have reaſon to hope God of Scholars, need not be of Chriſtians. It was
will be merciful to the well-meant Errors of the Obſervation of wiſe and learned Eraſmus,
choſe filly Ones, ſo muſt we enlarge the Bowels which hath run often times in my Thoughts
oond
The

LIB. I.
Chriſtian Moderation.
27
1 V1212
Cred. Go
The Doctrine of the Church, faith he, where is no Faith profeſſed, than where
Doctrina Chri- which at the firſt was free from Quar- every thing is made matter of Faith: The Re-
sti gua frius rels, began to depend upon the Aidsmedy muſt be, that our Judgments revert to
neſciebat and Defences of Philoſophy ; this was that firſt fimplicity of the Goſpel, from which
,
cepit a Pbilo- the firſă degree of the Churches declina- the buſie and quarrelſome Spirits of Men have
Sophiæ præfidiis ition to the worſe ; Wealth began to drawn us ; and that we fix and reſt there.
pendere ; bics come upon her, and Power grew with it;/2011on a daily basid urva Sumartirol
erat primus the authority of Emperors taking upon todos nesto S E C T. VI.
001
South Park opera them to intermeddle in the Affairs of The third Rule of Moderation, viz. The
Hilarii. 1
Shon tadathe fincerity of the Faith At laſt is avoidance of Curioſity. When
came to ſophiſtical Contentions ; a thouſands of new To which end it ſhall be requiſite, thirdly,
Articles brake forth ; l from thence it grew to Terrors to avoid Curioſity in the Search or De-
and Threats, and ſince to Blowus. Lo, che miſerable terminacion of immaterial cand ſuperfluous
degrees of the Churches diſturbance; we have Truths. I know not whether the Mind of
almoſt loft Religion and Peace in the mul- Man be more e unſatiable in the deſire of
tiplicity of Opinions
. It is worth obſerving Knowledge, or more unweariable in the pur-
bý what degrees it pleaſed God to communicate ſuit of it ; which lwe are all apt to affect
to us Men his Will and our Dutý a At the upon ſeveral legrounds; sfor, i aspia aliado
firſt, we chear of no Charge given to our firſt Bernard well, ſome would know i Bern. Sermo in
Parents, but of refraining from the Tree of that they might be known, this is become: 30zid
Knowledge : Afterwards (as the Jewiſh Doctors vanity; others that they might fell their know-
teach) there were fix only Precepts impoſed on ledge, this is Baſeneſs; ſome, that they may
Adam and his Seed: The firſt againſt Idolatry, edifie others, this is Charity ; fome that they
that he ſhould worſhip no other Gods .vThe may be edified, this is ; Wifdom and fome, laſtly,
ſecond, of his Veneration of the only true would know only that they may know, this is
God: The third, againſt Blood-ſhed: The fond Curioſity za vicious Diſpoſition of the
fourth, againſt, wild and inceſtuous. Lufts: Sout, which doth not more ſhew it felf in the
The fifth againſt Stealth: The ſixth, concerning end, than in the Object of our Knowledge;
due Adminiſtration of Juſtice. After theſe, for ſurely to ſeeki after the knowledge of thoſe
one yet more was added to Noah and his Sons, things which are neceſſary or uſeful, can be no
of not eating Fleſh alive, viz. inahe Blood of other than Praiſe-worthy 5: Thereló baiM ad
ernis slow it; yet after this one more was gi- are (faith Saint Auſtin) two kinds s Aug. de utili.
Gen. 9.4.01 ven to Abraham, concerning Cir- of Perſons very commendable in the
Oilsto cumcifion; At laſt the complete Religion ; the former, 'thoſe who
Law is given, in ten Words
, to Moſes in Horeb; have found the Truth; the latter, thoſe who
The Judicials are for Commentaries upon thoſe do ſtudiouſly inquire for it : It is moſt true of
moral Statutes. os al aerons eid io 30stong thoſe Truths which are Important
With theſe Gods People contented themſelves and Eſſential; but i to ſpend our Neſciunt necef
till Traditions began to be obtruded upon them ſelves in the ſearch of thoſe Truths perfual didice
by preſumptuous Teachers; theſe our Saviour which are either unrevealed, oor runt. E. Senec.
crys down as intolerable inſolent depravations unprofitable; sic ris no ocher chan Gerſ,de.neglig.
of the Law. The Meſſiah is come; with how a labourdill loft ;- yet alas, theſe. Pralatorum.
few charges doth he load his People That they are they which commonly take up q. 86. m. 3
ſhould believe, repent, deny themſelves, con- the Thoughts of Men : How buſilyllid. 7. 88.
ſtantly profeſs him, ſearch the Scriptures ; fol- have ſome diſputed whether Adam,
low Peace; love one another, and communicate if he had continued in his inno-
Ameſ de reſift.
in his remembrance. And his Apoſtles with on-cence, should have fleptior no; grat. c. 8. Men
ly, Go, teach and baptize, and ſtrive who ſhall or whether he would have needed lant. Apolog:
ſerve beſt. After his glorious Aſcenſion into that repoſe? Others, whether if adverf
. Paris,
Heaven, the Apoſtles aſſembled in their Coun- Adam in his innocency had knowner ogni oqa
cil at Jeruſalem, lay no other new weight upon his Wife, after ſhe was conceived of Child, he
the Gentile Converts, but to abſtain from pollu- had in this finned or no Others, if he had
tions of Idols, from fornication, things ſtangled, begotten Children in the ſtate of Innocence,
and Blood. When he Church was well en- whether they ſhould immediately upon their
barged and ſetled, what did the Birth have had the uſe of their Limbs and
Nunquam au- four General Councils offer to the Members, for their prefent Proviſion, as other
trimon, are World, but the Condemnation of Creatures have ? Others, whether in that firſt
thoſe four Herefies which then in- Eftate there ſhould have been more Males or
Bartholomaa- feſted the Church? Time and Females born? Others what ſpace there
e was
mos, &c. Sed buſie Heads drew on theſe varieties betwixt the Creation of Angels and Man, and
ab initio una of concluſions and dedu&ions, their fall? Thus a Peter Lombard is deviſing a
poftolorum.
which have bred this grievous Dan- diſtinâion betwixt modo quodam, and quodam
ger and Vexation to Gods Peo- modo; and a7o. Major,difputed whe-
80 m2 ple; inſomuch as it is now come ther a Man may equitare ſine equo; Suid. v.
to that paſs, that as he ſaid of Old, it is better and Matreas (as Suidas hath it) in Matreas.
to live in a Common-wealth where nothing is a Poem that he frames of Ariſtoles
lawful, than where every thing; ſo, it may Doubts, makes this one, How the Sun ſhould in
no leſs juſtly be faid, that it is ſafer to live his ſetting go down into the Ocean and not ſwim,
cursions
Thus
Ibid. 9.89
Ibid memb.II.
Paulinos, aut
Epith. l. 1.

28
Chriſtian Moderation.
LIB. I.
novitates do
verborum for
67333
Scientia me-
Brit.
Anno C. 700.
öd (ntois, re are other Priorities and Pofteriori- yond it ; the ſacred Scriptures, with the An-
Thus an overleiſured Italian hath, from the Rock,and Oil out of the hardeſt Stone?
Gerſ. Epift. ad
made a long Diſcourſe, how a Man Marvelous is the Improvement both of the Means
quendam fra-
trem minorem. may walk
all day through the and Meaſure of Knowledge in theſe laſt days,
Quis non hor- Streets of Rome in the Shade : Thus, in compariſon of the former. Of old (faith
reat proſanas a Licentiate of Paris takes upon Eraſmus) there were no Schools of Divinity;
him to defend, that there is ſome- and Auguſtin was held an invincible Logician,
Senſuum? Bern. thing God really which is not for- for that he had read Ariſtotles Categories: At
Epift. 190 mally God: Another, that there laſt, Divinity came to the height, if not be-
mei HaTV
ties in the divine Perſons beſides cient Authors, were laid aſide, &c. The time
Stvorogeiv ut thoſe of their Origination: Ano- was when Synods were fain to enact, that none
de nugatoren ther, that the divine Perſons are fhould be promoced to Ecclefiafti-
Hermippus.
diſtinguiſht per abſoluta : Another,cal Benefices, but thoſe which could foan, Epiſc.
D. Twiſs. de
as our Bradavardine and fo. Major, competently read and fing; nor Concil. Sabia
dia &c. erland Vaſquez, that God is in vacuo : to Canonſhips in Cathedrals, but nen: in Hifp.
1o obed And, in our days, Hurtado de Men- thoſe which could read, fing, and 1322. Alured
doza, a Spaniard, ſtrains his wit to prove the pof- competently conftrue, nor to holy
præfat. adver-
fibility of an infinity of Magnitude : And what Orders, but thoſe that could fumom. Se lib.
ſubtle Diſquiſitions, and long Volumes are ſpent Literaliter loqui. The World is well Greg. D. Henr.
upon a certain middleKnowledge in God between mended with us, fince our King spelman, Vo-
his Knowledge of ſimple Intelligence, (which is Alured tranſlated Gregories Paſtorale lum. 1. Synod.
of what may be, or is fit to be) and that of Viſion out of Latin into Saxon, that it
(which is his Knowledge of what ſhall be :) Be might be underſtood of the Biſhops D. Henr.Spelm.
twixt which two fome have placed a Third, a and Prieſts ; and in his Préface to Cone. Brit.
Mid-knowledge of future-conditionate Contin- it, writes thus, Knowledge was ſo utterly loft
gents. And laſtly, what a World of Work is on foot from among the English Nation, that there
betwixt the Scotiſts on the one fide,and the Thomiſts were very few on this ſide of Humber that could
and Dominicans on the other, concerning Gods fo much as underſtand their own Common
fore-knowledge of Evil, and concerning the real Prayers in the Engliſh Tongue, or tranſare
Exiſtence of Future things in Eternity, and any Writing out of Latin into Engliſh : Surely
other the like Subtilties? Good Lord! where will there were fo few, that I do not remember
the Mind of Man take up? how reſtleſs, how one on the South-part of Thames, when I be-
boundleſs arenthe Brains of curious Men? gan to reign. Thus Abured ; Before whoſe time
and eſpecially in this laſt Age ; for, ſurely it Withredus King of Kent was fain to ſubſign
is a true Word of Gerſón, Mundus his Characters with a Croſs, profeffing to
Gerilor contra Seneſcens patitur phantafias, the World do it pro ignorantia literarum , And als
9.06femu. Pam now in his old Age is full of fan- the old rule was, A Biſhop that is Epifcopus ign
cies: It is with it as it is with us, ignorant of his Grammar is to be norans Gram-
the ſleep of the Aged muft- needs be ſo much depoſed. Is Now (bleſſed be God) maticam de-
fuller of Imaginations, as they have lived to ſee Knowledge abounds every where:
more Objects to furniſh them; juftly may we The Preſs hath helpt to diffuſe it all the World
take up that Complaint of Alva- over; which whiles it was only cranſmitted by
Non eft fciens rez Pelagius, he is no body for the Labour of a ſingle Pen, muſt needs be more
hodie qui novi- Knowledge now aid days that ſparingly imparted; and (as it uſes to be in
tates non inuer deviſes not ſome Novelty. Feftus other cafes) plenty hath bred Wantonneſs, and
nit. De planet.
Ecclef. I. 2.
ſlandered Saint Paul, when he ſaid, prodigal expence of Wit; whereby we are
too much Learning had made him grown to ſuch exceſs, that it were happy (except
Mad : Certainly, it is no flander to ſay of too Men had more rule of their skill) that there
mány, that too much Learning (as it is uſed) were leſs Knowledge in the World, and better
hath made them fooliſh and wanton in their Affections: We have reaſon in this regard to
Speculations ; there cannot be a truer Sentence envy the ſafe and quiet fimplicity of our Fore-
Si No than that of the Grecians (zenou fachers, who contented themſelves with the
é gehoue of leis ) Wiſdom confifts not in the honeſt plain-fong of that whereof we affect to
cifus, o xo Knowledge, of many things, but of run upon infinite defcant. It is
πολλά σως
things profitable. Our Fore-fathers, well obſerved by Gerſon, that it falls Gerſ. Tract. de
σοφός.
as they came ſhort of us in Know- out oftentimes, there is more fervor Cantichordo.
Præftat proba
ignoratione ledge, fo they went beyond us in of Devotion where there is leſs
detineri quàm Piety and Peace: the Jewiſh Doctors natural Knowledge; whence we find great
falſa opinione ſay of Father Abraham, that he had praiſe of ſanctity given to ſome eminent Pere
no Maſter but his own Reins; thoſe fons who came ſhort even of ordi-
Chryfoft. in
Matth. 24
(hely David ſaid) were his Teachers nary Skill: Bernard faith of his de- Bern. Serm. in
Hom. 76. alſo: And devout Bernard tells his vout Brother Gerrard, that he had cant.. 26.
Friend Murdach , iwith an Experto no learning at all, but that he had
aliquid amplia
Crede that he ſhall find more in the a clear Underſtanding, and an illu-
Gylivis quàm Woods than in his Books; the Trees minated Spirit : And Sozomen, when
libris. Bern. and Stones (faith he) fhall teach he ſpeaks of Anthony the Hermite
Epift
. Henrico thee that which thou canſt not fays, he neither had any Skill in Learning, nei-
106. Erasm. hear from thy Maſters; thinkſt ther did greatly eſteem it, but cared only to have
Epift
. 1. 22. thou not, thou mayſt fuck Hony ! a pure and holy Mind, as that which was more
ancient,
,
2016
manepari.
Experto crede
us inventes in
Sozom. 1. 1.C.
13,

Lib. I.
Chriſtian Moderation.
29
Sed multos
Hugo, 1. 2.
mes of La-
ced.
Gal. 1.8.
mier.
Gers. Tra£t. 8. ancient, and more worthy than any found all thoſe Points which contain Faith and
fuper Magnif. learning in the World. And Paul the Rules of Living, viz. Hope and Charity, and
ſimple, a Man famous both for need we care for more than theſe? Let me be-
video ftudiofos,
paucos religio- Sanctimony and Miracles, had fo lieve well, and live well, let who liſt take
Fos: amant le- little Knowledge, as that (which thought for more. What a madneſs were it to
&tionemnon re. I have ſtood amazed to read) he forſake the living Waters, and to dig for our
ligionem ; imò
askt whether the Prophets were felves Ciſterns that will hold no Water ; what
inodium inci before Chriſt and his Apoſtles,or af- a Diſeaſe in our Appetite, when we have whol
dunt religionis ter. The Truth is, Religion (as the fom Proviſion laid before us, to nauſeate all
Chancellor of Paris well) is not a good Diſhes, and to long for Muſhrooms,
Miſcel, c. 52.
School of Learning, but a diſcipline whereof ſome are venemous, allun-
of Living; and he is much more acceptable to God wholſom? It was the Juſtice of La- Plut. cufto-
that hath ſo muchKnowledge as doth enable him cedæmon, that when Terpander the
to worſhip and ſerve that Divine Majeſty devout- Muſician added one ſtring more to
ly, and to live holily,than he, who withBerengarius, his Harp than ordinary, baniſht
could diſpute of omne fcibile; or,with Solomon could him the City : The great Doctor
diſcourſe of all things, from the Moſs on the of the Gentiles could fay, If we, or
Wall to the higheſt Cedar: Gregory ſaid truly,no- an Angel from Heaven, preach any
thing can be offered to God more rich and preci- other Goſpel to you, let him be accurſed; he doth not
ous than a good Will; and Phocyons Law is magni- ſay a contrary Goſpel, but anorher; ſuch as
fied for a divine one; let Virtue and Goodneſs take that Evangelium eternum of the Friars, ſuch
place, and let all other things paſs for Trifles. as that Symbol of the twelve
That therefore which was wont new Articles in Pius his Profeſſion.
Tempore vete- to be ſaid of Pythagoras, that he re-It had ſome colour that Tannerus Vide relat.
ris Ecclefia duced the ſpeculative Philoſophy the Jeſuit held in the publick Dif- Colloq. Chan
Romane popu- to uſe; and, that which was ſaid of putation with Hunnius, who ftourly
tabat ad via the Cynicks, that without regard defended it to be a matter of Faith
dendum illud of Logick and natural Philoſophy, chat Toby had a Dog; becauſe it refted upon
quod facerdos they were all for Morality, I could the Authority of that which he fuppofed Ca-
oftendit, sed be apt to wiſh in our divine Philofo- nonical Scripture, the indubitare Truth whereof
mi corporibus, phy. It were happy for the Church is the firſt Principle of Chriſtianity; however
animis in cam of God, if laying aſide all curious fome particular Clauſes, in themſelves conſidera
lum ere&tis,
Diſquiſitions of impertinent Truths, ed, may carry no ſuch weight; but to obtrude
bant Chriſto
we would apply our felves wholly a neceſſity of new and traditional Truths, beſides
to the Knowledge and Mainte- thoſe which God hath revealed, what is it but
qui nos Juo
nance of thoſe only Points which to make our felves more wiſe and careful than
ſanguine la-
are neceſſary to falvation, and to our Maker ? Woe be to thoſe Men, on whoſe
vit, ſua morte
redemit, buc.
the zealous Practice of thoſe things Heads lies ſo much innocent Blood of Ortho-
Eral. de Ama- which we aſſuredly know ; leav- dox Chriftians, which hath been ſhed for thoſe
bilitate concor- ing the reſt to thoſe School-divines Cauſes which God never owned ; Woe be to
die Eccleſ: who have both faculty and leaſure thoſe Anathama's which are ſpent upon true-
Bafil. 1596.
to diſcuſs themen ardymo
som anymor believing Souls ; ſuch as can ſay in ſincerity of
od od vist Heart, and clearneſs of Judgment,
SECT. VII. vse dun with Eraſmus, Either acquit me Eraf. Epif.
with the Apoſtle, or condemn the Colleg. Sorbor.
The fourth Rule of Moderation ; to reſt in Apoſtle with me.
thoſe fundamental Truths which are revealed Letsd a
clearly in the Scriptures. 10368 ។
S E C T. VIII.
row that we be not left upon uncertain-
ties in this queſt of faving Truth, it will the fifth Rule of Moderation To be remiſs and
be requiſite for us to know and reſolve, fourthly, facile in unimporting Verities, both in our
that all theſe fundamental Verities, neceſſary Opinion and Cenfure.
to ſalvation, are clearly laid before us in the
;
OW, as we cannot be too ſtiff and
is the full and eaſie direction of a Chriſtians zealous for the maintenance of thofe
both Belief and Practice : It is the Truths which are neceſſary and
Vid. libr. Ora Queſtion appointed by our Church pure de fide, as Gerſon ftiles them; Gerf. declar.
to be propoſed to every Candidate ſo fifthly, is is required to Chriſtian deffet. 520
of holy Orders, whether he believe Moderation, that in all collateral
this Truth ; and his Engagement thereupon and unimportant Vericies, we ſhould be remifs
punctually follows; and if there be enough to and eaſie, both in our Opinion and Cenſures
make the Man of God perfe&, much more not too peremptorily reſolving, not too ea-
an ordinary Chriſtian. There are indeed un- gerly preſſing, not too ſharply judging : In
fathomable depths in that Ocean, wherein we main matters it is good to take up
hall vainly hope to pitch our Anchor ; but all that Reſolution of Gregory, com- Gerſ. affers.
neceſſary Truths need not much line : În thoſe mended by Gerſon, that it is more
Utiliùs naſci
Aug. de Doffr. things which are clearly laid down profitable to endure a Scandal scandalumper
.
Chrift.l.2.c.9. in Scripture (faith Saint Auſtin) are through breach of Peace ) than
gracias ages
redemptori,
NO
dingt.
70. Parui.
27

30
Chriſtian Moderation.
Lib. I.
1. 22.
diuturnitate
mittitur, an abandoning of Truth; and that valuing of all others : We find it thus in all Ex-
quàm veritas
Honour of Roterdam, I had rather perience; for my part, I never met with any
deferatur.
Eraf.Senatui
be torn in pieces by the furious A-|(as worthy Maſter Greenbam hath noted before
Paris. bettors of both ſides, than be ſafe me) if but a ſchiſmatical Spirit, whom I have
Malui nempe
and quiet on the wrong part: but not ſenſibly diſcerned thus tainted; take but a
folus ab utri-
in Points of a baſer alloy Saint Separatiſt, a blew-apron'd Man, that never
ufque partis
inſanioribus
Auftins Rule is not more wiſe than knew any better School than his Shop-board,
dilacerari, modeft; I may think one thing, if he do not think himſelf more truly learned
quàm effe another Man may think another than the deepeſt Doctor, and a better Interpre
turus in par. I do neither preſcribe to him, nor ter of Scripture, than the greateſt Divine, I am
Aug. in Pſa.
he to me. Learned and wife Eraf- no leſs miſtaken than he; hence it is that they
10. Eraf. mus obſerved well, there are many affect a Singularity, and keep aloof from
things which do no harm whilft thers, both in Practice and Opinion: Wherein
Colleg. Soch.
Vide AEF. &
they are neglected, but when they a proud Man is like unto Oil, which will ever
Mon.&-Bromi- are once ftirred, raiſe up grievous ſwim aloft, and will by no means mix with
ard. v. Honor. Tragedies in the World: Even in Warer: Contrarily, the only Diſpoſition that
Jo. Jeferus the pooreſt matters what broils are fits the Heart for Peace, (and indeed all other
Scaphus de
raiſed by Contradi&ion? What Graces) is Humility. That Cloth which the
belli Euchirift fearful Bloodſheds hath this Iſland Fuller would perfectly whiten, yields it felf to
Hoſpin, de yielded but for the carrying of a be trampled upon; They are low Pits, where-
Sellis. Croſs ? What ſtirs have been in the in the Stars may be ſeen by Day ; They are
Aslexia.
whole Chriſtian Church for the the Valleys, and not the ſhelving Hills, that
difference of an Eaſter-day? What broils for a roke in the Waters of Heaven. The Jewilla
few poor harmleſs Ceremonies ? As for the Sa- Doctors ſay well, that in a true Diſciple of A-
cramentarian Quarrels, Lord! how bitter have braham there muſt be three Things, a good Eye,
they been, how frequent, how long, in fix fe- a meek Spirit, and humble Soul; the firſt frees
veral Succeſſions of learned Conflicts? As if him from Envy, the ſecond from a long and
we Chriſtians meant to imitate thoſe Heathens Impatience, and the third from Potho Pruni-
which dwelt about the Marſhes of Triton, the Pride : Theſe two laft will teach enliam Epiſ-
Auſes and Machlyes; amongft whom the manner him to acknowledge and admire copus 1150.
was, when they kept their Anniverſary Feaft to other Mens better Faculties, and to statu Dom.
the Honour of Minerva, that their Virgins di- abaſe his own; to be ready to fub- Dei Hoſpin.
vided themſelves into Troops, and entertained mit to clearer Reaſon, and irre-
de Orig. feft.
each other, with Stones and Clubs; and if any fragable Authority, and modeſtly Eraf. Epift.
.
of them received a Deaths-wound in the fray, to diſtruſt his own. It was a word Illuft
. Quan-
ſhe was ſtraight cry'd down as no Maid: 'n worthily commended in Potho, a tum apud alia
theſe caſes the very Vi&ory is miſerable, and good Biſhop, near soo years ago; cremalene
Os valeat Ecm
ſuch (as Pyrrhus ſaid of his) as is enough to un- Are we more learned and more de- ritas nescio
doe the Conqueror. As good Phyſicians then, vout than the Fathers? Or do we certè apud me
when they deſire to recover their Patient, la- preſume proudly to determine of tantum valet,
bour to make Peace amongſt the humors; ſo thoſe Things which their wiſdom ut cum Aria-
muft we do in a fick Church; and if we can- thought meet to be pretermitted ? gianus Fentire
not compoſe them by a diſcreet moderation, Surely he that bears this Mind, poljim, fi pro-
yet, at leaſt, it will be fit to hold off from cannot eaſily err, cannot err dan- baflet Eccle
a paffionate ſide-taking. It is no- gerouſly : It is poflible I confeſs fia quod ili
ted by Suidas, that Heber was not to go too far in our reliance up- Billibaldo
.
amongſt the Builders of Babels on others Judgments; I cannot Laert.
Tower, and therefore his Lan- like that of Eraſmus, who profeſ-
66
guage was not altered ; and it is ſeth to his Billibadus, that he aſcribed ſo much
Numb.26.11. worth obſerving, that Corabs Sons to the Authority of the Church, that if he had
periſhed not in the common De. thought meet to have allowed the Opinion of
ſtruction of their Parents and Kinsfolks, for Arius or Pelagius, he ſhould have afſented there-
that they fled from the Conſpirators, to Moſes : unto. This is too much Servility; In theſe
If we find favour as Storks, we muſt not con- manifeſt and main Truths, we have no reaſon
fort with Cranes.
to make Fleſh our Arm. If all the World ſhould
Now that we may be capable of this peacea- face me down that the Sun ſhines not, I would
ble Temper, we muſt be free from theſe two be pardoned to believe my Eyes : And if all the
Vices, Pride and Pertinacy; whereof the one Philoſophers under Heaven ſhould, with Zeno,
foreftalls the Heart with an overweening of defend that there is no Motion, I would, with
our felves, and our Opinions, not enduring a Diogenes, confute them by walking ; But in all
Contradiction ; the other obdures it againſt any thoſe Verities which are diſputable, and free
means of Reformation, reſolving to hold the for Diſcourſe, let me ever be ſwayed by the
Concluſion in ſpite of the Premif- facred Authority of that Orthodox Church
Prov. 13.10. ſes : For the firſt, Only by pride com- wherein I live.
510
eth contention, faith wiſe Solomon ; Pertinacy is the next, which indeed is the
this is it that makes a Man ſcorn the common only thing that makes an Heretick; Let the
Track, and lifts him up with the conceit of his Error be hainous, yet if there be not a per-
own Abilities, and of the validity of his own verſe ſtiffneſs in the maintenance of it, it a-
Grounds, not without a contemptuous under-mounts not to the Crime of Herefie; much
Suidas .
Hebræi.
leſs

LIB. II.
Chriſtian Moderation.
31
1. 22. Coll.
Sorb.
perto viro ac-
omni arte vel
tionem auda-
cem lo extre-
mam.
corol. II.
Suidas.
lefs is it ſo in caſe of a relenting / on, than favourable in his Cenſures of the con
Schiſm. It was a good Speech of trary-minded; for it is a fearful violation both
Eraſ. Epift.
Eraſmus
, I cannot be an Heretick, of Charity and Juſtice, to brand an Adverſary
unleſs I will ; and ſince I neither in matter of light Opinions, with the odious
am nor will be fo, I will endea- note of Sect or Hereſy; and no leſs Preſump-
vour to uſe the matter fo, as that tion, to ſhut that Man out of Heaven whom
I may not be thought to be one. The Courſe God hath enrolled in the Book of
is prepoſterous and unnatural, that is taken up by Life. In all other things (faith the Gerſon declar.
quarrelſom Spirits, firft they pitch their Conclu- Chancellor of Paris) beſides thoſe defect.
fion, and then hunt about for Premiſes to make which are meerly matters of Faith,
it good ; this method is for Men that ſeek for the Church may either deceive,
Vi&ory, not for Truth ; for Men that ſeek not or be deceived, and yet hold Cha-
God, but themſelves : Whereas the well diſpo- rity ſtill. And as it is a good Rule Gavant.
fed Heart, being firſt, upon ſure grounds con- that is given to Viſitors, that they Praxis como
pend. vift.
vinced of the Truth which
it muft neceffari- ſhould be ſparing in making De-
ly/hold , cares only in eſſential Verities to crees, left the multitude of them
guard it ſelf againſt erroneous Suggeſtians, and ſhould bring them into Contempt :
in the reſt is ready to yield unto So it is a Rule no leſs profitable to
Ne temerè via
A literato better Reaſon. He is not fit to be ſpiritual Governors, which Eraf- bret fulmen
quodam &e* a Gameſter, that cannot be equal- mus relates out of Gerſon, that they excommunicaa
ly content to loſe and win ; and ſhould not raſhly throw about the tionis.
cepi, pernicio-
Sam effe in
in vain ſhall he profeſs Morality, Thunder-bolts of their Cenſures. Nihil quod
that cannot with Socrates ſet the We cannot be too ſevere in the office. 1.3.
do&rina aller- ſame face upon all Events, whe main matters of Religion (though
ther Good or Evil : In all beſides not without that wiſe Item of Cicero, that no-
neceſſary Truths, give me the Man thing that is cruel can be profitable) the Rea
Gerſ. de vita that can as well yield as fight; in miſſneſs wherein may be no other than an in-
Spir. anima, Matters of this Nature, I cannot jurious Mercy ; but in things of lighter Con-
c. le&t. 4.
like the Spirits of thoſe Lacedemoni- dition, we muſt be wiſer than to draw a Sword
an Dames which gave the Shields to kill Flies; neither is it for us to call for Scor-
ho to their Sons, with the perempto-pions where a Rød is too much. ow!
ry Condition of (îçäv, în om čas;) ſurely he is It is remarkable that of Galienus, who when
better accepted of God, that in theſe Frays of his Wife had complained to him of a cheater
indifferency doth peaceably lay down the Buck, that had ſold Glaſs-Pearls to her for true, made
lers, than he that lays about him with the great- as if he would have caſt him to the Lions; the
eft Oftentation of Skill and Valour ; In Things Offender looking for thofe fierce Beaſts, was
of this kind, Meekneſs may do God more Ser- only turn'd looſe to a Cock. In ſome caſes
vice than Courage : They ſay Milk quenches Shame and Scorn may be a fitter Puniſhment,
Wild-fire better than any other Liquor ; and than extream Violence. We may not make
we find in all Experience, that the Pores are the Tent too big for the Wound, nor the Plai-
better opened with a gentle heat, than with a ſter too broad for the Sore. 11. A 9H
violent. The great Apoſtle was content to be It was grave Council that St. Aus sveiled
come all Things to all, that he ſtin gave to his Alipius, that heed Aug. Alipio, d
might win fome: How was he all muſt be taken, left whilſt we go Epift. 239. W
to all if did not ſometimes re- about to amend a doubtful Com-sdt tissa
Non turpe eſt
mit of his Right to ſome? He plaint, we make the Breach wicu omul arts to
Sententiam that refifteth Peter, the Prime A-der. And that Rule was too good dicitis A
mutare, ſed poſtle, to his Face, in the caſe of for the Author, John 22. that in a John 22.ro
ſeveraré fu-
a perillous Temporizing; yet gave caſe uncertain we ſhould rather apud Navar.
neftum & erit way to James, and the other Bredetermine within the bounds, than
zſum. Greg.thren, to purifie himſelf, with the exceed them, Even in plain Con-
four Votaries in the Temple : victions, Violence muſt be the laſt Remedy; as
32. Shortly then, as he is a wife Man in outward bodily Extremities (by Hippocrates
EDO A that knows when it is time to yield, his Preſcription) Ignis and Ferrum muft be laſt
fo is he a peaceable Son of the Church that yields tryed; for generous Spirits (as E-
when he ſees it time, and by this means pro-raſmus well) deſire to be taught,
vides for his own comfortable Diſcharge, and abide not to be forced : It is for
Eraſm. Godes.
the publick Tranquility; that can be in necef- Tyrants to compel, for Affes to be
ſary Truths an Oak, and a Reed in Truths indif- compelled ; and, as Seneca obſerves a good na-
ferent.
alles web Solido el cur'd Horſe will be govern'd by the ſhadow of
HOROSH dod 911 vants
arts srotone brune the Wand, wheres a fullen retty Jade will not
the rol. SECT. IX. yuindi and be ordered by the Spur. our
Editors ; 25,91sti osite St. Paul puts it to the choice of his Corinthians,
de Remiſſneſs in Matter of Cenfure
. Will ge that I come to you with a Rod, or with the ſpirit
ad l of Meekneſs? As loth to uſe the Rod, unleſs he
were conſtrained by their wilful Diſobedience.
IN Matters of this Nature (whereof we treat, Much have they therefore to anſwer for be-
I
true Moderation requires the peaceable fore the Tribunal of Heaven, who are apt to
Chriſtian to be not more yielding in his Opini- damn Chriſtians better than themſelves; ſend-
ing
Gal. 2.
A&t. 21. 18,
21, 26.
in malo per-
in Man,
6. 17.
Naz. orat.
e

32
Chriſtian Moderation.
Lib. II.
ney to the
Levant.
tin. Cromerus
than
ing all the Clients of the North-weftern Grecian, bility of keeping the Law, Ptolomeus; Secundian
Rufian, Armenian, Ethiopick Churches, down to Hereticks, in allowing Uncleanneſs; Marcoſian
Hell without Redemption, for varying from Hereticks, in a proud boaſt of Perfection ;
them in thoſe Opinions which only themſelves Montaniſts in diffolving the Bonds of Wedlock,
have made Fundamental. And herein are we and corrupting of Baptiſm : What ſhould I blur
happy that we ſuffer for our Charity, rather too much Paper with the Abridgment of ſo un-
chuling to incur the danger of a falſe Cenſure charitable a Diſcourſe? Shortly he ſhall believe
from uncharitable Men, than to paſs a bloody that all our learned Divines have done nothing
and preſumptuous Cenſure upon thoſe, who but patcht together all thoſe old Rags of oblo-
(how faultily foever) profeſs the lete Errors, which they have raked up out of
Mr. Plums dear Name of our common Savi- the Dunghills of anciently-damned Hereticks;
Obſervation
in his Jour-
our. Let them, if they pleaſe, af- and to make up his Mouth, shall go away with
fect the glory of a Turkiſh Juſtice, an Opinion of an hundred ſeveral foul Er-
in killing two Innocents, rather rors in Fohn Calvin ; and ſeventy
than ſparing one Guilty; let us ra- eight no leſs hainous in Martin Vide & Mar-
ther chuſe to anſwer for Mercy, and ſooner Luther. Should a Stranger come
de falſa rea
take than offer an unjuſt or doubtful Vio. now to take up this Book, which
lig. Luther,
lence.
the ſuppoſes penned by a Chriſtian 1.1.
susi Divine (and one therefore which
SECT. X
ſhould not dare to lie,) how can he conceive
.
The ſixth Rule of Moderation, Not to believe other than that the Reformed Do&trine is no
thing but a Chimerical Monſter, compoſed of
an Oppoſite, in the State of a Tenet, or divelliſh Lies and helliſh Hereſies? Io look
Perfon.
2798
nearer home; what Terms and Imputacions
and to loota, Fedtsuiwing
fome rigid followers of Luther have (in imitati-
Ixthly, to a Man of Peace nothing is more on of their over-blunt and paſſionate Maſter)
requiſite than a charitable Diftruft, viz. caft upon their Oppoſers, I do purpoſely forbear
That we ſhould not take an Adverſaries word to ſpecifie, as willing rather to lay my Hand
for the ftare of his Oppoſite.
upon theſe Scars, than to blazon the ſhame of
1. They were, amongſt the reſt, Brethren. Now as it will become every Man
vñge diniset two neceſſary Charges that Eraf-|(according to St. Hierom's Council) to be impa-
μέμνησο
απιστίν,
mus gave to his Goclenius, To be tiene in the ſuſpicion of Hereſie, if any of the
Sober, and Incredulous; For as Parties accuſed ſhall be called forth, and charg-
there is nothing that raiſes ſo dead-ed with theſe prodigious Crimes of Opinion,
ly hoftility as Religion, fo no Criminations are he is ftraight ready to fly in the face of the Slan-
either forife, or ſo hainous, as thoſe which are derer, and calls Heaven and Earth to be Wit-
mutually caft upon the Abettors of contrary O-neſs of his utter deteftation of thoſe Errors
pinions. We need not go far to ſeek for la- which are maliciouſly aſcribed to
mentable Inſtances; Let a Man believe Andrew him; and is ready to ſay as our
Whitak rem
Furgivicius, he will think the Proteſtants hold learned Whitaker ſaid in the fame fponf
. ad Cam-
pian.
no one Article of the Apoſtles Creed ; Let him caſe to Campian ; Niſi omnem, &c.
believe Campian, he ſhall think we hold God to Unleſs thou hadít utterly caſt off all, both Re-
be the Author of Sin; That the Mediator beligion to God, and Reverence to Men, and
tween God and Man (Jeſus) dyed the ſecond hadît long ſince made Shipwrack of thy Con-
Death ; That all Sins are equal, and many more fcience, and hadft put off even all Humanity
of the ſame Bran. If he ſhall believe Cardinal it felf, thou wouldīt never ſuffer thy ſelf to be
Bellarmine, he ſhall condemn Erafmus as a Pa- guilty of ſuch horrible Wickedneſs, as to up-
tron of Arrians ; Luther as an Enemy to the ho- braid ſuch monſtrous Opinions to
ly Trinity, and to the Conſubftantiality of us. It is a true word of Gerſon, Gerf. de pre-
the Son of God; Melanɛt bon and Scheckius, as That in a Pennyworth of Strife, cepe. Decalo-
Fautors of the Tritheiſts ; Calvin, as an Advo- there is not an Half-penny-worth gi, 6. 8.
cate of Samofatenians; Bullinger of Arrianiſm; of Love; and we ſay truly, Ill-
Beza of Neftorianiſm : If he will believe our will never faid well : God forbid that the ſame
Countryman Gifford, he ſhall think Calvins Do- Man ſhould be in the ſame Cauſe, Accuſer,
&trin in nothing better, in many things worſe Witneſs and Judge; what would become of
the Alcoran; If he will believe 7. Gaulteri- Innocence, where Malice and Power ſhould be
us, a Jeſuit Divine, he ſhall think never any met? How ſhort a cut is that which the ſpiteful
Hereſy hath, ſince the firſt noiſe of the Goſpel, Author of the War of the fifth Goſpel takes, to
arifen in the Church of God, whereof the Re- convince all Gain-layers? Weſtphalus, faith he,
formed part is not guilty : Here he hall ſup-calls Calvin Heretick, Calvin calls Weſtphalus
poſe to find Simon Magus fallly pretending the Heretick, therefore they are both Hereticks.
Churches Reformation ; Cerintbus deſtroying Schluſſelburgius brands the Calvinifts for Sa-
the uſe and utility of Baptiſm; Ebion impug-cramentarian Herecicks; the Calviniſts brand
ning the Integrity of the bleſſed Virgin ; In Schlufielburgius for an Úbiquitarian Heretick,
beaftly Licentiouſneſs, Nicolait ans; In mutilati- therefore both are Hereticks : And may noç
on of Scripture, Saturnians ; In the vain jacta- any.Mahumetan thus refel the whole Profelli-
tion of Scripture, Bafilides; in the contempt of on of Chriſtianity? Thoſe that ſtile themſelves
the Divine Law, Carpocrates; in condemning of Catholicks call the Reformed Hereticks; The
Faſtings, Gnoſticks; in maintaining the impofli- Reformed call them Hereticks; therefore both
Suid.
are

LIB. II.
Chriſtian Moderation
33
L
are Herericks: The Roman Chriſtians brand the newed in the eighth Action ; the Biſhops loud-
Greek Church with Hereſy, the Grecians equally ly crying out, he is an Heretick, he is a Nefto-
cenſure the Roman; therefore they are all He- rian, away with the Heretick : But at the laft,
reticks? And cannot we as eaſily pay him a- when the matter was throughly ſcanned, and
gain in his own Coin? The Turkiſh Mabumetan it was found that the good Biſhop had ſubſcri-
calls the Perſian Heretick, the Perſian calls the bed both to the Orthodox Creeds, and to
Turkiſh fo; therefore both are in their own Re- Leo's Epiſtle, with one unanimous conſent they
ligion Hereticks : God forbid that a Man ſhould received him in, with this Acclamation, Theo-
be ever ſuch as an Enemy would have him ſeem doret is worthy of his place in the Church ; Let the
to be: Would we think it fair and juft to be Church receive her Orthodox Bifhop.
fo dealt with before the awful Tribunal of Hea-
It is worthy of immortal Memory, that we
ven? Would we have the Arch-Enemy of Man- find reported of Athanafius; There was a great
kind believed in all his ſuggeſtions againſt our Quarrel betwixt the Eaſtern and Weſtern Chur-
Innocence? Why ſhould we then admit of this ches, about the Perſons and Subſiſtences in the
wrong in each other? At a contentious Bar, Deity, each upbraided other with Hereſie : The
where wrangling Fomenters of Quarrels are Weſtern would profeſs three Perſons in the bleſ-
wont to aggravate all Advantages, this Liberty led Trinity, but would not endure to hear of
(I know not how juftly) hath been given, that three Subſiſtences; and were thereupon by the
they commonly frame large Bills of Complaint, Eastern Churches cenſured for ſuſpition of Sa-
and ſuggeſt Wrongs that were never done : bellianiſm: Contrarily, the Eaſtern would yield
but for Divines in the cauſes of God, who three Subſiſtences, but would not abide three
pretend to plead for Truth before God and his Perſons, and were therefore accuſed by the
Angels, to be thus laviſh in their Criminations, Weſtern Churches of Arianiſm: The breach was
it is an high Violation of Chriſtian fearful, till wiſe and holy Athanafius found a
& λογίζεται Charity and Juſtice. Surely this way to let them ſee they were good Friends,
το κακόν. . Practice is no more new than juſti- and knew not of it. And if we ſhould go a-
1 Cor. 13
fiable ; ſhould I fetch it ſo far as bout to inſtance in particular Men, the Cata-
from the times of our bleſſed Saviour, whoſe logue would be endleſs
. How Chryfoftom and
divine Perfection could not free him from Epiphanius, Ferome and Ruffinas, blurr'd each o-
the imputation of a Conjurer, of a Wine- ther, all the World knows. Saint Auſtin, be-
bibber and Glutton, of a Friend to Publicans fides all his other Wrongs, complains that fix-
and Sinners, of an Enemy to Cæfar; ſhould I teen Articles were ſlanderouſly impoſed upon
follow the Times, and deduce it to his Proto- him, by the Pelagians, on purpoſe to draw en-
martyr, Saint Steven, we ſhall find him loaded vy upon the Doctrine of divine Predeſtination.
with the Accufation of Blaſphemy againſt God What foul and groſs Opinions were by adver-
and Moſes, againſt the Law and the fary Pens caſt upon the Waldenſes and Albigenſes,
Agi you. o Temple. After him we ſhall find and our Wicklef, and his Followers, is ſhame-
op
the choſen Vefſel, Saint Paul, char- fully apparent in too many Hiſtories. And
ged by Tertullus for a peſtilent Fellow, and a ftill as Satan is ever himſelf in theſe laſt Times,
mover of Sedition; And even among the Chri-|(wherein by how much the more Charity free-
ftians themſelves, what foul Charges of Liber-zeth, Malice burns ſo much the more) how
tine Doctrine are laid upon them by familiar it is, even for Chriſtian Adverſaries,
falſe Teachers? As for the ſucceed to ſpeak nothing of each other but
ing Ages of the Primitive Church, Slanders : Eraſmus reckons up, a- Siquis à bellis
had we either leiſure or will, to fwell up our mongft many falſe Imputations que jam fe-
Diſcourſe with an Abridgment of Eccleſiaſtical caft upon him by ſome ſpiteful culis aliquot
Hiſtory, we might eaſily weary the Reader Fryars, this for one, that he had ob res ni hili
plus quàm
with woful Varieties in this kind. Who knows ſaid, All the Miracles our Saviour Ethnicè ge-
not the impoſſible Crimes that were caſt upon did upon Earth, were done by runtur, detera,
the Primitive Chriſtians, of promiſcuous Luft, Magick; And that (which yet
of worſhipping an Affes Head, and ſuch abſurd Bellarmine ſeriouſly charges him
à fycophantis
Calumniacions ? Amongſt Chriſtians themſelves, withal) he held all War whatſoe-
quafi fentiat
cum iis qui
to let go all the reſt, it is memorable what ver abſolutely unlawful; a Slan- negant ullum
Quarrels there were in the Synod of Epheſus, der which himſelf punctually re- bellum geren-
betwixt Cyril Biſhop of Alexandria, and John of futes. How trivially common it anze. Erason.
Antioch : The Churches ſubject to theſe eminent is, that Luther was the Son of an Epift. 23.
Paftors, ſtuck not to ſtrike each other with mu- Incubus, the Diſciple of the Devil, Paulo vole-
tual Anathemaes; Theodoret, ſomething unhappi- and that he who had been his Ma- rio. 102
ly, thruſt his Sickle into the Harveſt of Anti- fter, proved his Executioner? That
gierig
och; againſt whom (by the inſtigation of Euop- Calvin was ftigmatiz’d for a Buggerer; Beza
tius) Cyril bitterly inveighs ; Theodoret accuſes (upon occaſion of fome young Poems for meer
Cyril of Apollinariſm, Cyril accuſes Theodoret of trial of Wit) a profligate Lover of his Andiber-
Neftorianiſm. This broil drew the Eaſtern World tus; and at laſt (which he lived to confute) a
into parts; ſo as afterwards when Theodoret revolter from his Profeſſion. Did I lift to rake
would have entred into the Synod of Chalcedon, in the Sinks of Staphilus, Surius, Bolfeck, Gual-
the Egyptian Biſhops, and other reverend Pre- terius, I could both weary and amaze my Read-
lates, cryed out, we ejea Cyril if we admiter with nafty heaps of, as tedious as falſe Cri-
Theodoret; the Canons diſclaim him, God-op-minations of this kind.
poſes him. The fame Violence was again re- Amongit our own; How do the Oppoſites in
the
A&. 24. 5.
29123VOU
reat, notatur

Lib. II.
Chriſtian Moderation.
34
the five Belgick Articles caſt Ink in each others for a Mans Opinion, which an Adverſary will
Faces, while the one pare upbraids the other ſay doth by neceſſary Inference follow upon it;
with Manecheiſm and Stoiciſm; the other them but only that which himſelf profeffes to main-
again with Pelagianiſm and Socinianiſm? With- tain: It is that which, with worthy and mo-
in our own Territories; one objects Arianiſm derate Bucer, the learned Biſhop of Sarisbury hath
(perhaps too juftly on ſome Hands) to the O- alſo intimated in his grave Advice concerning
pinion of Parity ; another (too wildly) Anti- the Lutheran Differences; And the like Occar-
chriſtianiſm, to the only ancient and true go. rences in the Judgment of the four learned
vernment of the Church. Now God forbid French Divines, concerning the peace with the
that either Church or Man ſhould be tryed and Lutheran Churches, and meet to be throughly
judged by his Adverſary : This were no other conſidered. For the force of Conſecutions is
than that the arraigned Innocent, fhould be ſen- many times very deceitful, and ſuch as may ea-
tenced by the Executioner. And if in a civil Ju- fily, betray our Diſcourſe. There are indeed
dicature there be required ſworn and able Judg- fuch Conſequences as are plainly neceſſary,
es, juſt Laws, clear Evidence, ſelect Jurors, and thoſe which in their firſt ſight carry in
recorded Proceedings, how much more ought them no leſs certainty than the Principles from
this to be expected in thoſe Pleas of Religion which they were immediately derived: Of this
which concern the eternal State of the Soul, Nature are they which are reciprocally dedu-
the ſafety of the Church, and the glory of our ced from their certain and intrinfecal Cauſes to
Creator and Redeemer ? chino
their Effects; ſuch as, The Sun is riſen, it is
It is the Rule of the Apoſtle, that Charity therefore Day ; He is God, therefore Omnipo-
thinks not Evil; if therefore an ingenuous Ad-tent, Omniſcient. There are others which may
verſary fhall, out of an inward Self-conviction, perhaps ſeem to us no leſs neceſſary, as follow-
acquit his Oppoſite of an unjuſt Charge, we ing upon fome Premifles by an undoubted force
have reaſon to take it for a granted Truth, and of Reaſon ; which yet another thinks he can by
to make our Advantage of it: If then an Eraf- fome cleanly Diſtinction commodiouſly evade,
mus ſhall ſay that it cannot be denyed that Lu- and yet hold that ground which we laid for
ther hath intimated Monitions of divers Things, that Ratiocination; ſuch is that of Gualterius
which it were happy for the Chriſtian World the Jefuit, Theodore Beza denies that the Body
to have reformed, and which indeed, were not of Chriſt can be ſubſtantially in many Places
longer to be endured, as he doth to his Lauri- at once; Therefore he denies Gods Omnipo-
nus; If he ſhall ſay, that many things paſs cur- tence. The Proteſtant aſcribes to God more than
rent in the ancient Fathers which in Luther area meer permiſſion of Evil ; therefore he makes
condemned as Errors, as in his Epiſtle to
him the Author of Sin. Contrarily, no mean
If he ſhall ſay that thoſe things which Luther, one of ours inferrs, a Papiſt makes Chriſt a
urges, if they be moderately handled, come Creature, therefore he is an Arrian; makes
nearer to the vigour of Evangelical Preſcripti-Chriſt of Meal, therefore not of the bleſſed
ons, as he doth to his Fodocus Julius: If a Fe-Virgin, therefore an Apollinariſt. Conſequen-
rus, or Casander; if a Cuſanus, or Contarenus ; if ces which the Diſputant thinks to make good,
à Cajetan, or Montanus, or Cudſemius, or Francif- but the accuſed on either part derefts. Thus
cus à Saneta Clara, or any other temperate Ad-1 the honeſt and ingenuous Chriſtian is drawn
verſary, thall ſet favourable ſtates to our Con- from a commendable ſearch of neceſſary Truths,
troverſies, and give juſtly charitable Teſtimo into a wild chaſe of envious Inferences : And
nies to our perſonal Innocencies, we have no now the quarrel is indeed fallen off from Di-
Jeſs cauſe to accept their Suffrages, than their vinity, and is removed to the Schools of Lo
Partners have to credit them : Still Waters re- gick, natural Philoſophy, Metaphyficks; and
preſent any Object in their bottom clearly, not he that hath the moſt Truth muſt carry it,
thoſe that are either troubled, or agitated, dim- but he that can bring the moſt skilful Sophiſtry.
ly and imperfectly. But as for matter of Cri- What is it that diſtracts the Reformed Churches
mination, ſurely an Enemies Tongue is no Slan- of Chriſtendom, but this injurious conceit of
der; and if a cruel Inquiſitor ſhall ſend a Mar- inconſequent Inferences? The Humanity of
tyr to his Stake, ugly dreſſed, and painted over Chrift, faith one part, is Omnipreſent; therefore,
with Devils, a wiſe and charitable Spectator faith the other, no Humanity at all, ſince this is
thinks never the worſe of the Man for å forced only proper to the Deity. The ubiquity of
Diſguiſe, but fees in that Heretick a Saint, and Chriſts human Nature is denyed, faith the o-
in thoſe Devils beautiful Angels of God. As ther; therefore the perſonal Union is deſtroy-
we may not believe an Adverſary in Reports, ed. Away with theſe rigid Illations, when we
ſo not in the pretended Conſequences of o have to do with Brethren ; each holdeth his
pinion.
Efri borong 108 own, both diſclaim the Inferences;
SECT. XI.
ref} aw w and in their Senſe may: For, as
learned Bucer gravely, Ic is our
The ſeventh Rule of Moderation, Not to judge follow upon any Opinion, but procur.
part to ſee not what doch of it ſelf Sent. de pace
of an Adverſarie s Opinion by the Inferences what follows in the Conſcience of
pretended to follow upon it. to stris thoſe who hold that Opinion which we think
Dhe
contrary to a fundamental Article. Were this
Several
Eventhly therefore, there cannot be a more Rule held, how happy were the Church, how
ufeful Rule for our moderation in Judg- certain our Peace? When we have done our
ment, than this, That we may not take that beſt, there will be Errors enough in the Church,
Citat. D.
Davenant.
we

Lib. II.
Chriſtian Moderation.
35
3
we need not to make them more. This was the Virgin Mary. We pronounce Anathema to thoſe
not the faſhion in the plain-dealing World of that maintain two Sons, one before all Worlds, the
the firſt Ages of Chriſtianity; no Hereſy was other after the affuming of Fleſh from the Virgin :
then feoffed upon any Man, but upon open Thus he. Is there any Man here condemned
and acknowledged Conviction, and if he clear- for an Heretick, but he who directly affirms,
ed himſelf from the main Crimination, he was confeſſes, maintains Opinions truly damnable
pronounced Innocent. Look into the Records Neither indeed is it juſt or equal that a Man
of times, the contagion of Arrius, beginning ſhould, by the Malice of an Enemy, be made
at the obſcure Church of Baucalis, foon reache guilty of thoſe Crimes which himſelf abhorrs.
to Alexandria, and there inſtantly infe&ed What I will own is mine, what is caft upon me
feven hundred Virgins, twelve Deacons, fe- is my Adverſaries; And if I be by Deductions
ven Prieſts, and offered to diffuſe it ſelf into fetche into fuch Error, the fault is not in my
the very Epiſcopal Throne ; at laft, by Mile- Faith, but in my Logick; my Brain may err,
tus his Relation, the Archbiſhop Alexander is my Heart doth not. Away then ye cruel Tor-
made acquainted with the rumour of that He- tors of Opinions, Dilaters of Errors, Dilaters
refy, he preſently ſends for Arrius, and char- of your Brethren, Incendiaries of the Church,
ges him with the Crime: That impudent Mouth Haters of Peace, Away with this unjuſt Vio-
iticks not to confeſs his wicked Error, but there lence, let no Man bear more than his own Bur-
openly cafts up the Poyſon of this damnable then ; Preſs an erring Brother (if he pleaſe) in
Doctrine before his Governour. The holy Bi- way of Argument, with ſuch odious Confecta-
ſhop no leſs openly reproves him, urges and ag- ries, as may make him weary of his Opinion,
gravates the facrilegious impiety of his Opini- but hate to charge him with it as his own
on; And finding him to ſecond his Error with frame not imaginary Monſters of Error with
Contumacies, expells him from his Church, fol- whom you may contend. He that makes any
lows him (as was meet) with ſeventy Letters Man worſe than he is, makes himſelf worſe
of caution to other Churches, yet ftill the than he. atrofida pola sta
miſchief ſpreads : The godly Emperor Con-plada deslocadwigan
ftantine is informed of the Danger, he calls a 19 lei ECT. XII.
Synod; Arrius, with all his wicked Pamphlets, dos balfrodit
is chere cryed down, and condemned to Baniſh- The eighth Rule of Moderation, To keep Opi-
ment. I do not find thoſe holy Fathers nib-
nions within their own bounds, not imputing
Jing at Conſequences, ſtrain'd out of
Papers p
private Mens conceits to whole Churches.
but charging him with the downright Pofiti-
ons of Hereſy; ſuch as theſe Blaſphemies con E
Ighthly, it will be requiſite to a peaceable
cerning Chriſt, Time was when he was not; He
Moderation, that we ſhould give to every
was made of things that were not ; He was not be- Opinion his own due extent, not caſting pri-
gotten of the Subſtance of the Father; in time, not vate Mens Conceits upon publick Churches,
from Eternity ; not true God of God, but created of not fathering ſingle Fancies upon
nothing. Here were no tricks of Inferences, a Community: All Men cannot
no quirks of Sophiſms, no violent deduđion of accord in the ſame Thoughts ; plurimorum
unyielded Sequels ? the Hereſy proclaimed it there was never any Church un-
ſelf, and was accordingly ſentenced. Such der Heaven, in which there was
re in æfti-
were the Proceedings with the Apollinariſts, in not fome Ahimaaz, that would run
the third Council of Rome ; and in the firſt Ge- alone. In all Waters, lightly, there Greg. Moral. t.
neneral Council of Conftantinople, with the Ma- are ſome ſorts of Fiſh that love to
cedonians ; and where not in the caſes of Here: ſwim againſt the Stream ; there is
fy; And if (for all the reſt) we would ſee a no reaſon that the blame of one or few, ſhould
Model of the old Theological ſimplicity in the be diffuſed unto all. If a Pope John the 22.
Cenſures of this Nature, we need but to caft ſhall maintain that the Souls of the bleſſed ſhall
our Eye upon that Profeſſion of Faith, and Ana- fleep cill the Reſurrection; If a Dominicus de
thematiſm which Damaſus ingenuouſly wrote Soto ſhall hold, that the whole Chriſtian Faith
to Paulinus, whether Biſhop of Theſſalonica, as ſhall be extinguiſhed in the Perfecutions of An-
Theodoret would have it, or, as o- tichrift ; ſhall we impute thoſe Opinions to the
thers, of Antioch ; We pronounce A-See, or Church? If an Alphonfus à Caſtro ſhall
Pill, Rom: 3. nathema, faith he, to thoſe who do hold Hereticks and Apoftates, after they are
fub Damafo.
not with full liberty proclaim the Holy once Baptized, to be true Members of the Ca-
Ghoſt to be of one Power and Subſtance with the Fa- tholick Church; Or a Catharinus, or Vaſquez
ther and the Son, We pronounce Anathema to them ſhall reach the Commandment that forbids wor-
who follow the Error of Sebellius, Saying, that the ſhipping of Images to be meerly Temporary :
Father is one and the fame Perſon with the Son, We If a Durant ſhall revive Pelagianiſm, in denying
pronounce Anathema to Arrius and Eunomius, who, that there is any need of the divine Aid, either
with a like impiety, but in a form of words unlike, of general or ſpecial concourſe in human A&i-
affirm the Son and the holy Spirit to be Creatures. ons; If a Richardus Armachanus ſhall ſecond the
We pronounce Anathema to the Macedonians, who, Novatians, in teaching that there is no Pardon
coming from the ſtock of Arrius, bave not varied to be obtained by the Penitent for ſome hei-
from his Impiety, but from his Name. We pronounce nous Sins; If an Occham ſhall teach that the vi-
Anathema to Phocinus, who renewing the Hereſy of fible Signs are not of the eſſence of a Sacra-
Ebion, confules our Lord Feſus Chriſt made only of ment: Or a Johannes Pariſienſis, or Cornelius &
Lapide
20
Non debet
malum tende-
mationen
cunctorum.
26. 28.
Bin. Concil.
Bone

36
Chriſtian Moderation.
LIB. II.
II.S
Lapide (little differing from the condemned Er- Church. But if this Task be little leſs than
ror of Rupertus Tuitienfis) ſhall teach, that the impoflible, ſince by this means every Man may
Sacramental Bread is hypoftatically aſſumed by have ten thouſand ſeveral Tongues at plea-
the word; is there any ſo unjuſt Arbiter of fure ; how much more happy were it, that the
Things, aś to upbraid theſe Paradoxes to the Sons of the Church could obtain of themſelves
Roman Church, who profeffeth their diſlike ? ſo much good Nature, and fubmiffive Reve-
Thus if a Knox, or Buchanan, or Goodman, ſhall rence, as to ſpeak none but their Mothers
broach exorbitant and dangerous Opinions, Tongue? The form of Tongues in the firſt
concerning the Succeſſions and Rights of Kings, deſcent of the Holy Ghoſt, was fiery and clo-
and lawleſs Power of Subjects, why ſhould this ven; and that was the fitteſt for the ſtate of
be laid in our Diſh, more than a Suarez, or the firſt plantation of the Goſpel, intimating
Mariana in theirs ? If á Flaccius Illyricus fhall up- that Fervor, and Variety, which was then both
hold a fingular Error concerning Grace, and given, and requiſite ; Now in the enlarged and
Original Sin ; If ſome ill-adviſed Followers of fetled Eſtate of his Evangelical Church, the
Zuinglius fhall hold the Sacramental Elements to fame Spirit deſcends, and dwells in Tongues
be only bare Signs, ſerving meerly for Memo- cool and undivided; Cor unum, via una, One
ry, and Repreſentation; if fome Divines of Heart, one Way, was the Motto of the Pro-
ours ſhall defend the rigid Opinions concern- phet, when he foretels the future
ing Predeſtination ; If ſome phantaſtical Heads coalition of Gods People; and, one Rom.15.6.
Shall cry down all decent Ceremonies, and all Mind, one Moutb, was the Apoſtles
fet Forms of Devotion; why ſhould the Church to his Romans. Let us walk by the Cer. 13.
ſuffer double in thoſe things which it bewails ? Same Rule ; Let us mind the ſame
Philip. 3. 16.
Surely, as the Church is a collective Body, ſo I thing, is his Charge to his Philippia
it hath a Tongue of her own, ſpeaking by the ans. But if any Wrangler affect to be Singular,
common Voice of her Synods, in her publick and will needs have a mind of his own, let
Confeſſions, Articles, Conftitutions, Cate him ftand but for what he is, let him go only
chiſms, Liturgies; what ſhe ſays in theſe for a ſingle Figure, let him not, by a Miſprifi-
muſt paſs for her own: But if any ſingle Person, take up the place of Thouſands. i am
fon fhall take upon him (unauthoriſed to be signs Th10
ebony
the Mouth of the Church, his Inſolence is dinsd os Hans ECT. XIII.
Votala a
juſtly cenſurable ; And if an Adverſary thall-din 19desi SECT. XIII.
charge that private Opinion upon the Church, The ninth Rule of Moderation; The Actions and
he ſhall be intolerably injurious. Indeed, as it
Manners of Men muſt not regulate our fudg-
is the beſt harmony where no part, or Inſtru-
ment, is heard alone, but a ſweet Compofition -- ments concerning the Cauſe. le
70 200
and equal Mixture of all; ſo is it the beſt ſtate H 1082148
SOR 2140 de
aina
of the Church, where no diffenting Voice is Inthly, neither doth it a little conduce to
heard above, or beſides his fellows, but all a Moderation, to know, that the Facts
gree in one common ſound of wholſom Do- and Manners of Men, may not be
ctrine. But (ſuch as Mans natural Self-love is) drawn to the prejudice of the Cauſe; Sententia
this is more fir to be expe&ted in a Platonical for, howſoever it commonly holds, impia, vita
Speculacion, than in a true reality of Exiſtence; that impious Opinions and looſe one bene vin
for whilſt every Man is apt to have a good Life go ftill together, yer it is no wit qui non
conceit of his own deeper Inſight, and thinks trufting to this Rule, as if it did re&te credit.
the praiſe and uſe of his Knowledge loft, un- not admit of Exceptions. There Calixtus Bene-
diet. Epifc.
leſs he impart it, it cometh to paſs, that, not have been thoſe whoſe Errors have
containing themſelves within their own Priva- been foul, and yet their Conver-
cies, they vent their Thoughts to the World, and fation faultlefs. I remember what IA
hold it a great Glory to be the Authors of ſome Bernard ſaid of Peter Abailardus, that Bernard. Epift.
more than common piece of Skill: And to ſay be was John without, and Herod 193.
truth, the freedom and eaſe of the Preſs hath within : And of Arnoldus of Brixia, Epift
. 195,
much advanced this itching and diſturbing hu- Would God bis Do&trine were Jo found
Epiff. 196.
mour of Men: Whilft only the Pen was im- as his Life is ſtrict : and elſewhere,
ployed Books were rare ; neither was it ſo eaſy Whoſe Converſation is Honeg, his Opini-
for a Man either to know anothers Opinion, on Poyſon; whoſe Head is a Doves, bis
or to diffuſe his own ; now, one only day is Tail is a Scorpious. Epiphanius, when Epiphan.
enough to fill the World with a Pamphler, he ſpeaks of the Heretick Hierax hereſ. 67.1
and ſuddenly to ſcatter whatſoever conceit, (an Heretick with a Witneſs, who
beyond all poſſibility of Revoca- denyed the Reſurrection of the Fleſh, which
This is ſea-
tion. So much the more need there he granted to the Soul) could ſay, He was a
ſonably and
is for thoſe that fit at the Helm, Man truly admirable for his exerciſe in Piety,
happily done whether of Church or State, to and ſuch an one, as beſides the governance of
carry a vigilant Eye, and hard his own, could draw other Mens Souls to the
Chamber Hand over theſe common Tel- practice of Godlineſs: And Auguſtine, ſpeaking
lately made.
tales of the World, and ſo to re- ſomewhere of Pelagius, and ſome others of his
ſtrain them (if it were poffible) Sect (I remember) acknowledgeth, that the
that nothing might paſs their Stamp which carriage of their Life was fair and unblama-
ſhould be prejudicial to the common Peace, or ble : And thoſe that are the bittereſt Enemies
varying from the received Judgment of the 'to the Waldenſes, or poor Men of Lyons, give
great
N
by an Order
of the Star-

LIB. II.
Chriſtian Moderation.
37
:
V. Fides.
;
great Teſtimony to the Integrity and Inoften-
fiveneſs of their Converſation.
SE C T. XIV.
So on the contrary, there are many whoſe
Religion is found, but their Life impure...As The tenth Rule of Moderation ; That we muſt
acni
Cæfar faid of old, We bave enough of theſe Birds
draw as near as we ſafely may to Chriſtian
at home. Such, as like Ants, follow the track of
Adverſaries in caſes of leffer Defferences.
their fellows to their common Hillock, going
on thoſe right ways of Opinion whereinto Ex-
ample and Education have put them, yet ſtain T will perhaps ſeem a Paradox to fome, which
ing their Profeſſion by leud Beha I mult lay down for a tenth Rule of Mode-
viour. I have read that a rich few ration, viz. That we muſt endeavour to draw
Bromiard.
being askt why he turned Chrifti- as near as we may to Chriſtian Adverſaries in
an, ſaid the cauſe upon the Vir- the Differences of Religion : For fome Men
tue of our Faith: And being askt, how he did whoſe Zeal carries them beyond Knowledge,
fo well know the virtue of ſuch Faith, becauſe are all for Extremities, and think there can ne-
(ſaid he) the Nation of Chriſtians could not ver be diſtance enough betwixt themſelves and
poffibly hold out fo long by virtue of their thoſe that oppoſe them in the Controverſies
Works, for they are ſtark naught ; therefore it of Doctrine or Difcipline. For the righting of
muft needs be by the power of their Faith. Cer- our conceits in this point, we fhall need a dou-
tainly it were woe with us, if Lives ſhould de- ble Diftinction; one of the Perſons, the other
cide the truth of Religion betwixt us and Un- of the limits of our Approach or Remoteneſs,
believers, betwixt us and our ignorant Fore-fa- Of the Perfons firft, for there are Hoftes, and
thers : Theſe are not therefore fit Umpires be there are Inimici; The former, they who pro-
twixt Chriſtians competicioning for the Truth. feſs open Hoftility to the whole Cauſe of Chri-
The Few was the founder for Religion, yet ftianity, as Fews and Turks: The latter are Ad-
bot •
the Samaritan was more charitable verſaries within the Boſom of the Church
Nullum mai than either the Levite or Prieft. It ſuch as, according with us in the main effenti-
lum Punicum were ſtrange, if in the corrupteft al Truths, maintain ftiff Differences in matters
in quo non Church there were not fome Con- of great Conſequence, both in the Judgment
num ſupputre. ſcionable; and no leſs, if in the and Practice of Religion. To the firſt of theſe
holieſt there be not ſome Lawleſs we do juftly profeſs publick and univerſal De-
and Inordinate; there is no Pomgranate where-fiance, hating all Communion with them, fave
in there is not fome Grains rotten. The San- that of civil Commerce, which is not unlaw-
&ity of ſome few cannot bolſter out falfhood in ful with the moſt favage Infidels. And in this
the common Belief; neither can the diſorder Name do we deſervedly cry down thoſe Fa-
of Orthodox Believers diſparage that ſoundneſs vours which theſe avowed Enemies of Chriſt
of Doctrine which their Life belies. And if receive at Rome, even from the Hands of him
our Saviour give us this Rule for who pretends to ſucceed the moſt fervent Apo-
Mat. 7.17, diſcerning of falſe Prophets. By Atle, that once faid, Lord, thou know-
18, 19.15 105 their fruits you shall know them eft I love thee : Beſides the benefit Lib. Sacrar.
doubtleſs that Fruit was intended chiefly for of a favourable Entertainment, we
their Doctrine; their Lives were fair, their know the Pope on his Coronation-
Carriage innocent, (for they came day vouchſafes to receive a Preſent
in Sheeps cloathing.) What was that from their Hands, no leſs than in locis Italiæ
prolegom.
other than honeſt Simplicity? yet that holy Book of God, which adjacenti-
their Fruits were evil: But wichal, as a good their curſed Impiery prophaneth, nullius Hereti-
and holy Life is (as he ſaid well) a good Com- and which, in requital, condem- cus quovis pre-
mentary to the facred Volume of God; ſo their neth their Impiety; whilft thoſe textu domici-
out-breaking Iniquities were a good Commen that profeſs the fame Creed more
tary upon their vicious Doctrines; both ways fincerely than himſelf are rigo- aut morari
re, habitare,
were their Fruits evil. And if meer outward rouſly expelled, and cruelly mar- poffit, Greg.15.
Carriage ſhould be the fole Rule of our Tryal, tyr'd. Our Stomach doth not ſo Anno 1632.
nothing could be more uncertain than our De- far exceed our Charity, but we can
termination. How many Dunghills have we pray for thoſe miſcreant Jews; they flettendogenua.
orare, ſed 2012
feen, which whilft they have been covered once for all curſed themſelves, His Greg. Fer. 6.
with Snow, could not be diſcerned from the blood be upon us and our Children; we poft Palmas,
beft Gardens? How many ſour Crabs, which are ſo merciful to them, that we
Gavant. En-
for Beauty have ſurpaſſed the beſt Fruit in our can bleſs them in praying that his Concio.
Orchard ? As in matter of Reaſon, Experi- Blood may be upon them for their Gavant, es
ence tells us, that ſome Falſhoods are more pro- Redemption.
. 2
bable than ſome Truthis, ſo is it alſo in matter wine
. Mediol. Munfter
. Precept. Moſaica negat. Ib. Munft. Tb.
of Practice; no Face ſeems ſo purely fair, as Munft.
the painted. Truth of Doctrine is the Teſt, do lo risina 9 Its demasol
whither we muft bring our Profeffion for mat And as we can pray for their Converſion,
ter of Tryal; and the ſacred Oracles of God ſo we cannot but commend the Order which
are the Teſt, whereby we muſt try the truth of is held in ſome parts of Italy, that, by the care
Doctrine.
OTESIM Ons Todstang
Stoward Disseny ators non obsm Sabboths in thoſe places where the Jews are
Yol of the Ordinary, Sermons are made
on their
ses doute o jog 919W portadors bordgil on ſuffered to dwell for their Convi&ion ; but
whilft
ceremon.
Salmeron. 1.
lium contrabe-
Pro Judæis eft
chirid. tit.
.60
Hebr. ex Pro-
38
Chriſtian Moderation.
Lib. II.

TES.
whilſt we wiſh well to their Souls we hate their munion. God forbid we ſhould ſhut up Chri-
Society.
ftian Brotherhood in fo narrow a Compaſs, as
I like well that piece of juſt Prohibition, to bar all Mif-believers of this kind out of the
That Chriſtian Women ſhould not be Nurſes to Family of God. Do but turn over that chari-
the Children of Jews in their Houſes; but cable and irrefragable Diſcourfe of Chriſtiano-
I cannot brook the Liberty following, that out graphy ; let your Eyes but walk over thoſe am-
of their Houſes, by Licence from the Ordina- ple Territories, and large Regions, which in
ry, they may; My Reaſon is but juft, becauſe moſt parts of the habitable World (but eſpecial-
their proud Deteftation goes ſo high, as to an ly in Europe, Africa, and Aſia) profeſs the bleſſed
abſolute forbiddance of any Office of Reſpect Name of God our Redeemer, and look to be
from theirs to us, and yet allows the ſame from faved by his Blood; and then ask your Heart
ours to them. So, by their Law, a Jewiſh Wo- if you dare entertain ſo uncharitable a Thought,
man may not be either Midwife or Nurſe to as to exclude ſo many Millions of weak, but
one of ours; yet giving way to our Women, true Believers, out of the Church below, or
to do theſe Services to theirs. Not to ſpeak of out of Heaven above : You ſhall there ſee Gre-
the ſame faſhion of Garments (which howe- cians, Ruſſians, Georgians, Armenians, Jacobites, A-
ver forbidden by the Law, they have now baſſines; and many other Sects ſerving the ſame
learned, for their own Advantage, to diſpenſe God, acknowledging the ſame Scriptures, be-
with) what a curioſity of hatred it is, that if lieving in the fame Saviour, profeſſing the ſame
one of us Gentiles ſhould make a Fews fire on Faith in all fundamental Points, aſpiring to the
their Sabbath, it is not lawful for them to fit by fame Heaven ; and like Bees, though flying
it: And why ſhould we be leſs averſe from ſeveral ways, and working upon ſeveral Mea-
that odious Generation? They have done Vio-dows or Gardens, yet in the Evening meeting
lence to the Lord of Life, our bleſſed Redeem together in the ſame Hive.
er; what have we done unto them? Blood Now, if I liv'd in the Community of any of
lies ſtill upon them, nothing upon us but undue theſe diverſe Sects of Chriſtians, I ſhould hold
Mercy, ris, on
douit my Duty to comply with them in all (not
But as to the latter kind of Adverſaries, we unlawful) Things; and if any of them should
muſt be adviſed to better Terms ; if any of them live in the Community of our Church, I fould
who call themſelves Chriſtians have gone ſo far labour by all good means to reclaim him from
as dire&ly and wilfully to raze the his erroneous Opinion, or ſuperſtitious Pra-
dulore, mérge. Foundation of our moſt holy Faith, Aice; and when I had wrought upon him my
Im On
and being ſelf-condemned through utmoſt, rather than let go my Hopes and In-
eida ni ban the clear evidence of Truth, ſhall tereſt in him, I would go as far to meet him
I slony
rebelliouſly perſiſt in his Hereſie : (without any angariation, fave that of Chari-
Gen 49.6. Into the Secret of ſuch Men, let not ty) as the Line of a good Conſcience would
wid lo con my Soul
E come, my Glory be thou not permit me; herein following the ſure Pattern
ogA sasvio joyned to their Aſſembly. I know no of our bleſſed Apoſtle : Whoſe
reaſon to make more of ſuch an Profeſſion it is, Though. I be free from
one, than of a Few or Turk in a all Men, yet I have made my Self Ser-
Theod. lib.4.
Chriſtians Skin. I cannot blame vant unto all, that I might gain the astot
C. 14.& caso that holy Man, who durft not in- more: unto the Jews I became as a Jew, that I
food. 2. 7ac. 16. dure to be in the Bath with ſuch a might gain the Jews; And to them under the Law,
sinti nipo sit Monſter; or thoſe of Samoſata, as under the Law, that I might gain them that are
who in imitation of this fact of St. John, let under the Law ; To them that are without Lab, as
forth all the water of that publick Bath where without Law, (being not without Law to God, but
in Eunomius had waſhed, and cauſed new to be under the Law to Chriſt) that I might gain them that
put therein. I cannot blame Theo- are without Law, To the weak I became weak, that
din 20 seni dofius, a Biſhop of Phrygia, (however I might gain the weak. I am made all things to all
Socrat. l. 7. Socrates pleaſes to cenſure him ) Men, that I might by all means Save some
that he drove the Macedonian Heb.I do much fear the Church of Rome hath a
Iflad: agre-
Sus non de
reticks, not out of the City only, hard. Anſwer, to make one day in this particu-
but out of the Country too. I lar ; who, imperiouſly, and unjuſtly challeng-
cæ Eccleſia. cannot blame Gratianus the Empe-ing unto it ſelf the Title of the Church Catho-
ror, that he interdicted all Affem- lick, futteth all other Chriſtian Profeflions out
blies to the Manichees, Photinians, of Doors, refuſing all Communion with them,
Eunomians ; And if he had exten- and fo negle&ting them, as if they had no
ded his Ban againſt thoſe other Souls, or thoſe Souls coft nothing. Among the
forenamed Hereticks, it had been yet better reft, I ſhall give but two Inſtances
. bastao
for the Church. Hierom's word is a good oner;
The great Prince of the Abafine ellos 2545
It is not cruelty that we thus do for Gods Cauſe, but Chriſtians having heard of the Dam. à Goes.
Piety. But if there be any who with full con- fame of the European Churches, hiſtr. Ethiop
ſent embrace all the Articles of Chriſtian Be- fends ſome of his Nation, of whom
lief and yet err, (not contumaciouſly) in fome he had a great Opinion, to Rome, to be inform-
fuch dangerous Conſequences as do in my ed of the Subſtance and Rites of Religion there
Underſtanding (though not their own) threa- profeſſed; Zago Zaba was one of the Number;
ten ruin to the Foundation by them yielded, they with great labour and hazard arrived there,
as I dare not exclude them from the Church of made known their great Errand; but were ſo
.God, ſo I dare not profeſs to abhor their Com- far ſlighted, that they were not ſo much as ad-
mitted
I Cor. 9. 19,
20, 21, 22,
IS
C. 3:
more catholi-
Sozom. l. 7.
C. I.
Sozom. ibid.
c. 2.

LIB. II.
Chriſtian Moderation
39
Tit. 3. 10.
Κυρίλλου.
Kuena. Wed.
of Canterb.
in his late
mitted to Chriſtian Society, and after many Next to the Perſons, the Limits of this Rem
Years vain Hope were turn'd home diſregard- proach or Remoteneſs are confiderable, which
fully, not much wiſer than they came, with muſt be proportioned according to the Condici-
out any other News, fave of the Scorn and In: Jon of them with whom we have to deal : If
folence of thoſe who ſhould have inſtructed they be profeſſed Enemies to the
them. A Carriage much ſuitable to that which Chriſtian Name, Beware of Dogs, Philip. 3. 2.
they ſtill bear to the Greek Church; a Church beware of the Concifion, ſaith the A-
which, as for Extent, it may compare with poſtle of the Gentiles. Juftly muſt
978 dair
theirs, ſo for Puricy of Dodrine, I dare fay (if we ſpit at cheſe Blaſphemers, who is indien
that be her Voice which her laſt Patriarch, Cyril Say they are fews, and are not
, but Revel. 2. gah
of Conſtantinople hath acquainted the World with are the Synagogue of Satan. If they
al, as I was alſo confidently affured, by the late be coloured Friends, but true He-
Learned Biſhop of Saribaris) as far exceeding the recicks, ſuch as do deſtroy directly to god
Roman Church, as the Roman doth the Ruſſian, and pertinaciouſly the Foundation
or Ethiopick, which it moſt contemneth. Let of Chriſtian Religion, the Apo-
any the moſt curious Eye travel over that learn- iie's Charge is expreſs
, Hæreticum 701 ben
ed Confeffion of Faith, which, after all Devices hominem devita ; À Man that is an IO.
and Illufions, is proved ſufficiently Heretick, after the firſt and ſecond ad-
ouverted to be the genuine Act of that wor-monition avoid and reject ; and ſuch an one as he
min van Buur thy Patriarch, and by him publiſh-may be, that adds Blaſphemy to Herefie, it
ομολογία, .
ed in the Name of the whole might be no real miſtaking (though a verbal)
Greek Church, and let him tell me of that wiſe and learned Pontifician, who mil-
πνώμα άγιον
εν τη πατρός
what one Blemish or Mole he can reading the Vulgar, made two Words of one,
devod teges
find in that fair Body, fave only and turned the Verb into a Noun, De vita ; Sup-
gére for that one Clauſe concerning the ple, Tolle, put an Heretick to Death: A Practice ſo
Iluzi nej uố third Perſon of the Bleſſed Trini- rife in the Roman Church againſt thoſe Saints,
See this Que- ty, The Holy Spirit proceeding from the who, in the Way which they call
tor
hien thortly Father by the Son ; wherein there Hereſie, worſhip the Lord God of A&s 24. 14.
but fully
can be no Danger, whilft he adds their Fathers, believing all Things
handled by in the next Words, Being of the ſame which are written in the Law, in the Prophets,
my L. Grace
Subſtance with the Father and the Son; in the Apoſtles, that all the world takes Notice
and concludes, Theſe three Perſons in of it; ſeeming with the rapt Evangeliſt, to
convictive nione Ellence we call the moſt Holy Trini-hear the Souls from under the Al-
A.C. Sect. 9.
ty, ever to be bleſſed, glorified, and a- tar crying aloud, How long Lord, Revel. 6.
dored of every Creature. This Error boly and true, doſt thou not judge and 9,10..
And largely of his Greek Church, as it is now avenge our blood on them that dwell up-
diſcuſſed by minced
minced, is rather a Problem of on the Earth? Surely were we ſuch as their una
the Archbiſh. Scholaſtical Divinity, than an He- charitable Miſ-conſtruction would make us,
of Spalat. De
relie in the Chriſtian Faith. In their Cruelty were not excuſable before God or
Repub. Ecclef.
1. 7., cap. 1o.
all the reſt, fhew me any the moſt Men; but now, as our Innocence ſhall aggra-
able and ſincere Divine in the vate their Condemnation before the juft Tribu-
ad 187. Ne whole Chriſtian World, that can nal in Heaven, ſo our Example ſhall condemn
make a more clear and abſolute them in the Judgment of all impartial Arbiters
more, &c. Et
Declaration of his Faith, than that here on Earth: For what Client of Rome was
1566. Gavani Greek Church hath done by the ever ſentenced to Death by the reformed Church,
Hand of her worthy and renown- meerly for Marter of Religion? What are we
Congr. Epiſc.
20. Febr 1596.
ed Prelate ; yet how uncharitably other to them than they are to us? The Cauſe
is to 1506 is ſhe barr'd out of Doors by her is mutually the ſame; only our Charity is more,
unkind Siſter of Rome? How unjuſtly branded our Cruelcy leſs. Neither is this any ſmall Te-
with Hereſie? Inſomuch as it is abſolutely for- ſtimony of our ſincere Innocence: It is a good
bidden to the Grecian Prieſts, to celebrate their Rule of Saint Chryſoſtome, If we would know a
Maffes and Divine Services in the Roman Faſhi-Wolf from a Sheep (ſince their cloathing, as
on; neither may the Roman officiate in the they uſe the Matter, will not difference them)
Græcian Manner, under the Pain of perpetual look to their Fangs, if thoſe be bloody, their
Suſpenſion. And if a Woman of the Latin Kind is enough bewrayed; for who ever ſaw
Church be given in Marriage to a Greek, ſhe the Lips of a Sheep beſmeared with Blood ? It
may not be ſuffered to live after the Grecian Fa- is poſſible to ſee a Campian at Tiburn, or a Gara
Shion ; A Solceciſm, much like to that of the net's Head upon a Pole? Treaſonable Practices,
Ruſſian Churches, who admit none to their Com- not meer Religion, are guilty of theſe Executi-
munion (be he never ſo good a Chriſtian) if ons. But however our Church is thus favoura-
he does not ſubmit himfelf to their Matriculati- ble in the Caſe of thoſe Hereſies which are ei-
on by a new Baptiſm. Sure, thoſe Chriſtiansther fimple, or ſecondary and conſequential;
that thus carry themſelves towards their dear yet in the Caſes of heretical Blaſphemy her holy
Brethren ( dearer perhaps to God than they ) Zeal hath not fear'd to ſhed Blood ; witneſs the
have either no Bowels, or no Brains, and ſhall Flames of Ket and Legat, and ſome other Ari-
once find by the Difference of the Smart, whe-ans in our Memory; and the zealous Proſecuti-
ther Ignorance or Hard-heartedneſs were guilty on of that Spaniſh Ciftercian, whom we heard
of this injurious Meaſure.huhelsea and ſaw (not long ſince) belching out his blaf-
phemous Contumelies againſt the Son of God ;
f
who,
Anſwer to
p. 24, 25, 26.
num. a 19.
Graci Latino
Pio 5. Anno
Gavant. BOC

40
Chriſtian Moderation.
Lib. II.
who, after he was given over to the ſecular in their Nature indifferent, (after the lawful
Power for Execution, was by the Spaniſh Em-Command of Authority) are blazon'd for finful
baſſador, Maſter Gondemor, carryed back into and hainous, and are made an Occaſion of the
Spain, by leave from King James of bleſſed Me Breach of the common Peace, certainly it may
mory : In which kind allo Maſter Calvin did prove that ſome Schiſm (even for trivial Mat-
well approve himſelf to God's Church, in bring- ters) may be found no leſs pernicious then fome
ing Servetús to the Stake at Geneva. As for thoſe Hereſie. If my Coat be rent in pieces, it is all
which are Hereticks only by conſequence, and one to me whether it be done by a Bryer or a
interpretation, heedleſly undermining that Foun- Nail, or by a Knife ; if my Veſſel fink, it is all
dation which they would pretend to eſtabliſh, one whether it were with a Shot or a Leak;
as we may not, in regard of their Opinions in the leſs the Matter is, the greater is the Diſo-
themſelves, utterly blot them out of the Cata- bedience, and the Diſturbance ſo much the
logue of Brethren, fo we muſt heartily endea- more finful. No Man can be ſo fooliſh as to
vour all good Means for their Reclamation, think the Value of the Apple was that which
ſtrive to convince their Errors, labour with caſt away Mankind, but the Violation of a Di-
God for them in our Prayers, try to win them vine Interdiction. It is fit there-
with all loving Offices ; neither need we doubt fore that Men ſhould learn to ſub- 1 Pet. 2. 13.
to joyn with them in holy Duties, until their Ob- mis themſelves to every Ordinance of
duredneſs and wilful Pertinacy ſhall have made Man for the Lord's ſake : But if they ſhall be wil-
them uncapable of all good Counſel, and have fully refra&ory, they muſt be put in mind, that
drawn them to a turbulent Oppoſition of the Korah's Mutiny was more fearfully revenged
Truth: For, as it is in actual Offences, that not than the moſt grievous Idolatry.
our Sin, but Unrepentance damns us; ſo it is ad
in theſe Matters of Opinion, not thé Error,
SECT. XV.
but the Obſtinacy incurrs a juft Condemnation.
So long therefore as there is Hope of Reforma. The eleventh Rule of Moderation ; To refrain
tion, we may, we muſt comply with this kind
of erring Chriftians, but not without good from all railing Terms, and Spiteful Provo-
Cautions : Firſt, that it be only in Things good
cations in Differences of Religion.
or indifferent. Secondly, that it be with a true
Deſire to win them to the Truth. Thirdly, that TT ſhall be our eleventh Rule for Moderation,
to
there be no Danger of our Infection ; for we ſpiteful Provocations of each other in the Dif-
have known it fall out with fome, as of that no- ferences of Religion. A Charge too requiſite
ble Crecian of whom Xenophon ſpeaks, who whilft for theſe Times, wherein it is rare to find any
he would be offering to ſtay a Barbarian from Writer whoſe Ink is not tempered with Galland
caſting himſelf down from the Rock, was drawn Vinegar ; any Speaker whoſe
down with him for Company from that Preci- Mouth is not a Quiver of ſharp
pice. Saint Auſtin profeffes that this was one and bitter Words. It is here, as it Pfal.64.3.
Thing that hardned him in his old Manecheiſm, is in chat Rule of Law, The Breach
that he found himſelf victorious in his Diſputati- of Peace is begun by Menacing, increaf-
ons with weak Adverfaries ; ſuch Men inſteaded by Menacing, but finiſhed by this
of convincing yield, and make themſelves miſe- Battery of the Tongue. Wherein we Hoſpin. de
rable, and their Oppoſites fooliſhly proud and are like thoſe Égyptians of whom feftis Ethnic.
miſ-confident. Fourthly, that we do not ſo far the Hiſtorian ſpeaks, who having
condeſcend to complying with them, as for begun their Devotion with the Faſt, whilſt the
their fakes to betray the leaſt Parcel of divine Sacrifice was burning, fell upon each other
Truch. If they be our Friends, it muſt be only with blows, which having liberally dealt on all
ufque ad aras'; there we muſt leave them. That Hands, at laſt they ſat down to their Feaft:
which we muſt be content to purchaſe with our Thus do we; after Profeſſions of
Blood, we may not forgo for Favour, even of an holy Zeal, we do mercileſly Ex utraque
the Deareft
. Fifthly, that we do not ſo far wound each other with Reproach- parte ſunt qui
yield to them as to humour them in their Error, es, and then ſit down, and enjoy pugnare cupia
. Tyrori
as co obfirm them in evil, as to fcandalize o- the Contentment of our ſuppoſed Sua Epift
thers. And laftly, if we find them utterly in-Victory. Every Provocation ſets 1. 16.
corrigible, that we take off our Hand, and leave us on, and then (as it uſeth to be
them unto juft Cenſure.
with Scolds) every bitter Word heightens the
As for Differences of an inferiour Quarrel ; Men do, as we uſe to ſay of Vipers,
Stapil. de Nature ; if but (De venis capillari- when they are whipt, ſpit out all their Poyſon.
fenf. contra bus & minutioribus theologicarum qua- Theſe uncharitable Expreſſions
ftionum ſpinetis, as Staphilus would what can they bewray but a dif” Erafmus fax-
have theirs,) or, if of Matters ri-tempered Heart, from which they quòd Arium
tual, and ſuch as concern rather the Decoration proceed? as the Smoak and Sparks appellat Sata-
then the Health of Religion, it is fit they ſhould Aying up ſhew the Houſe to be on nam Antia
chriſtum.
be valued accordingly; neither Peace, nor fire ; or as a corrupt Spittle fhews
Præfat. ad
Friendſhip fhould be crazed for theſe in them exulcerate Lungs. By this Means Hilar.
ſelves conſidered. But if it fall out, through it falls out that che Truch of the
the Peevilhneſs and Self-conceit of ſome croſs Cauſe is neglected, whilſt Men are taken up
Diſpoſitions, that even thoſe Things which are with idle, yet buſie, Proſecution of Words ;
Iliricum.
like

LIB. II.
41
Chriſtian Moderation.
ह
Mr. Blunt's
II.
the Levant.
like as in thraſhing the Straw flies about our Ears, wont to ſay, that ill Spirits are abroad ; nei-
but the Corn is hid. And it hath been an old ther doubt 1, but that many Times (as well as
Obſervation, that when a Man falls to perſonal in Fob's Cafe) God permits them to raiſe theſe
Railing, it argués him drawn utterly dry of dreadful Bluftrings in the Air: right fo when
Matter, and deſpairing of any farther Defence; we ſee theſe Flalhes, and hear theſe hideous
as we fee and find that the Dog, which running Noiſes of Contention in God's Church, we
back falls to bawling and barking, hath done have Reaſon to think that there is an Hand of
fighting any more. I have both Satan in their raiſing and continu-
heard and read that this Practice is ance. For, as for God, we know
1 Kings 19.
Voyage to
not rare among the Jews, to brawi his Courſes are otherwiſe : When
in their publick Synagogues, and it pleaſed him to make his Preſence
to bang each other with their holy Candleſticks known to Elijah, Firſt there paſſed a great and
and Cenſers ; infomuch that this Scandal hath ſtrong Wind, which rent the Mountains, and
indangered the ſetting off ſome of theirs to Ma- brake the Rocks in pieces; but the Lord was
hometiſm. And I would to God it were only not in the Wind. After that Wind, came an
proper unto them, and not incident unto too Earthquake; but the Lord was not in the Earth-
many of thoſe who profeſs to be of the Number quake. After the Earthquake a Fire, but the
of them to whom the Prince of Peace faid, My Lord was not in the Fire : But after the Fire
peace I leave with you. It is the Caveat which came a ftill ſmall Voice, and therein was the
the bleſſed Apoſtle gives to his Galatians, and in Almighty pleaſed to expreſs him-
them to us, If ye bite and devour one felf: Loe, as Saint Ambroſe ob- Ambro. in
Gal. 5. 15.
another, take heed ye be not conſumed ſerves well, the Devil is for Noife, Pſal. 45.
one of another. Lo here, it is the Chriſt for Silence: He that is the
Tongue that bites, and ſo bites, as that (after Lion of the Tribe of Judah delights in the Style
the Faſhion of a mad Dog's Teeth) both Rage of the Lamb of God, and is ſo termed, both by
and Death follows. And if any Man thinks it John the Baptiſt, his Fore-runner in the Days of
a Praiſe (with the Lacedæmonian in Plutarch) to his Fleſh, and by John the Evangeliſt, his Apo-
bite like a Lion, let him take that Glory to him. ftle, in the State of his Glory. Neither was the
felf, and be as he would ſeem, like Holy Spiric pleaſed to appear in the Form of a
Pfal. 17.12.
a Lion that is greedy of his prey, and Falcon, or Eagle, or any other Bird of prey,
as a young Lion that lurketh in ſecret but of a Dove ; the Meekneſs and Innocence
places : But withal let him expe& whereof our Saviour recommended for a Pat-
that juſt Doom of the God of Peace, tern to all his Followers.de
Pfal.91.13.
Thou ſhalt tread upon the Lion and the If there be any therefore who delight to have
Adder; the young Lion and the Dragon their Beaks or Tallons imbrued in Blood, let
ſhalt thou trample under feet
. Certainly it is in them conſider of what Spirit they are ; ſure I
vain for us to expect any other Meaſure from am they are not of his, whoſe ſó
the exaſperated and unruly Minds of hoftile Bre- zealous Charge it is, Put on (as the Nunquid ovis
theren, whoſe Hatred is commonly fo much ele&t of God, boly and beloved) Bowels um perform
greater as their Intereſt is more : of mercy, kindneſs, bumbleneſs of Mind, Sed lupus
They whoſe Fires would not meet meekneſs, long-ſuffering ; forbearing ovem, &c.
Eteocles de
Polynices. after Death, are apt in Life to con- one another, forgiving one another; if coul. Hom. 19.
in .
fume one another.
any Man have a Quarrel againſt any,
Colof. 3. 12,
This is the ſtate and known Machination of even as Chriſt forgave you, even go al 13, 14, 15.
him whoſe true Title is, The Accuſer of the Brethren. So do ye : And above all Things put on
Thac old Dragon, when he ſaw the Woman Charity, which is the Bond of Perfe£tneſs ; And let
flying to the Wilderneſs to avoid the Peace of God rule in your Hearts.
Revel. 12.15. his Rage, what doth he? He caſts
out of his Mouth Water, as a Flood,27848W risc seis
after the Woman, that he might cauſe her to be dolgulu SECT. XVI.
carried away of the Flood: What are thefe Wa- The twelfth Rule of Moderation, That however
ters which he cafts out of his Mouth but flande our Judgments differ, we ſhould compoſe our
rous Accuſations, Lyings, Detractions, cruel
Perfecutions of the Tongue $ And ſhall we, that
Affections towards Unity and Peace.
profeſs the dear Name of one common Saviour,
fo far ſecond the great Enemy of Mankind, as Hich divine Counfel of the Bleſſed Apo-
to derive fome curſed Channels from thoſe hel.
ſtle leads me to the twelfth and laſt Rule
liſh Floods of his, for the drenching of the of Moderation, viz. That if we cannot bring
flouriſhing Valleys of God's Church? Shall we our Judgments to conſpire in the ſame Truth
rather imitate him than the bleſſed Archangel with others, yet we ſhould compoſe our Affe&ti-
of God, who contending with the Devil, and ons to all Peace, to all tender Reſpects and
diſputing about the Body of Moſes, durft not kind Offices to our diffenting Bre-
Contra quàm
bring againſt him a railing Accu-thren. What if our Brains be di- Lutheranus,
Jude 9. ſation, but ſaid, The Lord rebuke vers, yet let our Hearts be one. I q apud Pro-
thee? Nay, ſhall we dare to do cannot but commend the exempla-
that to Brethren which the Angel durft not do ry Diſpoſitions of the Chriſtians of
to the Devil.
fraternitate
Conſtantinople, in the Days of Con-
When we hear and ſee fearful Thundring and Stantius, when the famous Church promine;
Lightning and Tempeft, we are commonly | of the Reſurrection was there to
be
99
leum.
A Calviniana
Libera nos
Prolaus, Faſcic.
C. I. 9. 7.

42
Chriſtian Moderation.
LIB. II.
Socrat. I. 2.
C. 30
Suids V, Cor-
cyon.
2 Tim. 2. 16.00
doc. An. 1537
Pareum in Iren.
Melins eft prop
ter mifericordia
anz rationem
propter crudeli.
tatem.
matum difcre-
ut dices
may
be erected; the Novatians, Men, Women, Children, (tho fifteen Years together in one Houſe without the leaft
a Se& diverlly affected) brought Stones and Mortar to the Diſcord.
Ardusias. Building of it; joyning with the Ortho This ſweet and peaceable Diſpoſition cannot but be gra-
dox Chriftians againſt the Arians ; com- ciouſly accepted of God, betwixt us that are Brethren, in
municating with them in three other the wide Houſe of his Church. It is not for Chriſtians
Churches ; and were upon the Point of a full Unity and to be like unto Thiſtles, or Tazels, which a Man cannot
Concord, had not ſome few wrangling Spirits of the No-touch without pricking his Fingers ; but rather to Pilo-
vátian Party, put in a Claw, and croſs’d fo fair Hopes. Sella, or Mouſ-ear in our Herball, which is ſoft arid fil-
Had the Matter been ſo flight as he conceived, it was ken in the handling, although if it be hard-ſtrained, it
good Counfel which the Emperor gave to yields a Juice that can harden Metals to cut Iron. But if
Socr. l. 1. C. 4. Biſhop Alexander , Ac tametfi
, &c. Al-we meet with a kind of Men who are dif-
though you, faith'he, differ from each o- poſed to be quarrelſome, like to that Cera
ther in a Point of ſmall Moment (as we cannot all be of cyon in Suidas who would needs wreſtle
one Mind in every Thing) yet it may be fo ordered by with every Man he met ; the beſt Way is
you, that there may be a fincere Concord betwixt you, to do as ſome have adviſed, when we are
Sasd o
and that there be a mutual Communion and Conſociation provoked to fight with Women, to run to bas
betwixt all your People. And the fame Temper hath away ; . Shun prophane and vain babling
been laudably obſerved and profeſſed by divers late Wor- (faith the Apoſtle). As for Peace, if
thies in the Church. Concerning the Adminiſtration of it flye from us, we muſt run after it;
the Sacrament to the Sick in Caſe of Ex- Follow peace with all men, as he to his He-
Heb. 12. 14: la
Epift. 363. tremity, Calvin, in an Epiſtle to olevia- brews : But if after all our quickeſt Paces
Honeftis, ac prud. nus, gives Reaſons of that Practice, but it will not be overtaken, if we ſtill fali
Dom. Confulibus, withal adds; Scis, frater, alium effe apud upon thoſe who are Enemies to Peace, crabbed Children,
&c. Tiguri, Ber-
na, Bafileæ Schaf-
nos morem ; You know, Brother, the Fa- who love to hear themſelves cry; Salamanders, who
love
hufii Saugalii,
fhion is otherwiſe with us ; I bear with it the Fire of Contention ; muddy Eeles, who delight molt
becauſe it is not available for us to con- in troubled Waters ; be they ſuch as are under our Pow-
Vid. Hosp. do D. tend. Luther though a Man of a hot and er, wherefore are Cenfures, but for ſuch
ſtiff Spirit, yet writing to the Cities and Spirits ? Even he that could ſay, Shall I
Churches of Helvetia, hath thus; Inſuper come to you with a rod, or with the spirit of Gal. s. 12.
&
Socr. l. 7. c. 40,
betwixt us, we ſhall not fail to do whatſoever lies in our ed by the Hiſtorian in Proclus, Biſhop of
power ; eſpecially I, for my part, will utterly blot out Conſtantinople, that he fhewed himſelf mild
reddere quàm
of my Thoughts all the Offence that I had conceived,
had conceived, and gentle to all, and by this Means won
and will promiſe all Love and Fidelity to you: And ſhuts more than others did
by Roughneſs and
up with a fervent Prayer, that God by the Grace of his Severity: And it is a fure Rule, that it is
droid
Quinetiam dog-
holy Spirit, would glew their Hearts together through an eaſier Account that ſhall be given for pantia, quorum
Chriſtian Love, and purge out of them all the Droſs and Mercy than for Cruelty : And certainly, alis ex altis naf-
.
Dregs of human Diffidence, and deviliſh Malice and Suf- this Courſe is firſt to be taken ; The Chi- cebantur, impec
picion, to the Glory of his holy Name, the Salvation of rurgion ſtrokes the Arm before he opens
many Souls, to the Deſpight of the De- the Vein. But where Lenity prevails
not, plures qui fidem
quò
Subfcripti V. P.
vil, of the Pope, and all his Adherents. We are cruel to the Church if we ſtrike
And before that Time, in the Conference not home : When Singing will not ſtill cipere animuna
of the Divines on both Parts at Marpurge, the Child, the Rod mult. "If they be ſuch induxerant,
Oct. 3. 1529. paſſing through all the as are without the Reach of our Authori-
Points wherein there ſeemed any Difference, and ſticking ty, we muſt firſt do our beſt to make them
only at the laſt, concerning the Sacrament, they ſhut up ſenſible of the Wounds they give to our common Mo-
thus, Quanquam verò, &c. And although we could not ther, and thoſe Rubs which they lay in the Way of the
at this Time agree whether the true Body and Blood of Goſpel ; ſince it cannot be otherwiſe now than the Hiſto
Chriſt be in the Bread and Wine corporally, yet each rian noteth in thoſe firſt Ages of the Church, that the
Part ſhall hold and maintain (ſo far as his Conſcience Difference of Opinions, whereof one aroſe out of another,
will allow) true Chriſtian Love with other, and both was a great Hindrance to many in pitching upon our ho-
Parts ſhall continually pray unto Almighty God, that he ly Profeſſion: And as Optatus of old, betwixt our Licet
will by his Spirit confirm us in the true Senſe and Under- and their Non licet, Chriſtian Souls cannot chooſe but
ſtanding thereof. To which were ſubſcribed the Names of ſtagger and be dittracted: And withal, to mind them of
thoſe ten eminent Divines following ; Luther, Melan&tbon, the palpable Wrongs we do to our ſelves, and the Advan-
Fuftus Jonas, Oſiander, Brentins, Agricola, Oecolampadius, tages we give to common Enemies. It was a worthy and
Zuinglius, Bucer, Hedio. Thus, Thus it ſhould be amongſt juſt Intimation which Saint Gregory Nazianzen gives to
Divines
, amongſt Chriſtians, who hope to meet in one this Purpoſe unto the Synod of Conſtantinople ; What can
Heaven. If it muſt be with us as with the Saua and Da- be more abſurd (faith he) than whilſt we decline the
nube, two famous Rivers in the Eaſt, that they run three - Enemies Fight, to betake our felves to mutual Aſſaults of
ſcore Miles together in one Channel, with their Waters each other, and by this Means to waſte and weaken our
divided in very Colour from each other, yet let it be (as own Forces ? Or what can be a greater Pleaſure to our
it is in them) without Noiſe, without Violence. If we Adverſaries, than to ſee us thus bickering with our
be Children, as we pretend, of our Father Abraham, let felves? But if neither the Reſpect to the Glory of the
us take up his peaceable ſuggeſtion to his God of Peace, nor to the Peace and welfare of the dear
Nephew ; Let there be no ftrife, I pray thee, Church and Spouſe of Chriſt, nor of themſelves, can
betwist thee and me, betwixt thy Herdemen prevail any. Thing, what remains, but to mourn in fi-
and my Herd-men, for we are brethren. Macarius was in his lence for the irreparable Breaches of the facred Walls of
Time accounted a very holy Man, yet I read, that after Jeruſalem ; and together with our zealous Prayers for the
he had macerated himſelf with long Devotion, he had an oppoſed Peace of Sion, to appeal to the Juſtice of that ho-
Anſwer from God of the Acceptance of his Prayers, but ly and righteous Lord God of Iſrael, with Increpa Domine
withal an Intimation, that after all his Endeavours he beftias calami ; Rebuke, O Lord, the Beasts of the Reed, and
came ſhort of the Merit of two Women in the City, Scatter the People that delight in War. Amen. gaiduoh
which were two Wives of two Brethren, which had lived
1976 ble sotto i lagabror A botteld so tistimid sissicutidest
Solo ana bus fire od stw guibertoo on Do 30
dinio o to bris 2011 feb 200M to vbo si uroda anisulib
und -A golist s min faisgs enind
chul
Chodako 157, avast bed ydt bis ad roin
Ordog L'Ob os subsw fish Sondt The
Do yo yon tub isgn A sela dottw not list of asds
todos
bangbud
Toons nos son
boris lobos is. We got balindgi I
dimenta fuit,
Chriftianam re-
Addictus Mart.
Lutherus.
eam reciperent.
Gen. 13. 8.

The General HEADS of the Several
TRACTS contain'd in this BOOK.
Thop
by himſelf.
"A Treatiſe of Chriſtian Moderation, relating both to Fudgment and Practice.
Contemplations on the Hiſtory of the Old and New Teſtament.
Holy Obſervations.
Heaven upon Earth; or, Of true Peace of mind.
The Remedy of Prophaneneſs : or of the true Sight and Fear of the Almighty. In 2 Books
Suſurrium cum Deo. Soliloquies : Or, Holy Self-Conferences of the devout Soul, upon
ſundry choice Occaſions ; uith humble Addreſſes to the Throne of Grace.
The devout Soul: Or, Rules of Heavenly Devotion.
The Remedy of Diſcontentment : Or, a Treatiſe of Contentation, in whatſoever Condition :
Fit for theſe fad and troubleſome Times.
The Balm of Gilead: Or, Comforts for the Diſtreſſed, both Moral and Divine.
The Chriſtian laid forth in his whole Diſpoſition and Carriage.
A Treatiſe of Chriſt Myſtical: Or, the bleſſed Union of Chriſt and his Members.
An Holy Rapture ; or a Pathetical Meditation of the Love of Chriſt
.
The Breathings of the devout Soul.
The Souls Farewel to Earth, and Approaches to Heaven.
Tbe great Myſtery of Godlineſs
. Laid forth by Way of affectuous and feeling Medi-
The inviſible World, diſcovered to Spiritual Eyes ; and reduced to uſeful Meditations. In
three Books.
gar
The Holy Order, or Fraternity, of the Mourners in Sion.
Songs in the Night : or clearfulneſs under Affictions.
Devout Meditations on Eternal Life, as the End; and on Death, as the Way.
Characters of Virtues and Vices : In two Books,
Holy Deceney in the Worſhip of God.
A ſerious diſ waſive from Popery; To W. D. Revolted.
Quo Vadis ? A juſt Cenfure of Travel, as it is commonly undertaken by the Gentlemen of our
Nation.

tations.
Sixty-Three Epiſtles upon the following Subjects.
Epift. 1. T. Jacob Wadſworth, Expoftulating for his Epift. 14. Exciting to Chriſtian Chearfulneſs.
Departure, and perſuading his Return.
Epift. 15. Confolations of immoderate Grief for the
Epift. 2. Of the Contempt of the World.
Death of Friends.
Epift. 3. Of True Honour.
Epiſt. 16. Againſt Sorrow for Worldly Loſſes.
Epiſt. 4. Å Report of ſome Obſervations in my Travel. Epift
. 17. Setting forth their Injury done to the Church,
Epift. 5. Lamenting the Death of our late Divines, and the Injuſtice of their Cauſe, and Fearfulneſs of their
exciting to their Imitation.
Offence : Cenſuring and adviſing them.
Epift. 6. To the Earl of Effex. Advice for bis Travels. Epift. 18. A Diſcourſe of our due preparation for Death,
Epift. 7. Concerning my removal from them.
and the Means to ſweeten it to us
.
Epift. 8. Againſt the Fear of Death.
Epiſt. 19. À Diſcourſe of the Trial and Choice of the
Epift. 9. The eſtate of a true, but weak Chriſtian.
True Religion.
Epiſt. 10. Of the benefit of Retiredneſs and Secrecy. Epift. 20. A Diſcourſe of the Hardneſs of Chriſtianity,
Epiſt. 11. Of the Sorrow not to be repented of:
and the abundant recompence of the Pleaſures and Coma
Epift. 12. To Mr. Samuel Sotheby. A Preface to his modities of that Profeſſion.
Relation of the Ruſſian Affairs.
Epift. 21. To Mr. W. L. Expoftulating the Cauſe of his
Epift. 13. Of the Comfort of Impriſonment,
unſettledneſs in Religion ; which is pleaded to be our
[*B]
Dis

The General H EADS, &C.
Dilenſions : ſhewing the inſufficiency of that Motive, and perform a perpetual Separation from each other's
and comparing the ſtate of our Church berein, with Bed, and abſolutely renounce all carnal Knowledge of
the Romißh.
each other for ever.
Epift
. 22. Diſcourſing of the Different degrees of Heavenly Epiſt
. 46. To Mr. William Knight. Encouraging bim
Glory; and of our mutual knowledge of each other above. to perſiſt in the Holy Calling of the Miniſtry; which,
Epiſt. 2 3. Concerning the matter of Divorce in caſe of upon Conceit of his Inſufficiency, and Want of Affe-
apparent Adultery, adviſing the linocent Party of the £tion, be ſeem'd inclining to forſake and change.
fitteſt courſe in that behalf.
Epiſt. 47 A particular Account how our Days are, or
Epiſt. 24. A Diſcourſe of the continual exerciſe of a ſhould, be ſpent, both common and boly
Chriſtian, how be may keep his Heart from hardneſs, Epiſt. 48. Diſcourſing how we may uſe the World withe
and bis Ways from Error.
out danger.
Epiſt. 25. Diſcourfing of the lawfulneſs of Converſation Epift. 49. Of the Remedies of Sin, and Motives to a-
and Trade with Infidels and Hereticks, and ſhewing
void it.
how far and wherein it is allowable.
Epiſt
. 5o. Diſcourſing how far, and wherein Popery de-
Epift. 26. A Diſcription of a good and faithful Courtier. ſtroyeth the Foundation.
Epift
. 27. A Diſcourſe of the true and lawful Uſe of | Epift. şi. Dillwading from Separation, and ſhortly op-
Pleaſures; how we may moderate them; how we may pugning the grounds of that Error.
ta
enjoy them with Safety.
Epift
. 52. A Complaint of the miſ-education of our
Epiſt 28. A Diſcourſe of the bloody Uſe of Single Com-
Gentry.
bates ; the Injuſtice of all Pretences of their Lawful. Epift. 5 3. Written ſome while ſince, concerning ſome new
neſs; ſetting forth the Danger and Sinfulneſs of this Opinions then broach'd in the Churches of Holland;
falſe and unchriſtian Manhood.
and under the Name of Arminius (then living ) per-
Epift. 29. A Diſcourſe of the pleaſure of Study and Swading all great Wits to a ſtudy end care of the com-
Contemplation, with the varieties of scholar-like Im mon peace of the Church, diſwading from all offe&ta-
ployments, not without Incitation of others thereunto;
tion of Singularity.
and a Cenſure of their Neglect.
Epift. 54. To W. J. condemned for Murder; Effe&tually
Epift. 30. A Diſcourſe of the increaſe of Popery ; of preparing bim, ( and under bis Name whatſoever
.
the Oath of Allegiance ; and the juft Sufferings of Malefactor ) for his Death.
thoſe which have refuſed it.
Epiſt. 55. To Mr.John Mole, then under the Inquifaa
Epiſt. 31. A Diſcourſe of the great charge of the Mini tion at Rome ; Exciting him to his wonted Conftancy,
ſterial Function ; together with particular Directions and
encouraging him to Martyrdom.
for due Preparations thereunto, and Carriage therein. Epift. 56. Containing a plain and familiar Explication of
Epift. 32. À Diſcourſe of the Signs and Proofs of a true Chriſt's Preſence in the Sacrament of his Body and
Faith.
Blood, out of the Doctrine of the Church of England:
Epift. 33. A Direction bom to conceive of God in our Forthe fatisfying of a Scrupulous Friend.
and .
Epift. 57. Concerning falling away from Grace.
Epift. 34. To Mr. Thomas James of Oxford. A Dif- Epift
. 58. To a worthy Knight, Endeavouring to dif-
courſe of the grounds of the Papiſts confidence in ap- Swade him, when ready to revolt from the Religion E-
pealing to the Fathers : Applauding his worthy Offers ftabliſhed.
and Endeavours of diſcovering the Falſifications and Epift. 59. An Anſwer to an unknown Complainant,
Deprivations of Antiquity.
concerning the frequent injecting of Temptations.
Epiſt. 35. A Diſcourſe of fleeing or ſtay in the time of Epift
. 6o. Being a Conſolatory Diſcourſe to one under
Peſtilence ; whether lawful for Miniſters or People. Cenſure of the Law.
Epift. 36. A Complaint of the Iniquity of the Times ; Epift
. 61. Pleading for the Obſervation of the Feaſts of
with a Preſcription of the Means to redreſs it. Chriſt's Nativity; and, in that, for the other Feaſts
Epift
, 37. Diſcourſing of the Cauſes and Means of the and Faſts of the Church.
Increaſe of Popery.
Epiſt. 62. In Vindication of the Solomn Feſtivities of the
Epift
. 38. Shewing the difference of the preſent Church Church; Of the Private Uſe of eitber Sacrament; of
from the Apoſtolical ; and needleſneſs of our Conformi Geniculation at the Eucharift ; And of Confirmation
thereto in all Things.
by Biſhops.
Epift. 39. Containing i be Diſcription of a Chriſtian, and Epiſt
. 63. Containing Rules of good Advice for our Chria
his differences from the Worlding.
ftian and civil Carriage.
Epiſt. 40. Diſcourſing of the neceſſity of Baptiſm; and
the Eſtate of thoſe which neceſſarily want it. Three SPEECHES in Parliament. iſt, Concerning
Epiſt. 41. Diſcourſing of the comfortable Remedies of all the Biſhops. 2dly, In Defence of the Canons made
Afflictions.
in Convocation. 3dly, Concerning the Power of Bi-
Epift
. 42. Diſcourſing of the late French Occurrents, and shops in Secular Things.
what Uſe God expects to be made of them.
Two Short Anſwers: ift, To thoſe Nine Arguments
Epiſt. 43. To Mr. Thomas Sutton. Exciting him, and brought againſt the Biſhops Sitting in Parliament.
( in him) all others, to early and cheerful Beneficence : 2dly, In Vindication of Epiſcopacy, and the Liturgy.
fhewing the Neceſſity and Benefit of Good Works. A modeſt Offer to ſome meet Conſiderations tendred to the
Epiſt. 44. Remedies againſt Dulneſs and Heartleſneſs in our learned Prolocutor, and to the reſt of the Aſſembly of
Callings, and Encouragements to Chearfulneſs in Labour. Divines met at Weſtminſter.
Nige
Epift. 45. Whether a Man and Wife, after ſome Years Certain irrefragable Propoſitions worthy of ſerious Confi-
mutual and loving Fruition of each other, may, upon
deration.
Conſent, whether
for Secular or Religious Cauſes, vow Reſolutions for Religion. isoa lote
CON-
mentre guer
til de tror 20 min
a)
of
ty

OBSERVATIONS
Of fome Specialties of DivinE PROVIDENCE,
Ι Ν Τ Η Εχει
L I F E
OF
JO S. H A L L,
BISHOP of NORWICH.
Written with his own Hand.

N
OT out of a vain Affectation of my own Glory, which I know how little it can
avail me when I am gone hence ; but out of a ſincere deſire to give Glory to my
God, (whoſe wonderful Providence I have noted in all my Ways) have I recorded
fome remarkable Paſſages of my fore-paſt Life : What I have done, is worthy of
nothing but filence and forgetfulneſs ; but what God hath done for me, is worthy of everlaſting
and thankful Memory.
I was born July 1. 1574. at Five of the Clock in the Morning, in Briſtow-Park, within the
Pariſh of Aſhby de la Zouch, a Town in Leiceſterſhire, of honeſt and well-allowed Parentage :
my Father was an Officer under that truly Honourable and Religious Henry Earl of Huntingdon,
Preſident of the North, and under him had the Government of that Market-Town wherein the
Chief Seat of that Earldom is placed; my Mother Winifrede, of the Houſe of the Bambridges,
was a Woman of that rare Sanctity, that (were it not for my Intereſt in Nature, I durſt lay,
that neither Aleth the Mother of that juſt Honour of Clareval, nor Monica, nor any other of
thoſe pious Matrons, anciently famous for Devotion, need to diſdain her admittance to Com-
pariſon ; ſhe was continually exerciſed with the Affliction of a weak Body, and oft of a wounded
Spirit, the Agonies whereof, as ſhe would oft recount with much Paſſion, profeſſing that the
greateſt bodily Sickneſſes were but Flea-bites to thoſe Scorpions ; lo from them all, at laſt ſhe
found an happy and comfortable Deliverance, and that not without a more than ordinary Hand
of God; for on a time being in great diſtreſs of Conſcience, ſhe thought, in her Dream, there
ſtood by her a grave Perſonage, in the Gown and other Habits of a Phyſician, who enquiring of
her Eſtate, and receiving a ſad and querulous Anſwer from her, took her by the Hand, and
bad her be of good comfort, for this ſhould be the laſt Fit'that ever ſhe ſhould feel of this kind :
Whereto ſhe ſeemed to anſwer, That upon that Condition, ſhe could well be content for the time,
with that, or any other Torment : Reply was made to her, as ſhe thought, with a re-doubled Alſu-
rance of that happy Iſſue of this her laſt Trial; whereat ſhe began to conceive an unſpeakable
Joy, which yet upon her awaking left her more diſconfolate, as then conceiting her Happineſs im aa
ginary, her Miſery real ; when the very fame day, ſhe was viſited by the reverend, and (in his
time) famous Divine, Mr. Anthony Gilby, under whoſe Miniſtry ſhe lived ; who, upon the Rela-
[a]
tion,

11
Some Specialities in the LIFE
tion of this her pleaſing Viſion, and the contrary Effects it had in her, began to perſwade
her, that Dream was no other than Divine, and that ſhe had good reaſon to think that gracious
Premonition was ſent her from God himſelf, who, tho' ordinarily he keeps the common rode
of his Proceedings, yet ſometimes in the Diſtreſſes of his Servants, he goes unuſual ways to their
relief : Hereupon ſhe began to take heart, and by good Counſel, and her fervent Prayers, found
that happy Prediction verified to her, and upon all occaſions in the remainder of her Life,
was ready to magnifie the Mercy of her God in fo ſenſible a Deliverance. What with the trial
of both theſe Hands of God, fo had the profited in the School of Chriſt, that it was hard for
any Friend to come from her Diſcourſe no whit holier ; how often have I bleſſed the memory
of thoſe divine Paſſages of experimental Divinity, which I have heard from her Mouch!
What Day did the paſs without a large Task of private Devotion, whence ſhe would ſtill come
forth with a Countenance of undiſlembled Mortification : Never any Lips have read to me
ſuch feeling Lectures of Piety; neither have I known any Soul that more accurately practis'd
them, than her own ; Temptations, Deſertions, and Spiritual Comforts, were her uſual Theme.
In ſhort, (for I can hardly take off my Pen from ſo exemplary a Subject, her Life and Death
were Saint-like.
My Parents had from mine Infancy devoted me to this facred Calling, whereto, by the Blef-
fing of God, I have ſeaſonably attained; for this cauſe I was trained up in the Publick School
of the Place : After I had ſpent ſome Years (not altogether indiligently) under the Ferule of
fuch Maſters as the Place afforded, and had near attained to ſome competent ripeneſs for the
Univerſity, my School-Maſter, being a great Admirer of one Mr. Pelſet, who was then lately
come from Cambridge to be the Publick Preacher of Leiceſter, (a Man very eminent in thoſe
Times for the fame of his Learning, but eſpecially for his facred Oratory) perſwaded my
Father, that if I might have my Education under fo excellent and compleat a Divine, it
might be both a nearer and eaſier way to his purpoſed end, than by an Academical Inſtitu-
tion : The Motion founded well in my Father's Ears, and carry'd fair Probabilities, neither
was it other than fore-compacted betwixt my School-Maſter and Mr. Pelſet, ſo as on both ſides
it was entertain'd with great forwardneſs.
The Gentleman, upon eſſay taken of my fitneſs for the uſe of his Studies, undertakes within
one feven Years to ſend me forth no leſs furniſhed with Arts, Languages, and Grounds of
Theorical Divinity, than the carefulleſt Tutor in the ſtricteſt College of either Univerſity ;
which that he might aſſuredly perform, to prevent the danger of any mutable Thoughts in
my Parents or myſelf, he deſired mutual Bonds to be drawn betwixt us: The great Charge
of my Father, (whom it pleaſed God to bleſs with twelve Children) made him the more apt to
yield to ſo likely a Project for a younger Son: There, and now, were all the hopes of my future
Life upon blaſting; the Indentures were preparing, the Time was ſet, my Suits were addreſſed
for the Journey. What was the Iſſue ? O God thy Providence made and found it;
Anno Ætatis 15. thou knoweſt how fincerely and heartily, in thoſe my young Years, I did caſt my
felf upon thy Hands; with what faithful Reſolution I did in this particular Occaſion reſign my ſelf
over to thy Diſpoſition, earneſtly begging of thee in my fervent Prayers, to order all things to the
beſt, and confidently waiting upon thy Will for the Event: Certainly, never did I in all my
Life more clearly roll my ſelf upon the Divine Providence, than I did in this Buſineſs, and it
fucceeded accordingly; it fell out at this time, that my elder Brother having ſome Occaſions
to journey unto Cambridge, was kindly entertained there by Mr. Nath. Gilby, Fellow of Emanuel-
College, who, for that he was born in the ſame Town with me, and had conceived ſome good
opinion of my aptneſs to Learning, enquired diligently concerning me ; and hearing of the
diverſion of my Father's Purpoſes from the Univerſity, importunately diſſwaded from that
new courſe, profeſſing to pity the loſs of ſo good hopes. My Brother, partly moved with
his Words, and partly won by his own Eyes, to a great love and reverence of an Academical
Life, returning home, fell upon his Knees to my Father, and after the report of Mr. Gilby's
Words, and his own Admiration of the Place, earneſtly befought him that he would be pleaſed
to alter that ſo prejudicial a Reſolution, that he would not ſuffer my Hopes to be drowned in
a ſhallow Country-channel
, but that he would revive his firſt Purpoſes for Cambridge, adding
in the zeal of his love, that if the Chargeableneſs of that courſe were the hindrance, he did
there humbly beſeech him, rather to ſell ſome part of that Land, which himſelf ſhould in
courſe of Nature inherit, than to abridge me of that happy Means to perfect my Education.
No ſooner had he ſpoken thoſe words, than my Father no leſs paſſionately condeſcended,
not without a vehement Proteſtation, that whatſoever it might coſt him, I ſhould (God
willing) be ſent to the Univerſity ; neither were thoſe words ſooner out of his Lips, than
there was a Meſſenger from Mr. Pelſet knocking at the Door, to call me to that fairer Bon-
dage, ſignifying, that the next Day he expected me, with a full diſpatch of all that Buſineſs :
Το


of Jos. Hall, Biſhop of Norwich.
me.
To whom my Father replied, That he came ſome Minutes too late, that he had now otherwile
determined of me, and with a reſpective Meſſage of Thanks to the Maſter, ſent the Man home
empty, leaving me full of the Tears of Joy for ſo happy a Change : Indeed, I had been but loft,
if that Project had ſucceeded, as it well appeared in the experience of him who fucceeded
in that room, which was by me thus unexpectedly forſaken. O God, how was I then taken
up with a thankful Acknowledgment and joyful Admiration of thy gracious Providence over
And now I lived in the Expectation of Cambridge, whither e're long I happily came,
under Mr. Gilby's Tuition, together with my worthy Friend Mr. Hugh Cholmley, who, as we
had been Partners of one Leſſon from our Cradles, ſo were we now for many Years Partners
of one Bed : My two firſt Years were neceſſarily chargeable, above the Proportion of my
Father's Power, whoſe not very large Ciſtern was to feed many Pipes beſides mine ; his weari-
neſs of Expence was wrought upon by the Counſel of ſome unwiſe Friends, who perſwaded
him to faſten me upon that School as Maſter, whereof I was lately a Scholar : Now was [
fetch'd home with a heavy heart, and now this ſecond time had my Hopes been nipt in the
Bloſſom, had not God raiſed me up an unhoped Benefactor, Mr. Edmund Sleigh of Derby
(whoſe pious Memory I have cauſe ever to love and reverence) out of no cther Relation to
me, fave that he marry'd my Aunt, pitying my too apparent Dejectedneſs, he voluntarily
urged and ſolicited my Father for my return to the Univerſity, and offered freely to contri
bute the one half of my Maintenance there, till I ſhould attain to the Degree of Maſter of
Arts, which he no leſs really and lovingly performed: The Condition was gladly accepted,
thither was I ſent back with Joy enough, and e're long choſen Scholar of that ſtrict and
well-ordered College : By that time I had ſpent fix Years there, now the third Year of
my Batchelorſhip, ſhould at once both make an end of my Maintenance, and in reſpect of
Standing, give me a capacity of further Preferment in that Houſe, were it not that my Country
excluded me, for our Statute allowed but one of a Shire to be Fellow there, and my Tutor
being of the ſame Town with me, muſt therefore neceſſarily hold me out; But O my God,
how ſtrangely did thy gracious Providence ferch this Buſineſs about ! I was now entertaining
motions of Remove; a Place was offer'd me in the Iſland of Garnſey, which I had in Speech
and Chaſe ; it fell out that the Father of my loving Chamber-fellow, Mr. Cholmley, a Gentle
man that had likewiſe Dependance upon the moſt Noble Henry Earl of Huntingdon, having
occaſion to go to Tork unto that his Honourable Lord, fell into ſome mention of me : That
good Earl (who well eſteemed my Father's Service) having belikely heard ſome better words
of me than I could deſerve, made earneſt enquiry after me what were my Courſes, what my
Hopes ; and hearing of the likelihood of my Removal, profeſſed much diſlike of it, not with-
out ſome vehemence demanding why I was not choſen Fellow of that College, wherein by
report I received ſuch Approbation : Anſwer was returned, That my Country debarred me, which
being filled with my Tutor, whom his Lordſhip well knew could not by the Statute admit
a ſecond, the Earl preſently replied, That if that were the Hindrance, he would ſoon take
order to remove it, whereupon his Lordſhip preſently ſends for my Tutor Mr. Gilby unto Tork,
and with proffer of large Conditions of the Chaplainſhip in his Houſe, and aſſured Promiſes
of better Proviſions, drew him to relinquiſh his place in the College to a free Election. No
ſooner was his Allent ſignified, than the Days were ſet for the Publick Cand indeed exquiſite)
Examination of the Competitors : By that time two Days of the three allotted to this Trial
were paſt, cerrain News came to us of the unexpected Death of that incomparably Religious
and Noble Earl of Huntingdon, by whoſe Loſs my then diſappointed Tutor muſt neceſſarily be
left to the wide World unprovided for : Upon Notice thereof, I preſently repaired to the
Maſter of the College, Dr. Chaderton, and beſought him to tender that hard Condition to
which my good Tutor muſt needs be driven if the Election proceeded ; to ſay any further
progreſs in that buſineſs, and to leave me to my own good Hopes whereſoever, whoſe Youth
expoſed me both to leſs Needs, and more Opportunities of Proviſion. Anſwer was made me;
That the Place was pronounced void however, and therefore that my Tutor was diverted of
all poſſibility of Remedy, and muſt wait upon the Providence of God for his diſpoſing elſe-
where, and the Election muſt neceſſarily proceed the Day following : Then was I with a cheer-
ful Unanimity choſen into that Society, which if it had any equals, I dare ſay had none beyond
it, for good Order, ſtudious Carriage, ſtrict Government, auſtere Piety, in which I ſpent fix
or feven Years more with ſuch contentment, as the reſt of my Life hath in vain ſtriven to
yield: Now was I called to publick Diſputations often, with no ill ſucceſs ; for never durft I
appear in any of thoſe Exerciſes of Scholarſhip, till I had from my Knees look'd up to Heaven
for a Bleſſing, and renewed my actual Dependance upon that Divine Hand; in this while
two Years together I was choſen to the Rhetorick Lecture in the publick Schools, where I
was encouraged with a fufficient frequence of Auditors ; but finding that well- applauded Work
fa 2]
fomea

iv
Some Specialities in the LIFE
ſomewhat out of my way, not without a ſecret blame of my ſelf for ſo much Excurſion, 1
fairly gave up that Task, in the midſt of thoſe poor Acclamations, to a worthy Succeffor,
Dr. Dod, and betook my ſelf to thoſe ſerious Studies which might fit me for that High Call-
ing whereunto I was deſtin'd; wherein after I had carefully beſtowed my ſelf for a time,
I took the boldneſs to enter into Sacred Orders ; the Honour whereof having once attained,
I was no Niggard of that Talent which my God had intruſted to me, Preaching often as
Occaſion was offered, both in Country Villages abroad, and at home in the moſt awful Ad-
ditory of the Univerſity. And now I did but wait where and how it would pleaſe my God
to employ me: There was at that time a famous School erected at Tiverton in Devon, and
endowed with a very large Penſion, whoſe goodly Fabrick was anſwerable to the reported
Maintenance; the Care whereof was by the rich and bountiful Founder Mr. Blundel
, cait
principally upon the then Lord Chief-Juſtice Popham : That faithful Obſerver having great
Intereſt in the Maſter of our Houſe, Dr. Chaderton, moved him earneſtly to commend ſome
able, learned, and diſcreet Governor to that weighty Charge, whoſe Action ſhould not need
to be ſo much as his Overſight: It pleaſed our Maſter, out of his good Opinion, to tender
this Condition unto me, aſſuring me of no ſmall Advantages, and no great Toil, ſince it
was intended the main Load of the Work ſhould lie upon other Shoulders. I apprehended
the Motion worth the entertaining : In that ſevere Society our Times were ftinted, neither
was it wiſe or ſafe to refuſe good Offers : Dr. Chaderton carry'd me to London, and there
preſented me to the Lord Chief Juſtice with much Teſtimony of Approbation : The Judge
ſeemed well apay'd with the Choice ; I promiſed Acceptance, He the ſtrength of his Favour.
No ſooner had 1 parted from the Judge, than in the Street a Meſſenger preſented me with
a Letter from the right Vertuous and Worthy Lady of dear and happy Memory) the
Lady Drury of Suffolk, tendring the Rectory of her Halled, then newly void, and very ear-
neſtly defiring me to accept of it. Dr. Chaderton. obſerving in me ſome change of Coun-
tenance, ask'd me what the matter might be : I told him the Errand, and deliver'd him the
Letter, beſeeching his Advice; which when he had read, Sir, (quoth I) methinks God pulls
me by the Sleeve, and tells me, it is his Will I ſhould rather go to the Eaſt than to the
Weft. Nay, (he anſwer’d) I ſhould rather think that God would have you go Weſtward,
for that he hath contrived your Engagement before the tender of this Letter, which there-
fore coming too late, may receive a fair and eaſie Anſwer: To this I befought him to pardon
my diſſent, adding, that I well knew that Divinity was the End whereto I was deftin'd by
my Parents, which I had lo conſtantly propoſed to my felf, that I never meant other, than
to paſs through this Weſtern School to it; but I ſaw that God, who found me ready to go
the farther Way about, now called me the neareſt and directeſt Way to that facred End : The
Good Man could no further oppoſe, but only pleaded the Diſtafte which would hereupon
be juſtly taken by the Lord Chief- Juſtice, whom I undertook fully to ſatisfie ; which I did
with no great difficulty, commending to his Lordſhip in my room, my old friend and
Chamber fellow Mr. Cholmley, who finding an anſwerable Acceptance, diſpoſed himſelf to
the Place; ſo as we two, who came together to the Univerſity, now muſt leave it at once.
Having then fixed my Foot at Halſted, I found there a dangerous Oppoſite to the Succeſs
of my Miniſtry, a witty and bold Atheiſt, one Mr. Lilly, who by reaſon of his Travels, and
Abilities of his Diſcourſe and Behaviour, had ſo deeply infinuated himſelf into my Patron,
Sir Robert Drury, that there was ſmall hopes (during his entireneſs) for me to work any
good upon that Noble Patron of mine, who, by the Suggeſtion of this wicked Detractor,
was ſet off from me before he knew me: Hereupon (I confeſs) finding the obduredneſs
and hopeleſs Condition of that Man, I bent my Prayers againſt him, beſeeching God daily,
that he would be pleaſed to remove, by ſome means or other, that apparent hindrance of
my faithful Labours, who gave me an Anſwer accordingly: For this malicious Man going
haſtily up to London, to exaſperate my Patron againſt me, was then and there ſwept away
by the Peſtilence, and never return'd to do any further Miſchief : Now the Coaſt was
clear before me, and I gained every Day of the good Opinion and favourable Reſpects of
that Honourable Gentleman, and my worthy Neighbours. Being now therefore ſettled in
that ſweet and civil County of Suffolk, near to St. Edmunds- Bury, my firſt Work was to
build up my Houſe, which was then extremely ruinous ; which done, the uncouth Solitari-
nefs of my Life, and the extreme Incommodity of that ſingle Houſe-keeping, drew my
Thoughts, after two Years, to condeſcend to the neceſſity of a Married Eſtate, which God
no leſs ſtrangely provided for me ; for walking from the Church on Monday in Whitſon-
Week, with a grave and reverend Miniſter, Mr. Grandidg, I ſaw a comely and modeſt Gentle-
womán ſtanding at the Door of that Houſe where we were invited to a Wedding.Dinner,
and enquiring of that worthy Friend whether he knew her ; Yes (quoth he) I know her
well,

of Jos. Hall, Biſhop of Norwich.
well
, and have beſpoken her for your Wife; when I further demanded an Account of that An-
fwer, he told me ſhe was the Daughter of a Gentleman whom he much reſpected, Mr. George
Winniff of Bretenham; that, out of an Opinion had of the Fitneſs of that March for me, he had
already treated with her father about it
, whom he found very apt to entertain it
, adviſing me
not to neglect the Opportunity ; and not concealing the juſt Praiſes of the Modeſty, Piety, good
Difpofition, and other Virtues, that were lodg'd in that feemly Preſence: I liftend to the Mo-
tion as fent from God, and at laft, upon due Proſecution, happily prevail'd, enjoying the com-
fortable Society of that meet Help for the Space of Forty-nine Years: I had not paſs’d Two Years
in this Eftate, when my Noble Friend Sir Edmund Bacon, with whom I had much Intireneſs, came
to me, and earneſtly ſollicited me for my Company in a Journey by him projected to the Spa
in Ardenna, laying before me the Safety, the Eafineſs, the pleaſure, and the Benefit
, of that
ſmall Extravagance, if Opportunity were taken of that Time, when the Earl of Hertford país'a
in Embaſſy to the Arch-Duke Albert of Bruſſels: I foon yielded, as for the Reaſons by him urg’d,
fo eſpecially for the great Deſire I had to inform my felf ocularly of the State and Practice of
the Romiſh Church ; the Knowlege whereof might be of no ſmall Uſe to me in my Holy
Station : 'Having therefore taken careful Order for the Supply of my Charge, with the Affent
and good Allowance of my neareſt Friends, I enter'd into this ſecret Voyage: We waited ſome
Days at Harwich for a Wind, which, we hop’d, might waft us over to Dunkirk, where our
Embaſador had lately landed; but at laft, having ſpent a Day and Half a Night at Sea, we
were forc’d, for want of favour from the Wind, to put in at Queenborough, from whence coaſt-
ing over the rich and pleaſant County of Kent, we renew'd our Shipping at Dover, and,
foon landing at Calais, we paſs’d, after Two Days by Waggon, to the ſtrong Towns of
Graveling and Dunkirk, where I could not but find much Horrour in my ſelf to paſs under
thoſe dark and dreadful Priſons, where ſo many brave Engliſhmen had breath'd out their Souls in
a miſerable Captivity : From thence we paſs'd thro' Winnoxberg, Ipres, Ghent, Courtray, to
Bruſels, where the Embaſſador had newly fate down before us. That Noble Gentleman in
whoſe Company I travell’d, was welcom’d with many kind Viſitations; amongſt the reſt,
there came to him an Engliſh Gentleman, who having run himſelf out of Breatl in the Inns of
Court, had forſaken his Country, and therewith his Religion, and was turn'd both Bigot and
Phyſician, reſiding now in Bruſels: This Man, after few Interchanges of Complement with
Sir Edmund Bacon, fell into a Hyperbolical Predication of the wonderful Miracles done newly
by our Lady at Zichen, or Sherpen heavell, that is Sharp-bill; by Lipſius Apricollis; the Credit
whereof when that Worthy Knight wittily queſtion'd, he avow'd a particular Miracle of Cure
wrought by her upon himſelf ; I coming into the Room in the midſt of this Diſcourſe (habited
not like a Divine, but in ſuch Colour and Faſhion as might beft fecure my Travel) and hear-
ing my Country-man's zealous and confident Relations, at laſt ask'd him this Queſtion ; " Sir
(quoth I) put caſe this Report of yours were granted for true, I beſeech you teach me whac
* difference there is betwixt theſe Miracles which, you ſay, are wrought by this Lady, and
“ thoſe which were wrought by Vefpafian, by ſome Veſtals, by Charms and Spells ; the rather
“ for that I have noted, in the late publiſh'd Report of theſe Miracles, fome Patients preſcrib'd
to come upon a Friday, and ſome to waſh in ſuch a well before their Approach ; and divers
“ other fuch Charm-like Obſervations." The Gentleman not expecting fuch a Queſtion from
me, anſwer’d; “Sir, I do not profeſs this kind of Scholarſhip, but we have in the City many
“ famous Divines, with whom, if it would pleaſe you to confer, you might ſooner receive Sam
tisfaction." I ask'd him whom he took for the moſt eminent Divine of that Place; He nam'd
to me Father Coſterus, undertaking that he would be very glad to give me Conference, if I would
be pleas’d to come up to the Jeſuits College ; I willingly yielded : In the Afrernoon the forward
Gentleman prevented his Time to attend me to the Father (as he ſtil'd him,) who (as he ſaid) was
ready to entertain me with a Meeting : I went up alone with him; the Porter, ſhutting the Door
after me, welcom'd me with a Deo gratias. I had not ſtay'd long in the Jeſuits Hall before
Coſterus came in to me, who, after a friendly Salutation, fell into a formal Speech of the
Unity of that Church, out of which there is no Salvation, and had proceeded to loſe his
Breath and Labour, had not I (as civilly as I might) interrupted him with this ſhort Anſwer:
Sir, I beſeech you miſtake me not; My Nation tells you of what Religion I am ; I come
not hither out of any Doubt of my Profeſs'd Belief, or any purpoſe to change it,, bue
moving a Queſtion to this Gentleman, concerning the pretended Miracles of the Time, he
pleas’d to refer me to your ſelf for my Anſwer; which Motion of his I was the more wila
ling to embrace, for the Fame that I have heard of your Learning and Worth; and if you.
can give me Satisfaction herein, I am ready to receive it.” Hereupon we ſettled to our Places
at a Table in the End of the Hall, and buckled to a further Diſcourſe; he fell into a poor
and unperfect Account of the Difference of Divine Miracles and Diabolical; which I mo-
deſtly


vi
Some Specialities in the LIFE
deſtly refuted ; from thence he flipt into a Cholerick Invective againſt Our Church, which
(as he ſaid) could not yield one Miracle ; and when I anſwer'd, That in Our Church we had
manifeſt Proofs of the Ejection of Devils by Faſting and Prayer : He anſwer'd, That if it could
be prov'd that ever any Devil was diſpoſſeſs’d in Our Church, he would quit his Religion.
Many Queſtions were incidently travers’d by us, wherein I found no Satisfaction given me :
The Conference was long and vehement ; in the heat whereof, who ſhould come in but fa-
ther Baldwin, an Engliſh Jeſuit, known to me, as by Face (after I came to Bruſſels) ſo much
more by Fame; he ſate down upon a Bench at the further end of the Table, and heard no
ſmall part of our Diſſertation, ſeeming not too well paid, that a Gentleman of his Nation (for
ftill I was ſpoken to, in that Habit, by the Stile of Dominatio veſtra) should depart from the
Jeſuits College no better ſatisfy’d: On the next Morning therefore he ſends the fame Engliſh
Phyſician to my Lodging, with a courteous Compellation, profeſſing to take it unkindly, that
his Country-man ſhould make choice of any other to confer with than himſelf, who deſir'd
both mine Acquaintance and full Satisfa&ion. Sir Edmund Bacon, in whoſe hearing the Mel-
fage was deliver’d, gave me fecret Signs of his utter Unwillingneſs to give way to my further
Conferences, the iſſue whereof (ſince we were to paſs further, and beyond the Bounds of
that Protection) might prove dangerous : I return'd a mannerly Anſwer of Thanks to Father
Baldwin, but for any further Conference, that it were bootleſs ; I could not hope to convert
him, and was reſolv'd he ſhould not alter me, and therefore both of us ſhould reft where we
were. Departing from Bruſſels, we were for Namure and Liege: In the way we found the
good Hand of God, in delivering us from the danger of Free-booters, and of a Nightly Entrance
(amidſt a fuſpicious Convoy) into that bloody City. Thence we came to the spadane Wa-
ters, where I had good leifure to add a ſecond Century of Meditations to thoſe I had pub-
lifh'd before my Journey. After we had ſpent a juſt Time at thoſe Medicinal Wells, we re-
turn'd to Liege, and, in our Paſſage up the River Mofa, I had a dangerous Conflict with a
Sorboniſt, a Prior of the Carmelites, who took occaſion, by our kneeling at the Receipt of
the Eucharift, to perſuade all the Company of our Acknowledgment of a Tranſubſtantiation :
I ſatisfy'd the avil, ſhowing upon what Ground this meet Poſture obtain'd with us : The Man
grew furious upon his Conviction, and his vehement Aſſociates began to joyn with him in a
right-down railing upon Our Church and Religion : I told them they knew where they were ;
for me, I had taken notice of the Security of their Laws, inhibiting any Argument held
againſt their Religion eſtabliſh’d, and therefore ſtood only upon my Defence, not caſting any
Aſperſion upon theirs, but ready to maintain our own; which tho'l perform’d in as fair Terms
as I might, yet the Choler of thoſe Zealots was ſo mov'd, that the paleneſs of their chang’d
Countenances began to threaten fome perillous Iſſue, had not Sir Edmund Bacon, both by his
Eye and by his Tongue, wiſely taken me off : I fubduc'd my ſelf ſpeedily from their Preſence,
to avoid further Provocation. The Prior began to bewray ſome Suſpicions of my borrow'd
Habit, and told them, that himſelf had a Green Sattin Suit once prepar'd for his Travels into
England : So as I found it needful for me to lie cloſe at Namure; from whence travelling the
next Day towards Bruſſels, in the Company of two Italian Captains, Signior Aſcamo Negro, and
another whoſe Name I have forgotten ; who enquiring into our Nation and Religion, wonder'd
to hear we had any Baptiſm or Churches in England : The Congruity of my Latin (in reſpect
of their perfect Barbariſm) drew me and the reſt into their Suſpicion, ſo as I might over-hear
them muttering to each other, That we were not the Men we appear'd : Strait the one of
them boldly expreſs’d his Conceit, and, together with this Charge, began to enquire of our
Condition : I told him, That the Gentleman he ſaw before us, was the Grand-child of that
Renown' Bacon the Great Chancellor of England, a Man of great Birth and Quality, and that
my felf, and my other Companion, travell’d in his Attendance to the Spa, from the Train, and
under the Privilege, of our late Emibaſſador : With which juſt
Anſwer I ſtopp'd their Mouths.
Returning thro' Bruſſels, we came down to Antwerp, the Paragon of Cities; where my Cu-
rioſity to ſee a Solemn Proceſſion on St. John Baptiſt's Day, might have drawn me into danger
(thro' my willing Unreverence) had not the Hulk of a tall Brabanter, behind whom I ſtood in
à Corner of the Street, ſhadow'd me from Notice: Thence, down the fair River of Scheld, we
came to Uluſhing, where (upon the Reſolution of our Company to ſtay fome Hours) I hafted
to Middleburgh to ſee an ancient Collegue : That Viſit loſt me my Paſſage ; 'ere I could re-
turn, I might ſee our Ship under Sail for England : The Maſter had, with the Wind, alter'd his
Purpoſe, and call'd aboard with ſuch Eagerneſs, that my Company muſt either away, or un-
dergo the hazard of too much Lofs. I look'd long after them in vain, and, fadly returning
to Middleburgb, waited long, for an inconvenient and tempeſtuous Paſſage.
After about a Year and a half, it pleaſed God, unexpectedly, to contrive the change of my
Station : My Means were but ſhort at Halſted ; yet ſuch, as I oft profeſſed, if my then
Patron

of Jos. Hall, Biſhop of Norwich.
VII
Patron would have added but one Ten Pounds a Year, (which I held to be the Value of
my
detained Due) I ſhould never have removed : One Morning as I lay in my Bed, a ſtrong
motion was ſuddenly glanced into my thoughts of going to London, I aroſe and betook me
to the Way ; the Ground that appeared of that purpoſe, was to ſpeak with my Patron Sir Ro-
bert Drury, if by occaſion of the publick Preacherſhip of St. Edmunds-Bury, then offerd me
upon good conditions, I might draw him to a willing yieldance of that parcel of my due
Maintenance, which was kept back from my not over-deſerving Predeceſſor ; who hearing my
Errand, diffwaded me from ſo ungainful a Change, which had it been to my ſenſible Advantage,
he ſhould
readily have given way unto; but not offering me the expected Encouragement of my
continuance, with him I ſtay'd and preach'd on the Sunday following : That Day Sir Robert
Drury, meeting with the Lord Denny, fell belike into the Commendation of my Sermon ; that
religious and noble Lord had long harboured good thoughts concerning me, upon the reading
of thoſe poor Pamphlets which I had formerly publiſh'd, and long wilhed the opportunity to
know me : To pleaſe him in this deſire, Sir Robert Willd me to go and tender my ſervice to his
Lordſhip, which I modeſtly and ſeriouſly deprecated; yet upon his earneſt charge went to his
Lordſhip’s Gate, where I was not ſorry to hear of his abſence. Being now full of Cold and
Diſtemper in Drury-lane, I was found out by a Friend in whom I had formerly no great intereſt,
one Mr. Gurrey, Tutor to the Earl of Elex; he told me how well my Meditations
were accepted at the Prince's Court, and earneſtly adviſed me to ſtep over to Rich- Prince Henry.
mond, and preach to his Highneſs : I ſtrongly pleaded my Indifpofition of Body, and
my Inpreparation for any ſuch Work, together with my baſhful fears, and utter unfitneſs for
ſuch a Preſence ; my Averſeneſs doubled his Importunity,; in fine, he left me not till he had my
Engagement to Preach the Sunday following at Richmond : He made way for me to that awful
Pulpit, and encouragºd me by the favour of his Noble Lord the Earl of Eſex. I preach'd;
through the favour of my God, that Sermon was not ſo well given as taken, inſomuch as that
ſweet Prince ſignified his deſire to hear me again the Tueſday following; which done, that Labour
gave more contentment than the former, ſo as that gracious Prince both gave me his Hand, and
commanded me to his Service. My Patron ſeeing me (upon my return to London) look'd after
by ſome Great Perſons, began to wiſh me at home, and told me that ſome or other would be
ſnatching me up. I anſwer’d, that it was in his power to prevent, would he be pleaſed to make
my Maintenance but ſo competent as in right it ſhould be, I would never ſtir from him; inſtead of
condeſcending, it pleaſed him to fall into an Expoftulation of the Rate of Competencies, affirm-
ing the variablenefs thereof, according to our own Eſtimation, and our either raiſing or modera-
ting the Cauſes of our Expences; I ſhew'd him the Inſufficiency of my Means, that I was forced
to write Books to buy Books: In ſhort, ſome harſh and unpleaſing Anſwer ſo diſhearted me,
that I reſolved to embrace the firſt opportunity of my Remove: Now whilft I was taken up with
theſe anxious Thoughts, a Meſſenger (it was Sir Robert Wingfield of Northampton's Son came
to me from the Lord Denny, (now Earl of Norwich) my after-moſt-honourable Patron, intreat-
ing me from his Lordſhip to ſpeak with him. No ſooner came I thither, than after a glad and
noble Welcome, I was entertained with the earneſt Offer of Waltham : The Conditions were
like the Mover of them, free and bountiful : I received them as from the munificent Hand
of my God, and returned full of the cheerful Acknowledgments of a gracious Providence over
me : Too late now did my former Noble Patron-relent, and offer me thoſe Terms which had
before faſtned me for ever : I returned home, happy in a new Maſter, and in a new Patron,
betwixt whom I divided my ſelf and my Labours with much Comfort, and no leſs Acceptation.
In the ſecond Year of mine Attendance on his Highneſs, when I came for my Diſmiſſion from
that monthly Service, it pleaſed the Prince to command me a longer Stay, and at laſt upon mine
allowed Departure, by the Mouth of Sir Thomas Challoner, his Governor, to tender unto me a
Motion of more Honour and Favour than I was worthy of, which was, That it was his High-
neſs's Pleaſure and Purpoſe, to have me continually reſident at the Court as a conſtant Attendant,
whilſt the reſt held on their wonted Viciſſitudes, for which purpoſe his Highneſs would obtain
for me ſuch Preferments as ſhould yield me full Contentment. I return'd my humbleſt Thanks,
and my readineſs to ſacrifice my ſelf to the Service of fo gracious a Maſter, but being conſcious to
my ſelf of my unanſwerableneſs to ſo great Expectation, and loth to forſake ſo Dear and Noble
a Patron, who had placed much of his Heart upon me, I did modeſtly put it off, and held cloſe
to my Waltham, where in a conſtant courſe I preach'd a long time, (as I had done alſo at Halſted
before) thrice in the Week, yet never durſt I climb into the Pulpit to preach any Sermon,
whereof I had not before, in my poor and plain faſhion, penn'd every word in the fame order
wherein I hoped to deliver it, altho' in the expreſſion I liſted not to be a Slave to Syllables.

VIII
Some Specialities in the LIFE
In this while, my worthy Kinſman Mr. Samuel Barton Arch-Deacon of Gloceſter, knowing in
how good terms I ſtood at Court, and pitying the miſerable Condition of his Native Church
of Wolverhampton, was very deſirous to engage me in ſo difficult and noble a Service, as the re-
demption of that captivated Church ; for which cauſe he importun'd me to move ſome of my
Friends to ſolicit the Dean of Windſor (who by an ancient Annexation is Patron thereof, for the
Grant of a particular Prebend, when it ſhould fall vacant in that Church ; anſwer was return'd
me, that it was fore-promiſed to one of my Fellow-Chaplains : I ſat down without further
Expe&ation ; about a Year or two after, hearing that it was become void, and meeting with
that Fellow-Chaplain of mine, I wiſh'd him much Joy of the Prebend: He ask'd me if it
were void ; I aſſured him ſo, and telling him of the former Anſwer deliver'd to me in my
ignorance of his Engagement, wilh'd him to haſten his Poſſeſſion of it. He delay'd not ; when
he came to the Dean of Windſor for his promiſed Diſpatch, the Dean brought him forth a Letter
from the Prince, wherein he was deſired and charged to reverſe his former Engagement (ſince
that other Chaplain was otherwiſe provided for) and to caſt that Favour upon me: I was
ſent for, (who leaſt thought of it) and received the free Collation of that poor Dignity : It
was not the Value of the Place (which was but Nineteen Nobles per Annum) that we aimed
at, but the freedom of a goodly Church, (conſiſting of a Dean and eight Prebendaries com-
petently endowed) and many thouſand Souls
, lamentably ſwallowed up by wilful Recuſants,
in a pretended Fee-farm for ever. O God, what an Hand hadît thou in the carriage of this
Work! when we ſet foot in this Suit (for another of the Prebendaries joined with me) we
knew not wherein to infift
, nor where to ground a Complaint, only we knew that a goodly
Patrimony was by facrilegious Conveyance detained from the Church. But in the purſuit of it
ſuch marvellous Light opened it felf unexpectedly to us, in revealing of a Counterfeit-Seal, found
in the Aſhes of that burnt Houſe, of a Falſe-Regiſter, in the manifeſtation of Raſures, and Inter-
polations, and Miſdates of unjuſtifiable Evidences, that after many Years Suit, the wife and
honourable Lord Chancellor Elleſmere, upon a full Hearing, adjudged theſe two fued for
Prebends, clearly to be return'd to the Church, until by Common-Law they could (if pof-
fibly) be revicted. Our great Adverſary Sir Walter Leveſon, finding it but Loſs and Trouble
to ſtruggle for litigious Sheaves, came off to a peaceable Compoſition with me of Forty Pounds
per Annum for my Part, whereof Ten ſhould be to the Diſcharge of my Stall in that Church,
till the $uit ſhould by Courſe of Common-Law be determined: We agreed upon fair Wars.
The Cauſe was heard at the Kings-Bench Bar, where a Special Verdict was given for us.
Upon the Death of my Partner in the Suit, (in whoſe Name it had now been brought) it
was renewed ; a Jury empanelled in the County, the Foreman, (who had vowed he would
carry it for Sir Walter Levefon howſoever) was before the Day tricken mad, and ſo continued ;
we proceeded with the ſame fucceſs we formerly had : Whilſt we were thus ſtriving, a Word
fell from my Adverſary, that gave me Intimation, that a third Dog would perhaps come in,
and take the Bone from us both ; which I finding to drive at a ſuppoſed Concealment, hap-
pily prevented, for I preſently addreſſed my ſelf to His Majeſty, with a Petition for the renew-
ing the Charter of that Church, and the full Eftabliſhment of the Lands, Rights and Liberties
thereto belonging ; which I eaſily obtained from thoſe gracious Hands. Now Sir Walter
Leveſon ſeeing the Patrimony of the Church ſo faſt and ſafely fetled, and miſdoubting what
Iſſue thoſe his crafy Evidences would find at the Common-Law, began to incline to Offers
of Peace, and at laſt drew him ſo far, as that he yielded to thoſe two many Conditions, not
particularly for my ſelf, but for the whole Body of all thoſe Prebends which pertained to the
Church ; Firft
, That he would be content to caſt up that Fee-farm which he had of all the
Patrimony of that Church, and diſclaiming it, receive that which he held of the ſaid Church
by Leaſe from us the ſeveral Prebendaries, for Term, whether of Years, or (which he rather
deſired) of Lives. Secondly, That he would raiſe the Maintenance of every Prebend, (whereof
ſome were but Forty Shillings, others Three Pounds, others Four, &c.) to the Yearly Value
of Thirty Pounds to each Man, during the faid Term of his Leaſe ; only for a Monument of
my Labour and Succeſs herein, I required that my Prebend might have the Addition of Ten
Pounds per Annum above the Fellows. We were buſily treating of this happy Match for that
poor Church; Sir Walter Leveſon was not only willing but forward ; the then Dean, Mr. An-
tonius de Dominis, Arch-Biſhop of Spalata, gave both way and furtherance to the Diſpatch ; all
had been moſt happily ended, had not the Scrupulouſneſs of one or two of the number
deferr'd ſo advantageous a Concluſion: In the mean while Sir Walter Leveſon dies, leaves his
young Orphan Ward to the King; all our Hopes were now blown up; an Office was found of
all thoſe Lands, the very wonted Payments were denied, and I call'd in to the Court of Wards, in
fair likelihood to forego my former Hold, and yielded Poſſeſſion : But there it was juſtly awarded
by

of Jos. Hall, Biſhop of Norwich.
by the Lord Treaſurer, then Maſter of the Wards, That the Orphan could have no more, on
other Right than the Father : I was therefore left in my former State, only upon publick
Complaint of the hard Condition wherein the Orphan was left, I ſuffered my ſelf to be over
intreated to abate ſomewhat of that evicted Compoſition : Which Work having once firmly ſet-
tled in a juft pity of the mean Proviſion, if not the Deſtitution of ſo many thouſand Souls, and
a deſire and care to have them comfortably provided for in the future, I reſigned up the ſaid
Prebend to a worthy Preacher, Mr. Lee, who ſhould conſtantly reſide there, and painfully
inſtruct that great and long neglected People, which he hath hitherto performed with great
mutual Contentment, and happy Succeſs. Now during this Two and twenty Vears which I ſpent
at Waltham, thrice was I commanded and employed Abroad by His Majeſty in publick Service.
Firſt in the Attendance of the Right Honourable the Earl of Carliſle, (then Lord Viſcount
Doncaſter) who was ſent upon a Noble Embaſſy, with a gallant Recinue into France, whoſe
Entertainment there the Annals of that Nation will tell to Pofterity. In the midſt of that Service
was I furprized with a miſerable Diſtemper of Body, which ended in a Diarrhæa Bilioja, not
without ſome beginnings and further threats of a Dyſentery, wherewith I was brought fo low
that there ſeemed ſmall hope of my Recovery. Mr. Peter Moulin (to whom I was beholding for
his frequent Viſitations) being ſent by my Lord Ambaſſador, to inform him of my Eliate,
brought him fo fad News thereof, as that he was much afflicted therewith, well ſuppoſing that
his Welcom to Waltham could not but want much of the Heart without me. Now the Time of
his Return drew on ; Dr. Moulin kindly offer’d to remove me, upon his Lordſhip’s Departure
to his own Houſe, promiſing me all careful Tendance : I thankt him ; but reſolved, if I could
but creep homewards, to put my ſelf upon the Journey. A Litter was provided, but of fo little
eaſe, that Simeon's Penitential Lodging, or a Malefactor's Stocks, had been leſs penal : I crawled
down from my cloſe Chamber into that Carriage, In qua videbaris mihi efferri, tanquam in ſanda-
pila, as Mr. Moulin wrote to me afterward: that Mifery had I endured in all the long Paſſage
from Paris to Diepe, being left alone to the ſurly Muleteers
, had not the Providence of my good
God brought me to St. Germans, upon the very Minute, of the ſetting out of thoſe Coaches
which had ſtay'd there upon that Morning's Entertainment of my Lord Ambaſador. How
glad was I that I might change my Seat, and my Company: In the Way, beyond all Expecta-
tion, I began to gather fome Strength ; whether the freſh Air, or the deſires of my Home
reviv'd me, ſo much and ſo fudden Reparation enſue, as was ſenſible to my ſelf, and ſeemed
ſtrange to others. Being Shipt at Diepe, the Sea uſed us hardly, and after a Night, and a
great part of the Day following, ſent us back well Wind-beaten to that bleak Haven whence
we ſet forth, forcing us to a more pleaſing Land-Paſſage through the Coaſts of Normandy and
Picardy ; towards the end whereof, my former Complaint returned upon me, and landing with
me, accompanied me to and at my long.defired Home. In this my Abſence, it pleaſed His Ma-
jeſty graciouſly to confer upon me the Deanry of Worceſter, which being promiſed to me before
my Departure, was deeply hazarded whilft I was out of ſight, by the Importunity and Under-
hand working of ſome Great Ones ; Dr. Field, the learned and worthy Dean of Gloceſter, was
by his potent Friends put into luch Aſſurances of it, that I heard where he took care for the
furniſhing that ample Houſe ; but God fetch'd it about for me, in that Abſence and Neſcience
of mine, and that Reverend and Better-deſerving Divine was well ſatisfied with greater Hopes,
and ſoon after exchanged this Mortal Eſtate, for an Immortal and Glorious. Before I could
go down, through my continuing Weakneſs, to take Poffeffion of that Dignity, His Majeſty
pleaſed to deſign me to his Attendance into Scotland; where the great Love and Reſpect that
I found, both from the Miniſters and People, wrought me no ſmall Envy from ſome of our
own, upon a commonly-received Suppoſition, that His Majeſty would have no further uſe of
his Chaplains, after his remove from Edenburgh, (foraſmuch as the Divines of the Country,
whereof there is great Store, and worthy Choice, were allotted to every Station) I eaſily
obtained, through the Solicitation of my Ever-honoured Lord of Carliſle, to return with him
before my Fellows. No ſooner was I gone, than Suggeſtions were made to His Majeſty, of
my over-plauſible Demeanour and Doctrine to that already prejudicate People ; for which
His Majeſty, after a gracious acknowledgment of my good Service there done, called me
upon his return, to a favourable and mild Account, not more freely profeſſing what Informa-
tions had been given againſt me, than his own full Satisfaction, with my fincere and juſt
Anſwer ; as whoſe excellent Wiſdom well faw, that ſuch winning Carriage of mine could be no
hindrance to thoſe his great Deſigns. At the fame time, His Majeſty having ſecret Notice, that
a Letter was coming to me from Mr. W. Struther, a Reverend and Learned Divine of Edenburgh,
concerning the Five Points then propoſed and urged to the Church of Scotland, was pleaſed
to impoſe upon mé an earneſt Charge to give him a full Anſwer in Satisfaction to thoſe his
[6]
modeft

X
Some Specialities in the LIFE
modeft Doubts; and at large to declare my Judgment concerning thoſe requir'd Obſervations,
which I ſpeedily perform d with ſo great Approbation of His Majeſty, that it plealed him to
command a Tranſcript thereof, as I was informed, publickly read in their moſt famous Univer-
fity : The Effect whereof His Majeſty vouchſafed to ſignifie afterwards unto ſome of my beſt
Friends, with Allowance beyond my Hopes.
It was not long after, that His Majeſty finding the Exigence of the Affairs of the Nether-
landiſ Churches to require it, both advis’d them to a Synodical Deciſion, and by his incom-
parable Wiſdom promoted the Work: My Unworthineſs was nam'd for one of the Aſſiſtants
of that honourable, grave, and reverend Meeting, where I failed not of my beſt Service to
that wofully-diſtracted Church. By that time I had ſtay'd ſome two Months there, the Un-
quietneſs of the Nights in thoſe Garriſon-Towns working upon the tender Diſpoſition of my
Body, brought me to ſuch Weakneſs through want of Reſt, that it began to diſable me from
attending the Synod, which yet as I might, I forced my ſelf unto, as wiſhing that my Zeal
could have diſcountenanced my Infirmity; where in the mean time, it is well worthy of my
thankful remembrance, that being in an afflicted and languiſhing Condition for a Fortnight
together with that ſleepleſs Diſtemper, yer it pleaſed God, the very Night before I was to
preach the Latin Sermon to the Synod, to beſtow upon me ſuch a comfortable Refreſhing of
fufficient Sleep, as whereby my Spirits were revived, and I was enabled with much Vigour and
Vivacity to perform that Service; which was no ſooner done, than my former Complaint
renewed upon me, and prevailed againſt all the Remedies that the Counſel of Phyſicians could
adviſe me unto; ſo as after long ſtrife, I was compell’d to yield unto a Retirement (for the
time) to the Hague, to ſee if change of Place, and more careful Attendance, which I had
in the Houſe of our Right Honourable Ambaſſador the Lord Carleton (now Viſcount Dorcheſter)
might recover me : But when, notwithſtanding all Means, my Weakneſs encreaſed ſo far, as
that there was ſmall likelihood left of ſo much Strength remaining as might bring me back
into England, it pleaſed His Gracious Majeſty, by our Noble Ambaſſador's Solicitation, to call
me off, and ſubſtitute a worthy Divine, Dr. Goade, in my unwillingly-forſaken Room. Re-
turning by Dort, I ſent in my fad Farewel to that grave Aſſembly, who by Common Vote
ſent to me the Preſident of the Synod, and the Alliſtants, with a reſpective and gracious
Valediction ; neither did the Deputies of my Lords the States neglect (after a very reſpective
Complement ſent from them to me by Daniel Heinſius) to viſit me, and after a noble Ac-
knowledgment of more good Service from me, than I durſt own, diſmiſſed me with an Ho-
nourable Retribution, and ſent after me a rich Medal of Gold, the Portraicture of the Synod
for a precious Monument of their Reſpects to my poor Endeavours, who failed not, whilft
I was at the Hague, to impart unto them my poor Advice concerning the Proceeding of that
Syncdical Meeting : The Difficulties of my Return in ſuch Weakneſs were many and great ;
wherein, if ever God manifeſted his ſpecial Providence to me, in over-ruling the croſs Acci-
dents of that Paſſage, and after many Dangers and Deſpairs, contriving my fafe Arrival.
After not many Years fettling at Home, it grieved my Soul to ſee our own Church begin to
ficken of the fame Diſeaſe which we had endeavoured to cure in our Neighbours ; Mr. Monta-
gue's tart and vehement Aſſertions of ſome Poſitions near of kin to the Remonſtrants of
the Netherlands, gave occaſion of raiſing no ſmall Broil in the Church ; Sides were taken,
Pulpits every-where wrang of theſe Opinions ; but Parliaments took notice of the Diviſion,
and queſtioned the Occaſioner : Now as one that deſired to do all good Offices to our dear,
and common Mother, I ſet my Thoughts on-work, how ſo dangerous a Quarrel might be hap-
pily compoſed ; and finding that Mil-taking was more guilty of this Diſſention than mil-
believing, (ſince it plainly appear'd to me, that Mr. Mountague meant expreſs, not Arminius,
but B. Overal
, a more moderate and ſafe Author, however he ſped in delivery of him,)
I wrote a little Project of Pacification, wherein I deſired to rectifie the Judgment of Men, con-
cerning this milapprehended Controverſy, ſhewing them the true Parties in this unfeaſonable
Plea; and becauſe B. Overal went a Midway betwixt the two Opinions which he held
extreme, and muſt needs therefore ſomewhat differ from the commonly-received Tenet in
thefe Points, I gathered out of B. Overal on the one ſide, and out of our Engliſh Divines at
Dort on the other, ſuch common Propoſitions concerning theſe five buſie Articles, as wherein
both of them are fully agreed; all which put together, ſeemed unto me to make up
10 fufficient a Body of accorded Truth, that all other Queſtions moved hereabouts, appear'd
merely ſuperfluous, and every moderate Chriſtian might find where to reſt himſelf, without
/hazard of Contradiction : Theſe I made bold, by the Hands of Dr. Toung the worthy Dean
of Wincheſter, to preſent to His Excellent Majeſly, together with an humble Motion of a
peaceable Silence to be enjoined to both Parts, in thoſe other collateral and needleſs Diſqui-
fitions:

of Jos. Hall, Biſhop of Norwich.
XL
fitions ; which if they might befit the Schools of Academical Diſputants, could not certainly
found well from the Pulpits of Popular Auditories : Thoſe Reconciliatory Papers fell under
the Eyes of ſome grave Divines on both Parts, Mr. Montague profeſſed that he had ſeen them,
and would ſubſcribe to them very willingly ; others that were contrarily-minded, both
Engliſh, Scotch, and French Divines, proffer'd their Hands to a no leſs ready Subſcription : So as
much Peace promiſed to reſult out of that weak and poor Enterprize, had not the confuſed
Noiſe of the Milconſtructions of thoſe who never ſaw the Work, (crying it down for very
Name's fake) meeting with the Royal Edict of a general Inhibition, buried it in a ſecure Silence.
I was ſcorched a little with this Flame, which I deſired to quench ; yet this could not ſtay my
Hand from thruſting it felf into an hotter Fire.
Some infolent Romaniſts (Jefuits eſpecially in their bold Diſputations which in the
Time of the Treaty of the Spaniſh Match, and the Calm of that Relaxation were very frequent)
preſſed nothing fo much as a Catalogue of the Profeſſors of our Religion to be deduced from
the Primitive Times, and with the peremptory Challenge of the Impoſſibility of this Pedigree
dazled the Eyes of the Simple ; whilſt ſome of our Learned Men, undertaking to ſatisfie ſo
needleſs and unjuſt a Demand, gave, as I conceived, great Advantage to the Adverſary : In a
juſt Indignation to ſee us thus wrong'a by mil-lating the Queſtion betwixt us, as if we, yield-
ing our felves of another Church, originally and fundamentally different, ſhould make good
our own Erection, upon the Ruines, yea, the Nullity of theirs, and well conſidering the infinite
and great Inconveniences that muſt needs follow upon this Defence, I adventured to ſet my Pen
on work, deſiring to rectifie the Opinions of thoſe Men, whom an ignorant Zeal had tranſported
to the prejudice of our holy Cauſe, laying forth the damnable Corruptions of the Roman Cliurch,
yet making our Game of the outward Viſibility thereof, and by this means putting them to
the Probation of thoſe newly-obtruded Corruptions which are truly guilty of the Breach be-
twixt us : The Drift whereof being not well conceived by ſome Spirits that were not ſo wiſe
as fervent, I was ſuddenly expoſed to the raſh Cenſures of many well-affected and zealous Pro-,
teſtants, as if I had in a Řemiſſion to my wonted Zeal to the Truth attributed too much to the
Ronan Church, and ſtrengthned the Adverſaries Hands, and weakned our own. This Envy I
was fain to take off by my ſpeedy Apologetical Advertiſement, and after that by my Recon-
ciler, ſeconded with the unanimous Letters of ſuch Reverend, Learned, Sound Di-
vines, both Biſhops and Doctors, as whoſe undoubted Authority was able to bear Bp. Morton,
down Calumny it ſelf ; which done, I did by a ſeaſonable Moderation provide for Ber: Dariamant,
the Peace of the Church, in ſilencing both my Defendants and Challengers in Dr. Primroſe.
this unkind and ill-raiſed Quarrel. Immediately before the publiſhing of this Tractate,
(which did not a little aggravate the Envy and Suſpicion) I was by His Majeſty raiſed to the
Biſhoprick of Exeter, having formerly (with much humble Deprecation) refuſed the See of
Gloceſter, earneſtly proffer'd unto me : How beyond all Expectation it pleaſed God to place me
in that Weſtern Charge, which (if the Duke of Buckingham's Letters, he being then in France,
had arrived but ſome Hours ſooner) I had been defeated of, and by what ſtrange Means it
pleaſed God to make up the Competency of that Proviſion, by the unthought of Addition of
the Rectory of St. Breok within that Dioceſe, if I ſhould fully relate the Circumſtances, would
force the Confeſſion of an extraordinary Hand of God in the difpofing of thoſe Events : I en-
tred upon that Place, not without much prejudice and ſuſpicion on ſome hands; for ſome
that fate at the Stern of the Church, had me in great jealouſie for too much favour of Puri-
taniſm : I ſoon had Intelligence who were ſet over me for Efpials; my Ways were curiouſly
obſerved and ſcanned : However, I took the Reſolucion to follow thoſe Courſes which might
moſt conduce to the Peace and Happineſs of my new and weighty Charge; finding therefore
fome factious Spirits very buſie in that Dioceſe, I uſed all fair and gentle Means to win them to
good order; and therein ſo happily prevailed, that (ſaving two of that numerous Clergy, who
continuing in their refractorineſs, fled away from Cenſure they were all perfe&ly reclaimed ;
ſo as I had not one Miniſter profeſſedly oppoſite to the anciently-received Orders (for I was
never guilty of urging any new Impoſitions of the Church in that large Diocefs : Thus we
went on comfortably together, till fome Perſons of Note in the Clergy, being guilty of their
own Negligence, and diſorderly Courſes, began to envy our Succeſs; and finding me ever
ready to encourage thoſe whom I found conſcionably forward and painful in their places, and
willingly giving way to Orthodox and peaceable Lectures in ſeveral Parts of my Dioceſe, opened
their Mouths againſt me, both obliquely in the Pulpit, and directly at the Court, complaining
of my too much Indulgence to Perſons diſaffected, and my too much Liberty of frequent
Lecturings within my Charge. The Billows went ſo high, that I was three ſeveral times upon
my Knee to His Majeſty, to anſwer theſe great Criminations; and what Conteſtation I had
[62]
with

xii
Some Specialties in the Life, &c.
with ſome great Lords concerning theſe Particulars, it would be too long to report ; only this,
under how dark a Cloud I was hereupon, I was ſo fenſible, that I plainly told the Lord Arch-
Biſhop of Canterbury, That rather than I would be obnoxious to thoſe ſlanderous Tongues of
his Miſinformers, I would caft up my Rochet ; I knew I went right Ways, and would not
endure to live under undeſerved Suſpicions: What Meſſages of Caution I had from ſome of my
wary Brethren, and what Expoftulary Letters I had from above, I need not relate; fure I am I had
Peace and Comfort at home, in the happy ſenſe of that general Unanimity and loving Corref-
pondence of my Clergy, till in the laſt Year of my preſiding there, after the Syrodical Oath was
fet on foot, (which yet I did never tender to any one Miniſter of my Dioceſe) by the Incitation
of ſome buſie Interlopers of the Neighbour-County, ſome of them began to enter into an unkind
Conteſtation with me, about the Election of Clerks of the Convocation, whom they fecretly,
without ever acquainting me with their Deſire or Purpoſe (as driving to that End which we
ſee now accompliſh'd) would needs nominate and ſet up, in Competition to thoſe whom I had
(after the uſual Form recommended to them: That they had a Right to Free-Voices in that
Choice, I denied not; only I had reaſon to take it unkindly, that they would work under-
hand without me, and againſt me ; profeſſing, that if they had before-hand made their Defires
known to me, I ſhould willingly have gone along with them in their Election : It came to
the Poll; thoſe of my Nomination carry'd it. The Parliament begun : After ſome hard tugging
there, returning Home upon a Receſs, I was met on the Way, and cheerfully Welcom'd by
fome Hundreds : In no worſe Terms, I left that my once dear Dioceſe ; when returning to
Weſtminſter, I was ſoon call’d by his Majeſty (who was then in the North) to a remove to
Norwich : But how I took the Tower in my way, and how I have been dealt with ſince my
repair hither, I could be laviſh in the fad Report ; ever deſiring my Good God to enlarge my
Heart in Thankfulneſs to him, for the ſenſible Experience I have had of his Fatherly Hand over
me in the deepeſt of all my Afflictions, and to itrengthen me for whatſoever other Trials he
hall be pleaſed to call me unto : That being found faithful unto the Death, I may obtain that
Crown of Life which he hath ordained for all thoſe that Overcome.
Biſhop
पिंप
Si bien
ide o no
Ortom
be
So It Workout

paldo domu
Erd

xiii
2911ubs
Biſhop H A L L's
HARD - MEASURE.
COM
ove
bas
N
Othing could be more plain, than that upon the Call of this Parliament, and before,
there was a general Plot and Refolution of the Faction to alter the Government of
the Church, eſpecially the Height and Infolency of ſome Church-Governors, as was
conceived ; and the ungrounded Impoſition of ſome Innovations upon the Churches both of
Scotland and England, gave a fit Hint to the Project : In the Vacancy therefore before the
Summons, and immediately after it, there was great working ſecretly for the Deſignation and
Election, as of Knights and Burgeſſes, ſo eſpecially (beyond all former uſe) of the Clerks of
Convocation, when now the Clergy were ſtirred up to conteſt with, and oppoſe their Dioceſans,
for the Choice of ſuch Men as were moſt inclined to the favour of an Alteration. The Parliament
was no ſooner ſate, than many vehement Speeches were made againſt Eſtabliſhed Church-
Government, and inforcement of Extirpation both Root and Branch. And becauſe it was not
fit to ſet upon all at once, the Reſolution was to begin with thoſe Biſhops which had ſubſcribed
to the Canons then lately publiſhed, upon the ſhutting up of the former Parliament, whom
they would firſt have had accuſed of Treaſon ; but that not appearing feaſible, they thought
beſt to indite them of very high Crimes and Offences againſt the King, the Parliament, and
Kingdom, which was profecuted with great earneſtneſs by ſome prime Lawyers in the Houſe of
Còmmons, and entertained with like fervency by ſome zealous Lords in the Houſe of Peers ;
every of thoſe particular Canons being preſſed to the moſt envious and dangerous height that
was poſſible
. The Arch-Biſhop of Tork (was deſigned for
the Report) aggravating
Mr. Maynard's
Criminations to the utmoſt, not without ſome Interſperſions of his own. The Counſel of the
accuſed Biſhops gave in ſuch a demurring Anſwer as ſtopt the Mouth of that heinous Indict-
ment : When this prevailed not, it was contrived to draw Petitions accuſatory, from many
Parts of the Kingdom, againſt Epiſcopal Government, and the Promoters of the Petitions were
entertained with great Reſpects; whereas the many Petitions of the oppoſite Part, tho' fub-
ſcribed with many thouſand Hands, were ſlighted and diſregarded. Withal, the Rabble of
London, after their Petitions cunningly and upon other Pretences procured, were ſtirred up to come
to the Houſes perſonally, to crave Juſtice both againſt the Earl of Strafford firſt, and then againſt
the Arch-Biſhop of Canterbury
, and laſtly againſt the whole Order of Biſhops ; which coming
at firſt unarm’d, were check'd by ſome Well-willers, and eaſily perſwaded to gird on their
ruſty Swords, and ſo accoutred came by Thouſands to the Houſes, filling all the Outer-Rooms,
offering foul Abuſes to the Biſhops as they paſſed, crying out, No Biſhops, No Biſhops; and
at laſt, after divers Days aſſembling, grown to that height of Fury, that many of them, whereof
Sir Richard Wiſeman profeſſed (tho' to his coft) to be Captain, came with Reſolution of ſome
violent Courſes, inſomuch that many Swords were drawn hereupon at Weſtminſter, and the
Rout did not ſtick openly to profeſs that they would pull the Biſhops in pieces. Meſſages were
fent down to them from the Lords ; they ſtill held firm both to the Place, and their bloody Re
ſolutions. It now grew to be Torch-light; one of the Lords, the Marquis of Hartford, came up
to the Bishops Form, told us that we were in great Danger, adviſed us to take ſome courſe for
our own Safety ; and being deſired to tell us what he thought was the beſt way, counſelled
us to continue in the Parliament-Houſe all that Night, for (faith he) theſe People vow they
will watch you at your going out, and will ſearch every coach for you with Torches, ſo as
you cannot eſcape. Hereupon the Houſe of Lords was moved for ſome Order for the prevent-
ing their Mutinous and Riotous Meetings ; Meſſages were ſent down to the Houſe of Commons
to this purpoſe, more than once ; nothing was effected : but for the preſent (for ſo much as all
the Danger was at the Riſing of the Houſe) it was earneſtly deſired of the Lords that ſome
care might be taken of our Safety. The Motion was received by ſome Lords with a Smile
fome other Lords, as the Earl of Mancheſter, undertook the Protection of the Arch-Biſhop of
Tork and his Company (whoſe ſhelter I went under) to their Lodging's; the reſt, ſome of
them by their long ſtay, others by ſecret and far-fetcht Paſſages, eſcap'd Home. It was not
som bao anonim olon ompot [63] tanto basoldre

XIV
Biſhop H ALL's Hard-Meaſure.
for us to venture any more to the Houſe, without ſome better Aſſurance : Upon our re-
ſolv’d Forbearance therefore, the Archbiſhop of Tork fent for us to his Lodging at Weſtminſter,
lays before us the perillous Condition we were in, adviſes for Remedy (except we meant
utterly to abandon our Right, and to defert our Station in Parliament) to petition both
His Majeſty and the Parliament, That, ſince we were legally calld by His Majeſty's Writ
to give our Attendance in Parliament, we might be ſecur'd in the Performance of our
Duty and Service, againſt thoſe Dangers that threaten'd us; and, withal, to proteſt a-
gainſt any fuch Acts as ſhould be made during the time of our forc'd Abfence, for which,
he aſſur'd us, there were many Precedents in former Parliaments, and which if we did
not, we ſhould betray the Truſt committed to us by His Majeſty, and ſhamefully be-
tray and abdicate the due Right both of our Selves and Succeſſors. To this purpoſe, in
our Preſence, he drew up the ſaid Petition and Proteſtation, avowing it to be legal, juſt,
and agreeable to all former Proceedings, and, being fair written, fent it to our feveral Lodg-
ings for our Hands, which we accordingly ſubſcrib’d, intending yet to have had ſome further
Conſultation concerning the delivering and whole Carriage of it : But e’re we could ſuppoſe it
to be in any Hand but his own, the firſt News we heard was, That there were Mer-
ſengers addreſs'd to fetch us in to the Parliament upon an Accuſation of High-Treafon. For
whereas this Paper was to have been deliver’d, firſt to His Majeſty's Secretary, and, after
Peruſal, by him to His Majeſty, and after from His Majeſty to the Parliament, and for that
purpoſe to the Lord Keeper, the Lord Littleton, who was the Speaker of the Houſe of Peers :
All theſe profeſs'd not to have perus'd it at all; but the ſaid Lord Keeper, willing enough to take
this Advantage of Ingratiating himſelf with the Houſe of Commons and the Faction, to which
he knew himſelf fufficiently obnoxious, finding what Uſe might be made of it by prejudicate
Minds, reads the ſame openly in the Houſe of Lords ; and, when he found ſome of the Faction
apprehenſive enough of Miſconſtruction, aggravates the Matter as highly offenſive, and of
dangerous Conſequence; and thereupon, not without much Heat and Vehemence, and with an
ill Preface, it is ſent down to the Houſe of Commons; where it was entertain'd heinouſly,
Glynne with a full Mouth crying it up for no leſs than an High-Treaſon; and ſome comparing,
yea preferring, it to the Powder Plot. We, poor Souls, (who little thought that we had done
any thing that might deſerve a Chiding) are now called to our Knees at the Bar and charg’d
ſeverally with High-Treaſon, being not a little aſtoniſh'd at the ſuddenneſs of this Crimination,
compard with the perfect Innocence of our own Intentions, which were only to bring us to our
due Places in Parliament with Safety and Speed, without the leaſt Purpoſe of any Man's Offence :
But now Traytors we are all in haſte, and muſt be dealt with accordingly; for on January
the zoth, in all the Extremity of Froſt, at Eight-a-Clock in the dark Evening, are we voted to
the Tower; only Two of our Number had the Favour of the Black-Rod, by reafon of their
Age, which, tho' deſir'd by a Noble Lord on my Behalf, would not be yielded; w wherein
I acknowledge and bleſs the Gracious Providence of my God, for had I been gratify'd, I had
been undone both in Body and Purſe, the Rooms being ſtrait
, and the Expence beyond the
reach of my Eſtate. The News of this our Crime and Impriſonment foon flew over the
City, and was entertain’d by our Well-willers with ringing of Bells and Bonfires; who now
gave us up (not without great Triumph) for loft Men, railing on our Perfidioufneſs, and
adjudging us to what foul Deaths they pleas'd: And what fcurrillous and malicious Pamphlets
were ſcatter'd abroad throughout the Kingdom, and in Foreign Parts, blazoning our In-
famy, and exaggerating our treaſonable Practices? What Inſultations of our Adverſaries were
here? Being caged ſure enough in the Tower, the Faction had now fair Opportunities to work
their own Deligns; they therefore, taking the Advantage of our Refraint, renew that Bill
of theirs (which had been twice before rejected ſince the beginning of this Sefiion) for taking
away the Votes of Biſhops in Parliament, and, in a very thin Houſe, eaſily pafs’d it : Which
once condeſcended unto, I know not by what ſtrong Importunity, His Majeſty's Affent was
drawn from him thereunto : We now, inſtead of looking after our wonted Honour, muft bend
our Thoughts upon the guarding of our Lives, which were with no ſmall Eagerneſs purſu'd by
the violent Agents of the Faction: Their ſharpeſt Wits, and greateſt Lawyers, were employd
to advance our Impeachment to the height; but the more they look'd into the Buſineſs, the
lefs Crime could they find to faſten upon us ; iníomuch as one of their Oracles, being demanded
his Judgment concerning the Fadt, profeſs’d to them, They might with as good reaſon accuſe us
of Adultery: Yet ſtill there are we taft; only, upon Petition to the Lords, obtaining this Fa-
vour, That we might have Counſel aſſign'd us; which, after much Reluctation, and many
Menaces from the Commons againſt any Man of all the Commoners of England that ſhould dare
to be ſeen to plead in this Cafe againſt the Repreſentative Body of the Commons, was granted
us: The Lords aflign'd us Five very worthy Lawyers, which were nominated to them by us :
What Trouble and Charge it was to procure thoſe eminent and much-employ'd Counſellors to
come

Biſhop Hall's Hard Meaſure.
XV
come to the Tower to us, and to obſerve the ſtrict Laws of the Place for the Time of their
Ingrefs, Regreſs, and Stay, it is not hard to judge. After we had lain ſome Weeks there,
however the Houſe of Commons, upon the firſt Tender of our Impeachment, had deſir'd we
might be brought to a ſpeedy Trial; yet now, finding belike how little Ground they had for lo
high an Accuſation, they began to flack their Pace, and ſuffer'd us rather to languilh under the
Fear of ſo dreadful Arraignment; inſomuch, as now we are fain to petition the Lords that
we might be brought to our Trial : The Day was fet; ſeveral Summons were ſent unto us; the
Lieutenant had his Warrant to bring us to the Bar; our Impeachment was ſeverally read; we
pleaded Not guilty modo & forma, and deſir’d ſpeedy Proceedings
, which were accordingly pro-
misd, but not too haſtily perform’d. After long Expectation another Day, was appointed
for the Proſecution of this high Charge : The Lieutenant brought us again to the Bar, but with
what Shoutings and Exclamations, and furious Expreſſions of the enrag’d Multitudes, it is not
eaſy to apprehend : Being thither brought, and feverally charg‘d upon our Knees, and having
given our Negative Anſwers to every particular, Two Biſhops, London and Wincheſter, were call'd
in as Witneſſes againſt us, as in that Point, Whether they apprehended any ſuch Cauſe of Fears in
the Tumults aſſembled, as that we were in any danger of our Lives in coming to the Parliament;
who feem'd to incline to a favourable Report of the Perils threaten’d, tho' one of them was con-
vinc'd out of his own Mouth, from the Relations himſelf had made at the Arch-Biſhop of
Tork's Lodging. After this Wild and Glynne made fearful Declamations at the Bar againſt
us, aggravating all the Circumſtances of our pretended Treaſon to the higheſt pitch: Our
Counſel were all ready at the Bar to plead for us in Anſwer of their clamorous and envious
Suggeſtions ; but it was anſwer’d, That it was now too late, we ſhould have another Day,
which Day to this Day never came : The Circumſtances of that Day's Hearing were more
grievous to us than the Subſtance ; for we were all throngʻd ſo miſerably in that ſtrait Room be-
fore the Bar, by reaſon that the whole Houſe of Commons would be there to fee the Prizes of
their Champions plaid, that we ſtood the whole Afternoon in no ſmall Torture, fweating and
ſtrugling with a mercileſs Multitude, till, being diſmiſs’d, we were expos’d to a new and greater
Danger; for now, in the dark, we muſt to the Tower by Barge, as we came, and muſt ſhoot
the Bridge, with no ſmall Peril. That God, under whoſe merciful Protection we are, return'd
us to our ſafe Cuſtody : There now we lay fome Weeks longer, expecting the Summons for
our Counſel's Anſwer ; but, inſtead thereof, our merciful Adverſaries, well finding how ſure they
would be foild in that unjuſt Charge of Treaſon, now, under Pretences of remitting the height
of Rigour, wave their former Impeachmenr of Treaſon againſt us, and fall upon an Accuſation
of High Miſdemeanours in that our Proteſtation, and will have us proſecuted as guilty of a Pre-
munire ; altho', as we conceive, the Law hath ever been in the Parliamentary Proceedings, That
if a Man were impeach'd, as of Treaſon, being the higheſt Crime, the Accuſant muſt hold him
to the Proof of the Charge, and may not fall to any meaner Impeachment upon failing of
the higher : But in this caſe of ours it fell out otherwiſe, for altho' the Lords had openly pro-
mis'd us, that nothing ſhould be done againſt us, till We and our Counſel were heard in our
Defence, yet the next News we heard was, the Houſe of Commons had drawn up a Bill againſt us,
wherein they declar'd us to be Delinquents of a very high Nature, and had thereupon defir'd to
have it enacted, That all our Spiritual
Means ſhould be taken away ; only there ſhould be a Yearly
Allowance to every Biſhop for his Maintenance, according to a Proportion by them fet down;
wherein they were pleas'd that my Share ſhould come to 400 l. per Annum : This Bill was ſent
up to the Lords, and by them alſo pats’d, and there hath ever ſince lain. This being done,
after ſome Weeks more, finding the Tower, beſides the Reſtraint, chargeable, we petition'd the
Lords that we might be admitted to Bail, and have Liberty to return to our Homes : The Earl
of Eſex mov’d, the Lords aſſented, took our Bail, ſent to the Lieutenant of the Tower for
our Diſcharge. How glad were we to fly out of our Cage ? No ſooner was I got to my
Lodging, than I thought to take a little freſh Air in St. James's Park ; and, in my Return to my
Lodging in the Dean's Tard, palling thro' Weſtminſter-Hall
, was faluted by divers of my Parliament
Acquaintance, and welcom'd to my Liberty ; whereupon, ſome that look'd upon me with an
evil Eye run into the Houſe, and complain'd that the Biſhops were let looſe; which, it ſeems,
was not well taken by the Houſe of Commons, who preſently ſent a kind of Expoftulation to
the Lords, that they had diſmiſs'd ſo heinous Offenders without their knowledge and Confent.
Scarce had I reſted me in my Lodging, when there comes a Meſſenger to me with the fad News of
ſending me and the reſt of my Brethren, the Biſhops, back to the Tower again ; from whence
we came, thither we muſt go; and thither I went with an heavy (but, I thank God, not im-
patient) Heart. After we had continu'd there about Six Weeks longer, and earneſtly petition'd
to return to our ſeveral Charges, we were, upon 5000 l. Bond, diſmiſs'd, with a Clauſe of Re.
vocation at a ſhort Warning, if Occaſion ſhould require. Thus having ſpent the Time betwixt
New.

xvi
Biſhop Hall's Hard-Meaſure.
New-Tears Even and Whitfontide in thoſe fafe Walis, where we, by turns, preach'd every Lord's-
Day, to a large Auditory of Citizens, we diſpos d of our felves to the Places of our ſeveral
Abode.
For my ſelf, addreſſing my ſelf to Norwich, whither it was His Majeſty's Pleaſure to remove
me, I was at the firſt received with more Reſpect than in ſuch Times I could have expected ;
there I Preached, the Day after my Arrival, to a numerous and attentive People ; neither was
fparing of my Pains in this kind ever ſince, till the Times growing every Day more impatient
of a Biſhop, threatned my Silencing. There, tho’ with ſome ſecret Murmurs of diſaffected Per-
ſons, I enjoyed Peace till the Ordinance of Sequeſtration came forth, which was in the latter end
of March following ; then when I was in hope of receiving the Profits of the foregoing Half-
Year for the Maintenance of my family, were all my Rents ſtop'd and diverted ; and in
the April following came the Sequeſtrators, viz. Mr. Sotherton, Mr. Tooly, Mr. Rawley,
Mr. Greenewood, &c. to the Palace, and told me, that by Virtue of an Ordinance of Parliament
they muſt ſeize upon the Palace, and all the Eſtate I had, both Real and Perſonal, and accor-
dingly ſent certain Men appointed by them (whereof one had been burnt in the Hand for the
Mark cf his Truth) to appriſe all the Goods that were in the Houſe ; which they accordingly
executed with all diligent Severity, not leaving ſo much as a dozen of Trenchers, or my Chil-
drens Pictures, out of their curious Inventory ; yea, they would have appriſed our very Wearing-
Cloaths, had not Alderman Tooly and Sheriff Rawley (to whom I ſent to require their Judg-
ment concerning the Ordinance in this point) declared their Opinion to the contrary : Theſe
Goods, both Library and Houſhold-ſtuff of all kinds, were appointed to be expoſed to publick
Sale. Much enquiry there was when the Goods ſhould be brought to the Market ; but in the
mean time Mrs. Goodwin, a religious good Gentlewoman, whom yet we had never known or
ſeen, being moved with Compaſſion, very kindly offered to lay down to the Sequeſtrators that
whole Sum which the Goods vere valued at, and was pleaſed to leave them in our Hands for
our uſe, till we might be able to repurchaſe them ; which ſhe did accordingly, and had the
Goods formally delivered to her by Mr. Smith and Mr. Greenewood, two Sequeſtrators. As for
the Books, ſeveral Stationers look'd on them, but were not forward to buy them; at laſt
Mr. Cook, a worthy Divine of this Dioceſe, gave Bond to the Sequeſtrators to pay to them the
whole Sum whereat they were ſet ; which was afterwards ſatisfied out of that poor Pittance that
was allowed me for my Maintenance. As for my Eviderices, they required them from me: I
denied them, as not holding my ſelf bound to deliver them: They naild and ſealed up the
Door, and took ſuch as they found with me.
But before this, the firſt Noiſe that I heard of my Trouble was, that one Morning, before my
Servants were up, there came to my Gates one Wright, a London Trooper, attended with
others, requiring Entrance, threatning, if they were not admitted, to break open the Gates ;
whom I found, at my firſt ſight, ſtruggling with one of my Servants for a Piſtol which he had
in his Hand: I demanded his Buſineſs at that unſeaſonable Time: He told me he came to ſearch
for Arms and Ammunition, of which I muſt be diſarm’d: I told him I had only two Muskets in
the Houſe, and no other Military Proviſion: He not wreſting upon my Word, ſearch'd round
about the Houſe, look'd into the Cheſts and Trunks, examin'd the Veſſels in the Cellar ; finding
no other Warlike Furniture, he ask'd me what Horſes I had, for his Commiſſion was to take them
alſo : I told him how poorly I was ſtored, and that my Age would not allow me to travel on Foot :
In concluſion, he took one Horſe for the preſent, and ſuch accompt of another, that he did highly
expoftulate with me afterwards that I had otherwiſe diſpoſed of him.
Now not only my Rents preſent, but the Arrearages of the former Years, which I had in
favour forborn to ſome Tenants, being treacherouſly confeſſed to the Sequeſtrators, were by
them called for, and taken from me ; neither was there any Courſe at all taken for my Main-
tenance : I therefore addreſſed my ſelf to the Committee fitting here at Norwich, and defired
them to give Order for ſome Means, out of that large Patrimony of the Church, to be allowed
me. They all thought it very juſt ; and there being preſent Sir Tho. Woodhouſe, and
Sir John Potts, Parliament-men, it was moved, and held fit by them and the reſt, that the
Proportion which the Votes of the Parliament had pitch'd upon, viz. 400 l. per. Annum, ſhould
be allowed to me. My Lord of Mancheſter, who was then conceived to have great Power
in Matter of theſe Sequeſtrations, was moved herewith. He apprehended it very juſt and
reaſonable, and wrote to the Committee here to ſet out ſo many of the Manours belonging to
this Biſhoprick as ſhould amount to the ſaid Sum of 400 l. annually ; which was anſwerably
done under the Hands of the whole Table. And now I well hoped I ſhould yet have a good
Competency of Maintenance out of that plentiful Eſtate which I might have had : But thoſe
Hopes were no ſooner conceiv'd than daſht ; for before I could gather up one Quarter's Rent,
there comes down an Order from the Committee for Sequeſtrations above, under the Hand of
Sergeant

Biſhop Hall's Hard-Meaſure.
xvii
Sergeant Wild the Chair-man, procured by Mr. Miles Corbet, to inhibit any fuch Allowance ;
and telling our Committee here, that neither They, nor any other, had Power to allow me
any thing at all; but if my Wife found her felf to need a Maintenance, upon her Suit to the
Committee of the Lords and Commons, it might be granted that ſhe ſhould have a Fifth-part,
according to the Ordinance, allowed for the Suſtentation of her ſelf, and her family. Hereupon
the ſends a Petition up to that Committee, which, after a long delay, was admitted to be read,
and an Order granted for the Fifth-part : But ſtill the Rents and Revenues both of my Spiritual
and Temporal Lands were taken up by the Sequeſtrators both in Norfolk, and Suffolk, and Elex,
and we kept off from either Allowance or Accompt. At laſt upon much preſſing, Beadle
the Sollicitor, and Ruſt the Collector, brought in an Accompt to the Committee, ſuch as
it was ; but fo confuſed and perplexed, and ſo utterly imperfect, that we could never come to
know what a Fifth-part meant ; but they were content that I ſhould eat my Books, by ſetting
off the Sum engaged for them out of the Fifth-part. Mean time the Synodals both in Norfolk and
Suffolk, and all the Spiritual Profits of the Dioceſe, were alſo kept back, only Ordinations and Inſti-
tutions continued a while. But after the Covenant was appointed to be taken, and was generally
ſwallowed of both Clergy and Layety, my Power of Ordination was with ſome ftrange Violence
reſtrained ; for when I was going on in my wonted Courſe (which no Law or Ordinance had inhi-
bited) certain forward Volunteers in the City, banding together, ftir up the Mayor and Aldermen
and Sheriffs to call me to an Account for an open Violation of their Covenant. To this pur-
poſe divers of them came to my Gates at a very unſeaſonable Time, and knocking very vehe-
mently, required to ſpeak with the Biſhop : Meſſages were ſent to them to know their Buſineſs,
nothing would ſatisfie them but the Biſhop's Preſence ; at laſt I came down to them, and de
manded what the Matter was; they would have the Gate opened, and then they would tell me:
I anſwer'd, that I would know them better firſt ; if they had any thing to ſay to me, I was ready
to hear them: They told me they had a Writing to me from Mr. Mayor, and ſome other of
their Magiſtrates; the Paper contained both a Challenge of me for breaking the Covenant, in
ordaining Miniſters, and withal required me to give in the Names of thoſe which were ordained
by me both then and formerly fince the Covenant : My anſwer was, that Mr. Mayor was much
abuſed by thoſe who had miſinform’d him, and drawn that Paper from him ; that I would the
next Day give a full Anſwer to the Writing : They moved, that my Anſwer might be by my
Perſonal Appearance at the Guild-Hall: I ask'd them when they ever heard of a Biſhop of Nor.
wich appearing before a Mayor ; I knew mine own Place, and would take that way of Anſwer
which I thought fit, and ſo diſmiſſed them, who had given out that day, that had they known
before of my Ordaining, they would have pulld me and thoſe whom I ordained out of the
Chapel by the Ears. Whilft I received nothing, yet ſomething was required of me; they were not
aſhamed, after they had taken away and ſold all my Goods and Perſonal Eſtate, to come to me
for Affefíments and Monthly Payments for that Eftate which they had taken, and took Diſtreſſes
from me upon my moſt juft Denial
, and vehemently required me to find the wonted Arms of my
Predeceſſors, when they had left me nothing : Many Infolencies and Affronts were in all this
time put upon us.
One while a whole Rabble of Voluntiers come to my Gates late, when they
were lock'd up, and call’d for the Porter to give them entrance ; which being not yielded, they
threatned to make by force, and had not the ſaid Gates been very ſtrong they had done it';
others of them clamber'd over the Walls, and would come into my Houſe, their Errand (they
faid) was to ſearch for Delinquents; what they would have done I know not, had not we by
a ſecret way ſent to raiſe the Officers for our Reſcue. Another while the Sheriff Toftes, and
Alderman Linſey, attended with many zealous Followers, came into my Chapel to look for Super-
ftitious Pictures, and Reliques of Idolatry, and ſent for me to let me know they found thoſe
Windows full of Images, which were very offenſive, and muſt be demoliſh'd. I told them, they
were the Pictures of ſome ancient and worthy Biſhops, as St. Ambroſe, Auſtin, &c. It was an-
fwer'd me, that they were ſo many Popes; and one younger Man among the reſt ( Townſend, as
I perceived afterwards) would take upon him to defend, that every Dioceſan Biſhop was Pope.
I anſwer'd him with ſome ſcorn, and obtained leave that I might with the leaſt loſs, and defacing
of the Windows, give order for taking off that Offence; which I did by cauſing the Heads of
thofe Pictures to be taken off, fince I knew the Bodies could not offend. There was not that Care
and Moderation uſed in reforming the Cathedral-Church bordering upon my Palace. It is no
other than Tragical to relate the Carriage of that furious Sacrilege, whereof our Eyes and Ears
were the fad Witneſſes, under the Authority and Preſence of Linſey, Toftes the Sheriff, and
Greenwood. Lord, what Work was here, what clattering of Glaſſes, what beating down of Walls,
what tearing up of Monuments, whar pulling down of Seats, what wreſting out of Irons and
Braſs from the Windows and Graves! what defacing of Arms, what demoliſhing of curious Stone-
work, that had not any Repreſentation in the World, but only of the Coſt of the Founder, and
Skill

XVIII
Biſhop H ALL's Hard-Meaſure.
Skill of the Mafon ! what toting and piping upon the deſtroyed Organ pipes, and what a hideous
Triumph on the Market-Day before all the Country, when in a kind of ſacrilegious and profane
Proceſſion, all the Organ-Pipes, Veſtments, both Copes and Surplices, together with the Leaden-
Croſs which had been newly fawn down from over the Green-Yard Pulpit, and the Service-Books
and Singing.Books that could be had, were carried to the Fire in the publick Market-Place; a
lewd Wretch walking before the Train, in his Cope trailing in the Dirt, with a Service-Book in
his Hand, imitating in an impious ſcorn the Tune, and ufurping the Words of the Litany uſed
formerly in the Church : Near the publick Croſs all theſe Monuments of Idolatry muſt be facri-
ficed to the Fire, not without much Oftentation of a zealous Joy in diſcharging Ordnance, to the
coſt of ſome who profeſſed how much they had long’d to ſee that Day. Neither was it any
News on this Guild-Day to have the Cathedral now open on all fides to be filled with Muſque-
teers, waiting for the Mayor's return, drinking and tobacconing as freely as if it had turn'd Ale-
houſe. Still yet I remained in my Palace, tho' but with a poor Retinue and Means ; but the
Houſe was held too good for me : Many Meſſages were ſent by Mr. Corbet to remove me thence ;
the firſt Pretence was, that the Committee, who now was at charge for an Houſe to fit in, might
make their daily Seſſion there, being a Place both more publick, roomy, and chargeleſs. The
Committee, after many Conſultations, reſolved it convenient to remove thither, tho' many
Overtures and Offers were made to the contrary, Mr. Corbet was impatient of my Stay
there, and procures and ſends peremptory Meſfages for my preſent diſlodging : We deſired to
have ſome Time allowed for providing ſome other Manſion, if we muſt needs be caſt out of
this, which my Wife was ſo willing to hold, that ſhe offered, (if the Charge of the preſent
Committee-Houſe were the things ſtood upon ) ſhe would be content to defray the Sum of the
Rent of that Houſe out of her Fifth-part : But that might not be yielded; out we muſt, and that
in Three Weeks Warning, by Midſummer-Day then approaching ; ſo as we might have lain in the
Street, for ought I know, had not the Providence of God ſo ordered it, that a Neighbour in the
Cloſe, one Mr. Goſtlin, a Widower, was content to void his Houſe for us.
GLEDE
This hath been my Meaſure, wherefore I know not : Lord, thou knoweſt, who only can't remedy,
and end, and forgive or avenge this horrible Oppreſſion.
Scripſi MAY 29.
Jos. NOR VIC.
1647
baso novi bundkort maria bombolbol si guardsbidy
how bigodeszone pot cambo yao biolod
Bezboles SHORTON hon vil WC DISOBED
Benboog yn llc blör bhe evenol bril von polis barastra
de cobre o age 25tdinom bone animat A 101
Du er omgaan bus chifloritom ve DocuShort
want tomum berat now wiollos bois
boy told on solidw on 201 nocima
for CJ DO 5119 moh bo'lim bns o back 9192
ca
TOVO Ses moto torto
canonpuile mot dona o cewbie
Coot croito on 10) VW pols
bogella um trollo audiens vinent di babuurs void comb!A
od pocoalandolom od obatublob to soupila na 2
od blot Batoroboden bois avalio ynov sterowaniemi 10 l awony!
So dos con latovy bnsansions onol to 2016 in sy
do 500g Doo 2500 g non ol 910W yaratom broj
Gorosa que hoidi prova anda bislab of mail Google binow (bayrasin bevisare
gatosto be
Songte luna singl baistdobne noolanol dwroid Lowas
Share to lose to go 101 tabte vijgewobei erla
Woonste som bludabosons were no pod of Contem-
todo antebrod onto the solar sos tobom bas
todos os trino Sao entro entendredio
la campanha vai onko siis jebnu zolana bit or grow
do gerent into a tho Wolbromhione sono
Das not to me
to nebygd waraymond to nos artilya
-9001 come to odlomsb Aloha PVAD bre zwobniw od mostaland
Dus also allo smo od to la Doblongadon bonusco srov

I
Contemplations.
The Firſt BOOK.
CONTAINING
The Creation.
Of Cain and Abel.
Of Man.
Of the Deluge.
Of Paradiſe.
W
The Creation.
ſo we our Selves, in the ordinary courſe of Ge-
neration, firſt live the Life of Vegetation, then
of Senſe, of Reaſon afterwards. That inſtant
HAT can I ſee, O God, in wherein the Heaven and the Earth were created
thy Creation, but Miracles of in their rude Matter, there was neither Day nor
Wonders? Thou madeft Some Light, but preſently thou madeft both Light and
thing of Nothing, and of Day. Whiles we have this Example of thine,
that Something, all Things. how vainly do we hope to be perfect at once
Thou which waſt without a Beginning, gaveſt It is well for us, if through many Degrees we
a Beginning to Time, and to the World in can riſe to our Conſummation.
Time. It is the praiſe of us Men, if when we But, (alas!) what was the very Heaven it felf
have Matter, we can give Faſhion: Thou gaveſt without Light? How Confuſed: How Formleſs?
a being to the Matter, without Form ; thou gaveſt Like to a goodly Body without a Soul, like a
a Form to that Matter, and a Glory to that Form. Soul without Thee. "Thou art Light, and in
If we can but finiſh a ſlight and imperfect thee is no Darkneſs. Oh, how Incomprehenſibly
Matter according to a former Pattern, it is the Glorious is the Light that is in Thee, ſince
height of our Skill: But to begin that which one glimpſe of this created Light, gave ſo lively
never was, whereof there was no Example, a Glory to all thy Workmanſhip! This even the
wheréto there was no Inclination, wherein there Brute Creatures can behold: That, not the very
was no Poflibility of that which it ſhould be, is Angels. That ſhines forth only to the other Su-
proper only to ſuch Power as thine ; the In- preme World of Immortality ; this to the baſeſt
finite Power of an Infinite Creator: With us, not part of thy Creation. There is one cauſe of our
ſo much as a Thought can ariſe without ſome Darkneſs on Earth, and of the utter Darkneſs
Matter; but here with thee all Matter ariſes in Hell; the reſtraint of thy Light. Shine thou,
from Nothing. How eaſie is it for thee to repair O God, into the vaſt corners of my Soul, and
all out of Something, which couldeſt thus fetch in thy Light I ſhall ſee Light.
all out of Nothing ? Wherein can we now diſtruſt But whence, O God, was that firſt Light? the
thee, that haft proved thy ſelf thus Omnipotent? Sun was not made till the fourth day; Light the
Behold, to have made the leaſt Clod of Nothing, firſt. If Man had been, he might have ſeen all
is more above Wonder than to multiply a World ; lightſome, but whence it had come he could not
but now the Matter doth not more praiſe thy have ſeen; as in ſome great Pond, we ſee the
Power, than the Form thy Wiſdom: What Banks full, we ſee not the Springs from whence
Beauty is here? What Order ? What Order in that Water riſeth. Thou madeft the Sun, madeſt
Working ? What Beauty in the Work?
the Light without the Sun, before the Sun, that
Thou mighteſt have made all the World per- fo Light might depend upon Thee, and not up-
fect in an inſtant, but thou wouldeſt not: That on thy Creature. Thy Power will not be limited
Will which cauſed thee to Create, is Reaſon to Means. It was eaſie to thee to make a Heaven
enough why thou didſt thus Create. How without a Sun, Light without a Heaven, Day
fhould we deliberare in our Actions which are without a Sun, Time without a Day: It is good
fo ſubject to Imperfections, fince it pleaſed thy reaſon thou ſhouldeſt be the Lord of thine own
Infinité Perfection (not out of need to take Works: All Means ſerve thee: Why do we weak
leaſure. Neither did thy Wiſdom herein proceed Wrecches diſtruſt thee in the want of thoſe Means
in Time only, but in Degrees: At firſt thou which thou canſt either command or forbear?
madeſt nothing Abſolute; Firſt, Thou madeft How plainly wouldſt thou teach us, that we
Things which ſhould have Being, without Life; Creatures need not one another, ſo long as we
then thoſe which ſhould have Life and Being : have Thee? One Day we ſhall have light again
Laſtly, Thoſe which have Being, Life, Reaſon: without the Sun. Thou ſhalt be our Sun; thy
B
Pre-


2
LIB. I.
Contemplations.
Preſence ſhall be our Light: Light is fown for right forwards, ſome that have calculated curi-
the Righteous. The Sun and Light is but for the oully, have found it five hundred Years Journey
World below it ſelf ; thine only for above. Thou unto the Starry Heaven; I do not examine their
giveſt this Light to the Sun, which the Sun gives Art; O Lord, I wonder rather at thine, which
to the World: That Light which thou ſhalt once haſt drawn ſo large a Line about this little point
give us, ſhall make us fine like the Sun in of Earth, for in the plaineſt Rules of Art and
Glory.
Experience, the Compaſs muſt needs be fix
Now this Light which for three Days was thus times as much as half the Height. We think one
diſperſed through the whole Heavens, it pleaſed Iſland, great, but the Earth unmeaſurable. If we
thee at laſt to gather and unite into one Body of were in that Heaven with theſe Eyes, the whole
the Sun; the whole Heaven was our Sun, before Earth ( were it equally enlightned) would ſeem
the Sun was created; but now one Star muſt be as little to us as now the leaſt Star in the Firma-
the Treaſury of Light to the Heaven and Earth. ment ſeems to us upon Earth; and indeed, how
How thou loveft the Union and Reduction of all few Stars are ſo little as it? And yet how many
Things of one Kind, to their own Head and void and ample Spaces are there beſide all the
Centre ! ſo the Waters muſt by thy command be Stars ? The hugeneſs of thy Work, O God, is little
gather'd into one place, the Sea; fo the upper inferior for Admiration to the Majeſty of it. But,
Waters muſt be ſevered by theſe Airy Limits from Oh, what a Glorious Heaven is this which thou haſt
the lower; ſo heavy Subſtances haſten down- ſpread over our Heads ? With how precious a
ward, and light mount up; ſo the general Light Vault haft thou walled in this our inferior World?
of the firſt Days, muſt be called into the compaſs What Worlds of Light haſt thou ſet above us?
of one Sun; ſo thou wilt once gather thine Elect Thoſe Things which we fee, are Wondrous, but
from all coaſts of Heaven, to the participation thoſe which we believe and ſee not, are yet more;
of one Glory : Why do we abide our Thoughts thou doſt but ſet out theſe unto view, to ſhew us
and Affe&tions ſcattered from Thee, from thy what there is within. How proportionable are
Saints, from thine Anointed? Oh, let this Light thy Works to thy ſelf? Kings erect not Cottages,
which thou haſt now ſpread abroad in the Hearts but ſet forth their Magnificence in ſumptuous
of all thine, once meet in thee! We are as thy Buildings ; ſo haft thou done, O King of Glory.
Heavens in this their firſt Imperfection, be thou if the loweſt pavement of that Heaven of thine be
our Sun unto which our Light may be gathered. fo Glorious, what ſhall we think of the better
Yet this Light was by thee interchanged with Parts yet unſeen? And if this Sun of thine be of
Darkneſs, which thou mighteſt as eaſily have com-fuch Brightneſs and Majeſty, Oh, what is the
manded to be perpetual
. The Continuance even Glory of the Maker of it? And yet if ſome other
of the beſt Things cloyeth and wearieth ; there is of thy Stars were ler down as low as it, thoſe
nothing but thy felf
, wherein there is not ſatiety : other Stars would be Suns to us; which now
So pleaſing is the Viciſitude of Things, that the in- thou hadît rather have admired in their diſtance :
tercourſe even of thoſe Occurrents which in their And if ſuch a Sky be prepared for the uſe and be-
own nature are leſs worthy, gives more Content- nefit even of thine Enemies alſo upon Earth, how
ment than the unaltered eſtate of Better. The Day happy ſhall thoſe Eternal Tabernacles be which
dies into Night, and riſes into the Morning again, thou haſt fequeftered for thine own?
that we might not expect any Stability here be Behold then in this high and ſtately Building
low, but in perpetual Succeffions: It is always of thine, I ſee three Stages; this loweſt Heaven
Day with thee Above: The Night ſavoureth only for Fowls, for Vapours, for Meteors; the ſecond
of Mortality : Why are we not here Spiritually as for the Stars; the third, for thine Angels and
we ſhall be hereafter? Since thou haſt made us Saints. The firſt is thine outward Court, open
Children of the Light, and of the Day, teach us for all; the ſecond is the Body of thy cover'd
to walk ever in the Light of thy Preſence, not in Temple, wherein are thoſe Candles of Heaven
the Darkneſs of Error and Unbelief.
perpetually burning ; the third is thine Holy of
Now in this thine inlightned Frame, how fitly, Holies. In the firft is Tumult and Vanity; in
how wiſely are all the Parts diſpoſed, that the Me- the ſecond Immutability and Reſt; in the third
thod of the Creation might anſwer the Matter Glory and Bleſſedneſs. The firſt we feel, the fe-
and the Form both. Behold all Purity above ; cond we ſee, the third we believe. In theſe two
below, the Drags and Lees of all. The higher Í lower is no Felicity, for neither the Fowls nor
go, the more Perfection ; each Element ſuperior Stars are happy : It is in the third Heaven alone,
to other, not more in Place then Dignity; that by where thou, O Bleſſed Trinity, enjoyeſt thy ſelf,
theſe Stairs of aſcending Perfection, our Thoughts and thy Glorified Spirits enjoy thee. It is the ma-
might climb unto the top of all Glory, and might nifeſtation of thy Glorious Preſence that makes
know thine Imperial Heaven no leſs Glorious Heaven to be it felf
. This is the Privilege of thy
above the viſible, than thoſe above the Earth. Oh, Children, that they here ſeeing thee (which art
how miſerable is the Place of our Pilgrimage, in Inviſible ) by the eye of Faith, have already begun
reſpect of our Home ! Let my Soul tread a while that Heaven, which the perfect fight of thee ihall
in the Steps of thine own Proceedings, and fo make perfect above. Let my Soul then let theſe
think as thou wroughteſt: When we wou'd de- Heavens alone, till it may ſee as it is ſeen. That
ſcribe a Man, we begin not at the Feet, but the we may deſcend to this loweſt and meaneſt Region
Head; the Head of thy Creation is the Heaven; of Heaven, wherewith our Senſes are more ac-
How High ? How Spacious ? How Glorious? It quainted: What Marvels do even here meet with
is a wonder that we can look up to ſo admirable us? There are thy Clouds, thy Bottles of Rain,
an Height, and that the very Eye is not tired in Veſſels as thin as the Liquor which is contained
the way. If this aſcending Line could be drawn in them; there they hang and move, though
weighty,

LIB. I.
Of MAN.
3
B
weighty, with their Burden: How they are upheld, World ! In Wiſdom haft thou made them all. And
and why they fall here and how, we know not, in all theſe thou ſpakeſt and they were done.
and wonder. Theſe thou makeſt one while as fome Thy Will is the Word, and thy Word is thy Deed.
Airy Seas to hold Water ; another while as fome Our Tongue, and Hand, and Heart, are different.
Airy Furnaces whence thou ſcattereſt the ſudden All are one in thee, which art ſimply One and Infi-
Fires unto all parts of the Earth, aſtoniſhing the nite. Here needed no helps, no inftruments; what
World with the fearful Noiſe of that Eruption : could be preſent with the Eternal? What needed,
Out of the midſt of Water thou fetcheſt Fire, and or what could be added to the Infinite ? Thine
hard Stones out of the midſt of thin Vapours: Hand is not ſhortned, thy Word is ſtill equally
Another while as ſome Steel Glaſſes, wherein the effectual ; ſay thou the word, and my Soul ſhall
Sun looks and ſhews his face in the variety of be made new again; ſay thou the Word, and my
thoſe Colours which he hath not; there are thy Body ſhall be repaired from his Duft, for all
ſtreams of Light, blazing and falling Stars, Fires things obey thee, O Lord; Why do I not yield
darted up and down in many forms, hollow open to the Word of thy Counſel, ſince I muſt yield
ings (and as it were) Gulfs in the Sky, bright as all thy Creatures, to the Word of thy Com-
circles about the Moon, and other Planets, Snows, mand.
Hail; in all which it is enough to admire thy
Hand, though we cannot ſearch out thine Action.
There are thy ſubtil Winds, which we hear and
feel, yet neither can ſee their Subſtance, nor know
Of MAN
their Cauſes, whence and whether they paſs, and
what they are thou knoweft: There are thy Fowls Ut (O God!) what a little Lord haft thou
of all Shapes, Colours, Notes and Natures. Whilft made over this great World ? The leaſt
I compare theſe with the Inhabitants of that other corn of Sand is not ſo ſmall to the whole
Heaven, I find thoſe Stars and Spirits like one ano- Earth, as Man is to the Heaven. When I ſee the
ther; thoſe Meteors and Fowls, in as many Vari- Heavens, the Sun, Moon and Stars; O God, what
eties as there are ſeveral Creatures. Why is this is Man Who would think thou ſhouldeſt make
It is becauſe Man (for whoſe fake theſe are all theſe Creatures for One ? and that one well
made) delights in Change ; thou in Conſtancy: near the leaſt of all? Yet none but he can ſee
Or is it, that in theſe thou may'ſt Shew thine what thou haſt done ; none but he can admire
own Skill and their Imperfection. There is no and adore thee in what he ſeeth; how had he
Variety in that which is Perfect, becauſe there is need to do nothing but this, ſince he alone muſt
but one Perfection; and ſo much ſhall we grow do it? Certainly the price and vertue of Things
nearer to Perfectneſs, by how much we draw nea conſiſt not in the Quantity ; one Diamond is
rer to Unity and Uniformity. From thence, if more worth than many Quarries of Stone, one
we go down to the great Deep, the Womb of Loadſtone hath more vertue than Mountains of
Moiſture, the Well of Fountains, the great Pond Earth: It is lawful for us to praiſe thee in our
of the World; we know not whether to wonder felves : All thy Creation hath not more wonder
at the Element it felf, or the Gueſts which it con- in it than one of us : Other Creatures thou madeft
tains : How doth that Sea of thine roar and foam by a ſimple Command; Man, not without a Divine
and ſwell, as if it would ſwallow up the Earth ? Conſultation : Others, at once; Man, thou didft
Thou ſtayeft the Rage of it by an inſenſible Vi- firſt form, then inſpire: Others, in ſeveral ſhapes
olence, and by a natural Miracle confineſt his like to none but themſelves ; Man, after thine own
Waves : Why it moves, and why it ſtays, it is Image: Others with qualities fit for ſervice: Man,
to us equally wonderful: What living Mountains for Dominion: Man had his Name from thee,
(ſuch are thy Whales) rowl up and down in they had their Names from Man: How ſhould
thoſe fearful Billows, for greatneſs of Number, we be conſecrated to thee above all others, ſince
hugeneſs of Quantity, ſtrangeneſs of Shapes, va thou haſt beſtow'd more coſt on us than others
riety of Faſhions, neither Air nor Earth can com- What ſhall I admire firſt? Thy Providence in the
pare with the Waters. I ſay nothing of thy hid time of our Creation? Or, thy Power and Wif-
Treaſures which thy Wiſdom hath repoſed in the dom in the Ac? Firſt, thou madeſt the great
bowels of the Earth and Sea; how ſecretly and Houſe of the World, and furniſheſt it ; then thou
how baſely are they laid up? Secretly, that we broughteſt in thy Tenant to poffefs it : The bare
might not ſeek them; Bafely, that we might not Walls had been too good for us, but thy Love
over-eſteem them: I need not dig ſo low as was above our deſert: Thou that madeſt the Earth
theſe Metals, Mineries, Quarries, which yield ready for us before we were, haft by the ſame
Riches enough of Obſervation to the Soul: How Mercy prepared a Place in Heaven for us whiles
many Millions of Wonders doth the very Face of we are on Earth: The Stage was firſt fully pre-
the Earth offer me! Which of theſe Herbs, Flow- pared, then was Man brought forth thither as
ers, Trees, Leaves, Seeds, Fruits, is there, what an Actor or Spectator; that he might neither be
Beaſt
, what Worm, wherein we may not ſee the idle nor diſcontent: Behold, thou hadit addreffed
Footsteps of a Deity? Wherein we may not read an Earth for uſe, and Heaven for Contempla-
infiniteneſs of Power, of Skill, and muſt be for- tion : After thou hadît drawn that large real Map
ced to confeſs, that he which made the Angels of the World, thou didſt thus abridge it into this
and Stars of Heaven, made alſo the Vermine on little Table of Man; he alone conſiſts of Heaven
the Earth? O God the Heart of Man is too ſtrait and Earth, Soul and Body. Even this earthly Part,
to admire enough, even that which he treads upon which is vile in compariſon of the other, as it is
What ſhall we ſay to thee the Maker of all theſe thine (O God!) I dare admire it, though I can
O Lord, how wonderful are thy Works in all the negled it as mine own; for lo this heap of Earth
hath
B 2

Contemplations
4
LIB. I.
hath an outward reference to Heaven: Other Crea- of Earth, common to his Fellows, the Soul inſpi-
tures grovel down to their Earth, and have all their red immediately from God; the Body lay ſenſeleſs
Senſes intent upon it ; this is reared up towards upon the Earth like it felf; the Breath of Life
Heaven, and hath no more power to look beſide gave
it what it is, and that Breath was from thee;
Heaven, then to tread beſide the Earth : Unto this Senſe, Motion, Reaſon, are infuſed into it at
every Part hath his Wonder: The Head is neareſt once; from whence then was this quickning
to Heaven, as in Place, ſo in Reſemblance, both for Breath? No Air, no Earth, no Water was here uſed
roundneſs of Figure, and for thoſe divine Gueſts to give help to this Work: Thou that breathedſt
which have their ſeat in it ; there dwells thoſe upon Man, and gaveſt him the holy Spirit, didit
majeſtical Powers of Reaſon, which makes a alſo breath upon the Body, and gaveſt it a living
Man; all the Senſes as they have their Original Spirit ; we are beholden to nothing but thee for
from thence, ſo they do alí agree there to mani- our Soul : Our Fleſh is from Fleſh, our Spirit is
feft their Vertue: How goodly Proportions haſt from the God of Spirits; how ſhould our Souls riſe
thou fet in the Face ſuch as tho ofttimes we up to thee, and fix themſelves in their Thoughts
can give no reaſon when they pleaſe, yet tran- upon thee, who alone created them in their infu-
ſport us to Admiration. What living Glaffes are fion, and infuſed them in their Creation! How
thoſe which thou haſt placed in the midſt of this ſhould they long to return back to the Fountain of
Viſage, whereby all Objects from far are clearly their Being, and Author of being Glorious! Why
repreſented to the Mind? And becauſe their Ten-may we not ſay, that this Soul as it came from
dernefs lies open to Dangers, how haft thou de- thee, ſo it is like thee ? As thou, ſo it, is one Imma-
fended them with hollow Bones, and with pro-terial, Immortal, Underſtanding Spirit, diftin-
minent Brows and Lids? And left they ſhould be guiſhed into three Powers which all make up one
too much bent on what they ought not, thou haft Spirit
. So thou the wiſe Creator of all Things
,
given them peculiar Nerves to pull them up to-wouldſt have ſome Things to reſemble their Crea-
wards the ſeat of their Reft. What a Tongue tor : Theſe other Creatures are all Body; Manis
haſt thou given him, the Inſtrument not of Taſte Body and Spirit; the Angels are all Spirit, not
only, but of Speech? How ſweet and excellent without a kind of ſpiritual Compoſition: Thou
Voices are formed by that little looſe film of Fleſh: art alone after thine own Manner, Simple, Glori-
What an incredible Strength haft thou given to ous, Infinite ; no Creature can be like thee in thy
the weak bones of the Jaws? What a comely and proper Being, becauſe it is a Creature ; how ſhould
tower-like Neck, therefore moſt finewy becauſe our finite, weak compounded Nature give any
ſmalleſt ? And left I be infinite, what able Arms perfect Reſemblance of thine? Yet of all viſible
and active Hands haft thou framed him, where Creatures thou vouchſafeſt Man the neareft Cor-
by he can frame all Things to his own Conceit ? reſpondence to thee, not ſo much in the natural
In every Part, Beauty, Strength, Convenience Faculties, as in thoſe Divine Graces, where with
meet together; neither is there any whereof our thou beautifieft his Soul.
Weakneſs cannot give Reaſon, why it ſhould be Our Knowledge, Holineſs, Righteouſneſs, was
no otherwiſe. How haſt thou diſpoſed of all the like the firſt Copy from which they were drawn;
inward Veſſels, for all Offices of Life, Nouriſh- behold, we were not more like thee in theſe, than
ment, Egeſtion, Generation ? No Vein, Sinew, now we are unlike our felves in their Loſs. O
Artery is idle. There is no piece in this exquiſite God, we now praiſe our ſelves to our ſhame, for
Frame, whereof the Place, Ufe, Form, doth not the better we were, we are the worſe, as the Son
admit Wonder, and exceed it: Yet this Body if it of ſome Prodigal, or tainted Anceſtors, tell of
the
be compared to the Soul, what is it, but as a clay Lands and Lordſhips which were once theirs.
Wall that encompaſſes a Treaſure; as a wooden Only do thou whet our Defires anſwerably to the
Box of a Jeweller; as a coarſe Caſe to a rich In- readineſs of thy Mercies, that we may redeem
ſtrument; or as a Mask to a beautiful Face ? Man what we have loſt; that we may recover in thee,
was made laft, becauſe he was worthieſt; the what we have loſt in our ſelves; the Fault ſhall be
Soul was inſpired laft, becauſe yet more noble; if ours, if our Damage prove not beneficial.
the Body have this Honour to be the Compani I do not find that Man thus framed, found
on of the Soul, yet withal it is the drudge; if it the want of an Helper : His Fruition of God gave
be the Inſtrument, yet alſo the clog of that divine him fulneſs of Contentment; the Sweetneſs which
Part; the Companion for Life, the Drudge for he found in the Contemplation of this new Work-
Service, the Inſtrument for Action, the Clog in manſhip, and the Glory of the Author, did ſo
reſpect of Contemplation. Theſe External Works take him up, that he had neither leiſure nor cauſe
are affected by it, the Internal which are more of Complaint : If Man had craved an Helper, he
Noble, hindred, contrary to the Bird which ſings had grudged at the Condition of his Creation,
moſt in her Cage, but flies moſt and higheſt at and had queſtioned that which he had, Perfe&ti-
Liberty. This my Soul teaches me of it felf
, that on of Being. But he that gave him his Being, and
it ſelf cannot conceive how capable, how active knew him better than himſelf
, thinks of giving
it is; it can paſs by her nimble Thoughts from him Comfort in the Creature, whiles he fought
Heaven to Earth in a moment; it can be all none but in his Maker: He ſees our Wants,
Things, can comprehend all Things; know that and fore-caſts our Relief, when we think our felves
which is, and conceive that which never was, ne too happy to complain: How ready will he be to
ver ſhall be ; nothing can fill it, but thou which help our Neceffities, that thus provides for our
art Infinite; nothing can limit it, but thou which Perfection ?
art every where. O God, which madeft it, reple God gives the Nature to his Creatures; Mari
niſh it, poffefs it, dwell thou in it, which haft muſt give the Name, that he might ſee they were
appointed it to dwell in Clay, The Body was made made for him, they ſhall be to him what he will ;
inſtead

L I B. I.
Of Paradiſe.
5
inſtead of their firſt Homage, they are preſented | Body ſhould be anſwered with an Earthen Image
to their new Lord, and muſt ſee of whom they of that Heaven, which was for his Soul: Had Man
hold: He that was ſo careful of Man's Soveraign- been made only for Contemplation, it would
ty in his Innocency, how can he be careleſs of have ſerved as well to have been placed in ſome
his Safety in his Renovation.
vaft Deſart, on the Top of ſome barren Moun-
If God had given them their Names, it had not tain, but the fame Power which gave him a Heart
been ſo great a Praiſe of Adam's Memory to recall to meditate, gave him Hands to work, and Work
them, as it was now of his Judgement ( at firſt fit for his Hands; neither was it the Purpoſe of
fight ) to impoſe them; he ſaw the inſide of all the Creator, that Man ſhould but live; Pleaſure
the Creatures at firſt (his Pofterity fees but their may ſtand with Innocence; he that rejoyced to
Skins ever ſince) and by his Knowledge he fitted fee all he had made to be good, rejoyceth to ſee all
their Names to their Diſpoſitions ; all that he ſaw that he had made to be well: God loves to ſee his
were fit to be his Servants, none to be his Compa- Creatures happy; our lawful Delight is his; they
nions. The ſame God that finds the Want ſupplies know not God 'that think to pleaſe him with
it. Rather than Man's Innocency ſhall want an making themſelves Miſerable.
outward Comfort, God will begin a New Crea The Idolaters thought it a fit Service for Baal, to
tion; not out of the Earth, which was the mat-cut and launce themſelves, never any Holy Man
ter of Man, not out of the Inferiour Creatures, lookt for thanks from the True God, by wrong-
which were the ſervants of Man, but out of him- ing himſelf. Every Earth was not fit for Adam,
ſelf, for Dearneſs, for Equality. Doubtleſs ſuch but a Garden, a Paradiſe : What excellent Plea-
was Man's Power of Obedience, that if God | fures and rare Varieties have Men found in Gar-
had bidden him yield up his Rib, waking, for his dens planted by the hands of Men And yet all
ufe, he had done it cheerfully; but the Bounty of the World of Men cannot make one twig or leaf,
God was ſo abſolute, that he would not ſo much or ſpire of Grafs : When he that made the Mat-
as conſult with Man's Will to make him Happy. ter, undertakes the Faſhion, how muſt it needs be
As Man knew not while he was made, fo fhall he beyond our Capacity, Excellent? No Herb, no
not know while his other ſelf is made out of him ; Flower, no Tree was wanting there that might
that the Comfort might be greater which was ſeen be for Ornament or Uſe, whether for Sight, or
before it was expected.
for Scent, or for Taſte. The Bounty of God
If the Woman ſhould have been made, not wrought further than to Neceſſity, even to Com-
without the Pain, or Will of the Man, ſhe might fort and Recreation: Why are we Niggardly to
have been upbraided with her Dependance and our felves, when God is Liberal ? But for all
Obligation ; now ſhe owes nothing but to her this if God had not there converſed with Man, no
Creator; the Rib of Adam ſleeping, can challenge | Abundance could have made him Bleſſed.
no more of her, than the Earth can of him ; it was Yet behold; that which was Man's Store-Houſe,
an happy Change to Adam, of a Rib, for an was alſo his Work-houſe; his Pleaſure was his
Helper : What Help did that Bone give to his Task; Paradiſe ſerved not only to feed his Senſes,
Side? God had not made it, if it had been Super- but to exerciſe his Hands : If Happineſs had con-
fluous, and yet if Man could not have been Per- fifted in doing Nothing, Man had not been em-
fect without it, it had not been taken out.
ployed; all his Delights could not have made him
Many Things are uſeful and convenient which Happy in an idle Life ; Man therefore is no
are not neceſſary; and if God had ſeen Man might fooner made, than he is ſet to work; neither
not want it, how eaſie had it been for him, who Greatneſs nor Perfection can priviledge a folded
made the Woman of that Bone, to turn the Fleſh Hand; he muſt labour becauſe he was Happy :
into another Bone? But he ſaw Man could not how much more we, that we may be? This firſt
complain of the want of that Bone, which he had Labour of his was, as without Neceffity, ſo with-
ſo multiplied, ſo animated.
out Pains, without Wearineſs; how much more
O God, we can never be Loſers by thy Changes, cheerfully we go about our Buſineſſes, ſo much
we have nothing but what is thine; take from us
nearer we come to our Paradiſe.
thine own, when thou wilt; we are ſure thou Neither did theſe Trees afford him only Action
canft not but give us better.
for his Hands, but Inſtruction to his Heart; for
here he ſaw God's Sacraments grow before him ;
all other Trees had a natural Uſe; theſe two in
Of Paradiſe.
the midſt of the Garden, a Spiritual : Life is the
Act of the Soul, Knowledge the Life of the Soul;
the Tree of Knowledge, and the Tree of Life
AN could no ſooner ſee, than he ſaw then, were ordained as earthly Helps of the Spi-
himſelf happy; his Eye-light and Reaſon ritual Part : Perhaps he which ordained the End,
were both perfect at once, and the Ob- Immortality of Life, did appoint this Fruit as the
jects of both were able to make him as Happy as means of that Life : It is not for us to enquire after
he would. When he firſt opened his Eyes, he ſaw the Life we had, and the Means we ſhould have
Heaven above him, Earth under him, the Crea- had; I am ſure it ſerved to nouriſh the Soul by a
tures about him, God before him, he knew what lively Repreſentation of that Living Tree, whoſe
all theſe Things meant, as if he had been long Fruit is Eternal Life, and whoſe Leafs ſerve to
acquainted with them all; he faw the Heavens heal the Nations.
Glorious, but far off, his Maker thought it requi O Infinite Mercy! Man faw his Saviour before
ſite to fit him with a Paradiſe nearer Home: If him e'er he had need of a Saviour; he ſaw in
God had appointed him immediately to Heaven, whom he ſhould recover an Heavenly Life, e'er
his Body had been ſuperfluous ; it was fit his he loſt the Earthly : But after he had taſted of the
Tree


M


6
LIB. I.
Contemplations
Tree of Knowledge, he might not taſte of the Tree | without Preſumption; make me wiſer than Adam;
of Life ; that Immortal Food was not for a Mor-even thine Image, which he bore, made him not
tal Stomach; yet then did he moſt favour that In- (through his own Weakneſs) wiſe enough to
viſible Tree of Life, when he was moſt reſtrained obey thee; thou offeredſt him all Fruits, and re-
from the other.
ſtrainedſt but one; Satan offered him but one,
O Saviour! None but a Sinner can reliſh thee; and reſtrained not the reſt; when he choſe rather
my Tafte hath been enough ſeaſoned with the for- to be at Satans feeding, than thine, it was juſt
bidden Fruit, to make it capable of thy Sweet- with thee to turn him out of thy Gates with a
neſs ; ſharpen thou as well the stomach of my Curſe ; why ſhouldeſt thou feed a Rebel at thine
Soul, by Repenting, by Believing, ſo ſhall I eat, own Board?
and in deſpite of Adam, live for ever. The one And yet we tranſgreſs daily, and thou ſhutteft
Tree was for Confirmation, the other for Tryal; not Heaven againſt us: How is it that we find
one fhewed him what Life he ſhould have, the more Mercy than our Fore-father? His Strength
other what Knowledge he ſhould not defire to is worthy of Severity, our Weakneſs finds Pity.
have: Alas! he that knew all other Things, knew That God, from whoſe Face he fled in the Gara
not this one Thing, that he knew enough: How den, now makes him with Shame to fly out of the
Divine a Thing is Knowledge, whereof even Garden; thoſe Angels that ſhould have kept him,
Innocency it ſelf is ambitious Satan knew what now keep the Gates of Paradiſe againſt him ; it
he did ; if this Bait had been Gold, or Honour, or is not ſo eaſie to recover Happineſs, as to keep
Pleaſure, Man had contemned it: Who can hope it, or loſe it; yea the ſame Cauſe that drave Man
to' avoid Error, when even Man's Perfection is from Paradiſe, hath alſo withdrawn Paradiſe
miſtaken? he lookt for Speculative Knowledge, from the World.
he ſhould have lookt for Experimental; he thought That fiery Sword did not defend it againſt thoſe
it had been good to know Evil ; Good was large Waters wherewith the Sins of Men drowned the
enough to have perfected his Knowledge, and Glory of that Place; neither now do I care to
therein his Bleſſedneſs.
ſeek where that Paradiſe was which we loſt; I
All that God made was good, and the Maker of know where that Paradiſe is, which we muſt care
them much more good ; they good in their Kinds, to ſeek and hope to find. As Man was the Image
he good in Himſelf; it would not content him to of God, ſo was that Earthly Paradiſe an Image
know God, and his Creatures ; his Curioſity af- of Heaven; both the Images are defaced, both
fedted to know that which God never made, Evil the firſt Patterns are Eternal. Adam was in the
of Sin, and Evil of Death, which indeed himſelf Firſt, and ſtayed not ; in the Second, is the
made by defiring to know them ; now we know Second Adam, which ſaid, This day halt thou be
well Evil enough, and ſmart with knowing it: How with me in Paradiſe. There was that choſen
dear hath this Leffon coſt us, that in ſome caſes Veffel, and heard and ſaw what could not be
it is better to be Ignorant! and yet do the Sons of expreſſed: By how much the third Heaven ex-
Eve inherit this faucy Appetite of their Grand- ceeds the richeſt Earth, ſo much doth that Para-
mother: How many Thouſand Souls miſcarry diſe whereto we aſpire, exceed that which we
with the preſumptuous Affectation of forbidden have loſt.
Knowledge
nad of his
O God? thou haſt revealed more than we can
know, enough to make us happy; teach me a
ndbo
ſober Knowledge, and a contented Ignorance.
Of Cain and Abel.
Paradiſe was made for Man, yet there I ſee the
Serpent ; what marvel is it if my Corruption find Ook now (O my Soul!) upon the two firſt
the Serpent in my Cloſet, in my Table, in my Brethren, perhaps Twins, and wonder at
Bed, when our Holy Parents found him in the their contrary Diſpoſitions and Eſtates: If
midſt of Paradiſe ? No ſooner he is entred, but the Privileges of Nature had been worth any thing,
he tempteth; he can no more be idle than harm- the Firſt-born Child ſhould not have been a Re
leſs; I do not ſee him at any other Tree; he probate.
knew there was no Danger in the reſt; I ſee him Now, that we may aſcribe all to Free Grace, the
at the Tree forbidden: How true á Serpent is Elder is a Murderer, the Younger a Saint; though
he in every Point; in his Infinuation to the Place, Goodneſs may be repaired in our ſelves, yet it can-
in his Choice of the Tree, in his Affault of the not be propagated to ours: Now might Adam fee
Woman, in his Plauſibleneſs of Speech to avoid the Image of himſelf in Cain, for after his own
Terror, in his Queſtion to move Doubt, in his Image begat he him ; Adam ſlew his Poſterity,
Reply to work Diftruft
, in his Proteſtation of Cain his Brother; we are too like one another
Safety, in his Suggeſtion to Envy and Diſcontent, in that wherein we are unlike to God; even the
in his Promiſe of Gain !
cleareſt Grain ſends forth that Chaff from which
And if he were ſo cunning at the firſt, what it was fanned e'er the fowing; yet is this Cain a
Shall we think of him now, after ſo many thouſand Poffeffion; the fame Eve that miſtook the Fruit
Years Experience ? Only thou (O God!) and of the Garden, miſtook alſo the Fruit of her own
theſe Angels that fee thy Face, are wiſer than he: Body, her Hope deceived her in both; fo many
I do not ask why, when he left his Goodneſs, good Names are ill beſtowed, and our Comfort-
thou didſt not bereave him of his Skill ? Still thou able Expectations in Earthly Things do not fel-
wouldſt have him an Angel, though an Evil One; dom diſappoint us.
TETO DO
and thou knoweſt how to ordain his Craft to thine Doubtleſs their Education was Holy; for Adam,
own Glory; I do not deſire thee to abate of his though in Paradiſe he could not be Innocent, yet
Subtlety, but to make me wiſe ; let me beg it was a good Man out of Paradiſe ; his Sin and Fall
now

L 1 B. I.
Of Cain and Abel.
7
now made him Circumſpect, and ſince he faw | cepts the Will for the Deed, condemns the Will for
that his Act had bereaved them of that Image of the Deed in Evil
. If there be an Evil Heart, there
God which he once had for them, he could not will be an Evil Eye, and if both chefe, there will
but labour by all Holy Endeavours to repair it in be an Evil Hand.
them, that ſo his Care might make amends for his How early did Martyrdom come into the
Treſpaſs : How plain is it, that even good breed- World? the firſt Man that dyed, dyed for Religi-
ing cannot alter Deſtiny ? That which is Crooked on; who dare meaſure God's Love by outward
can none make Strait ; who would think that Bre- Events, when he ſees wicked Cain ſtanding over
thren, and but Two Brethren, fould not love bleeding Abel ; whoſe Sacrifice was firſt accepted,
each other? Diſperſed Love grows weak, and and now himſelf is facrificed ; Death was denoun-
fewneſs of Objects uſeth to unite Affe&tions: If ced to Man as a Curſe ; yet behold it firſt lights
but two Brothers be left alive of many, they think upon a Saint : How ſoon was it altered by the
that the love of all the reſt ſhould ſurvive in them; Mercy of that juft Hand which inflicted it? If
and now the Beams of their Affection are ſo much Death had been Evil, and Life Good, Cain had.
the hotter, becauſe they reflect mutually in a right been llain, and Abel had ſurvived ; now that it be-
Line upon each other: Yet behold, here are but gins with him that God loves, o Death, where is the
two Brothers in a World, and one is the Butcher of Sting?
the other. Who can wonder at Diſfentions a Åbel ſays nothing, his Blood cries; every drop
mongſt thouſands of Brethren, when he ſees ſo of Innocent Blood hath à Tongue, and is not on-
deadly Oppoſition betwixt two, the firſt Roots of ly Vocal, but Importunate : What a Noiſe then
Brotherhood? Who can hope to live plauſibly and did the Blood of my Saviour make in Heaven,
ſecurely amongſt ſo many Cains, when he ſees one who was himſelf the Shepherd and the Sacrifice
Cain the Death of one Abel? The ſame Devil the Man that was offered, and the God to whom
that ſet Enmity betwixt Man and God, ſets Enmi- it was offered ; the Spirit that heard both, ſays,
ty betwixt Man and Man; and yet God ſaid, I will It ſpake better things than the Blood of Abel. Abel's
put Enmity between thy Seed and her Seed. Our ha- Blood called for Revenge, his for Mercy; Abel's
tred of the Serpent and his Seed is from God; pleaded his own Innocency, his the Satisfaction
their hatred of the Holy Seed is from the Serpent for all the Believing World, Abel's procured Cain's
Behold here at once is one Perſon, the Seed of the Puniſhment, his freed all Repentant Souls from
Woman and of the Serpent ; Cain's Natural Parts Puniſhment; Better Things indeed than the Blood
are of the Woman; his vitious Qualities, of the of Abel ; Better, and therefore that which Abels
Serpent: The Woman gave him to be a Brother, Blood ſaid was good : It is good that God ſhould be
the Serpent to be a Man-flayer. All Uncharita- avenged of Sinners
. Execution of Juſtice upon Of
bleneſs, all Quarrels are of one Author; we can- fenders, is no leſs Good, than Rewards of Goodneſs.
nor entertain Wrath, and not give place to the No ſooner doth Abel's Blood ſpeak unto God,
Devil ; certainly, ſo deadly an Act muſt needs be than God ſpeaks to Cain; there is no wicked Man
deeply grounded.
to whom God ſpeaks not, if not to his Ear, yet to
What then was the occaſion of this Capital Ma- his Heart: What Speech was this? not an Accu-
lice ? Abeľs Sacrifice is accepted; what was this to ſation, but an Enquiry; yet ſuch an Enquiry as
Cain? Cain's is rejected, what could Abel remedy would infer an Accufation. God loves to have a
this ? Oh Envy, the corroſive of all ill Minds, and Sinner accuſe himſelf, and therefore hath he fet
the root of all deſperate Actions ! the fame Cauſe his Deputy in the Breaſt of Man; neither doth
that moved Satan to tempt the firſt Man to de- God love this more than Nature abhors it ; Cain
ftroy himſelf and his Pofterity, the ſame moves anſwers ſubbornly; the very Name of Abel wounds
the ſecond Man to deſtroy the third.
him no leſs, than his Hand had wounded Abel.
It ſhould have been Cain's Joy to ſee his Brother Conſciences that are without Remorſe, are not
accepted ; it ſhould have been his Sorrow to ſee without Horror ; Wickedneſs makes Men defpe-
that himſelf had deſerved a Rejection ; his Bro-rate; the Murderer is angry with God, as of late
ther's Example ſhould have excited and directed for accepting his Brother's Oblation, ſo now for
him: Could Abel have ſtayed God's Fire from liſtning to his Blood.
deſcending ? Or, ſhould he (if he could ) rejeet And now he dares anſwer God with a Queſti-
God's Acceptation, and diſpleaſe his Maker to con-on, Am I my Brother's Keeper? where he ſhould have
tent a Brother? Was Cain ever the farther from a faid, Am not I my Brother's Murderer ? Behold,
Blefling, becauſe his Brother obtained Mercy? he ſcorneth to keep whom he feared not to kill
How proud and fooliſh is Malice, which grows Good Duties are baſe and troubleſome to wicked
thus mad, for no other cauſe, but becauſe God, Minds, whiles even violences of Evil are pleaſant ;
or Abel is not leſs good ; ic hath been an old and yet this Miſcreant, which neither had Grace to
happy Danger to be Holy; indifferent Actions avoid his Sin, nor to confeſs it, now that he is
muſt be careful to avoid Offence; but I care not convinced of ſin, and curſed for it, how he howl-
what Devil or what Cain be angry that I do good, eth, how he exclaimeth! He that cares not for the
or receive good.
Act of his Sin, ſhall care for the Smart of his Pa-
There was never any Nature without Envy; niſhment. The Damned are weary of their Tor-
every Man is born a Cain, hating that Goodneſs ments, but in vain: How great a Madneſs is it to
in another, which he neglecteth in himſelf. There complain too late? He that would not keep his
was never Envy that was not bloody, for if it eat Brother, is caſt out from the Prote&ion of God; he
not anothers Heart, it will eat our own; but un- that feared not to kill his Brother, fears now that
lefs it be reſtrained it will furely feed it ſelf with whofoever meets him will kill him; the troubled
the bloud of others, ofttimes in Ad, always in Conſcience projecteth fearful Things, and Sin
Affe&tion; and that God, which (in good) ac- makes even Cruel Men cowardly: God ſaw it


was

8
Lib. I.
Contemplations
T T
was too much Favour for him to die ; he therefore that teacheth others is Righteous; Noah's Hand
wills that which Cain wills : Cain would live, it taught them as much as his Tongue; his Buſineſs
is yielded him, but for a Curſe : How often doth in building the Ark, was a real Sermon to the
God hear Sinners in Anger? He ſhall live baniſh- World, wherein at once were taught Mercy and
ed from God, carrying his Hell in his Bofom, and Life to the Believer, and to the Rebellious, De-
the brand of God's vengeance in his Forehead; ftruction.
God rejects him, the Earth repines at him, Men Methinks I fee thoſe monſtrous Sons of Lamech
abhor him, himſelf now wiſhes that Death which coming to Noah, and asking him, what he means
he feared, and no Man dare pleaſure him with a by that ſtrange Work? whether he means to fail
Murder ; how bitter is the end of Sin, yea, with upon the dry Land ? To whom, when he reports
out end; ftill Cain finds that he killed himſelf more God's Purpoſe and his, they go away laughing at
than his Brother. We should never fin, if our his Idleneſs, and tell one another in ſport, that
Fore-fight were but as good as our Senſe; the too much Holyneſs hath made him mad
; yet
Iſſue of Sin would appear a thouſand times more cannot they all flout Noah out of his Faith, he
horrible than the Act is pleaſant.
preaches, and builds, and finiſhes. Doubtleſs more
Hands went to this work than his; many a one
wrought upon the Ark, which yet was not ſaved
in the Ark'; our outward Works cannot ſave us,
of the Deluge.
without our Faith ;.we may help to ſave others,
and periſh our felves: What a wonder of Mercy
HE World was grown fo foul with Sin, is this that I here fee? One poor Family called
that God ſaw it was time to waſh it with out of a World, and as it were Eight Grains
a Flood; and ſo cloſe did Wickedneſs of Corn fanned from a whole Barnful of Chaff;
cleave to the Authors of it, that when they were one Hypocrite was faved with the reſt for Noah's
walht to nothing, yet it would not off; yea, fo fake; not one Righteous Man was ſwept away for
deep did it ſtick in the very Grain of the Earth, Company; for theſe few was the Earth preſerved
that God ſaw it meet to let it foke long under the ſtill under the Waters; and all kinds of Creatures
Waters. So under the Law the very Veſſels that upon the Waters, which elfe had been all deſtroy-
had touched unclean Water, muft either be rin- ed. Still the World ſtands for their fakes for whom
ced, or broken. Mankind began but with one, it was preſerved ; elſe Fire ſhould conſume that,
and yet he that ſaw the firſt Man, lived to ſee the which could not be cleanſed by Water.
Earth peopled with a World of Men; yet Men This Difference is ſtrange; Í ſee the favageſt of
grew not ſo faſt as Wickedneſs
. One Man could all Creatures, Lyons, Tygers, Bears, by an In-
foon and eaſily multiply a thouſand Sins, never ſtinct from God, come to ſeek the Ark ( as we fee
Man had ſo many Children; ſo that when there Swine fore-ſeeing a Storm, run Home crying for
were Men enough to ſtore the Earth, there were ſhelter) Men I ſee not; Reaſon once debauched is
as many Sins as would reach up to H aven; where-worſe than Bruitiſhneſs : God hath uſe even of
upon the Waters come down from Heaven, and theſe fierce and cruel Beaſts, and Glory by them;
ſwelled up to Heaven again ; if there had not even they being created for Man, muſt live by
been ſo deep a Deluge of Sin, there had been him, though to his Puniſhment; how gently do
none of the Waters; from whence then was this they offer and ſubmit themſelves to their Preſer-
ſuperfluity of Iniquity? Whence, but from the ver, renewing that Obeyſance to this Repairer of
unequal Yoke with Infidels? Theſe Marriages did the World, which they, before Sin, yielded to him
not beget Men, ſo much as Wickedneſs; from that firſt ſtored the World : He that ſhut them into
hence Religious Husbands both loſt their Piety, the Ark when they were entered, ſhut their
and gained a Rebellious and Godleſs Generation. Mouths alſo while they did enter. The Lyons
That which was the firſt occaſion of Sin, was the fawn upon Noah and Daniel : What Heart cannot
occaſion of the increaſe of Sin : A Woman ſedu- the Maker of them mollifie?
ced Adam, Women betray theſe Sons of God; The Unclean Beaſts God would have to live, the
the Beauty of the Apple betrayed the Woman, the Clean to multiply; and therefore he ſends to Noah
Beauty of theſe Women betrayed this holy Seed : Seven of the Clean, of the Unclean, Two; he
Eve faw and lufted, ſo did they ; this alſo was a knew the one would annoy Man with their mul-
forbidden Fruit, they lufted, taſted, finned, dyed ; titude, the other would inrich him: Thoſe Things
the moſt Sins begin at the Eyes, by them com are worthy of moſt Reſpect which are of moſt
monly Satan creeps into the Heart; that Soul Uſe.
can never be in ſafety that hath not covenanted But why Seven ? Surely that God that created
with his Eyes.
ſeven Days in the Week, and made one for him-
God needed not have given theſe Men any | ſelf, did here preſerve of ſeven clean Beaſts, one
warning of his Judgment, they gave him no for himſelf for Sacrifice; he gives us fix for one in
warning of their Sins, no reſpite ; yet that God Earthly Things, that in Spiritual we ſhould be
might approve his Mercies to the very wicked; he all for him.
gives them an hundred and twenty Years reſpite Now the Day is come, all the Gueſts are enter-
of Repenting: How loth is God to ſtrike that ed, the Ark is íhut, and the Windows of Heaven
threats ſo long! He that delights in Revenge, open: I doubt not but many of thoſe Scoffers,
furprizes his Adverſary, whereas he that gives long when they ſaw the Violence of the Waves de
Warnings, deſires to be prevented ; if we were not ſcending and aſcending, according to Noah's Pre-
wilful, we ſhould never ſmart.
diction, came wading middle-deep unto the Ark,
Neither doth he give them time only, but a and importunately craved that Admittance which
faithful Teacher ; it is an happy Thing, when he they once denyed; but now as they formerly
rejected

LIB. I.
of the Deluge.
9
Fear;
ز
rejected God, fo are they juſtly rejected of God; how ſweet his Mercy is, and how great our
for e'er Vengeance begin, Repentance is ſeaſon- Thankfulneſs ſhould be: The Ark though it was
able ; but if Judgment be once gone out, we cry Noah's Fort againſt the Waters, yet it was his Pri-
too late : While the Goſpel ſolicites us, the Doors fon; he was fafe in it, but put up; he that gave
of the Ark are open, if we neglect the Time of him Life by it, now thinks time to give him Li-
Grace, in vain ſhall we ſeek it with Tears; God berty out of it.
holds it no Mercy to pity the Obſtinate: Others, God doth not reveal all Things to his beſt Sera
more bold than they, hope to over-run the Judg- vants: Behold, He that told Noah, an hundred
ment, and climbing up to the high Mountains, and twenty Years before, what Day he ſhould go
look down upon the Waters, with more Hope than into the Ark, yet foretels him not now in the Ark,
and now when they ſee their Hills become what Day the Ark ſhould reft upon the Hills,
Tilands, they climb up into the talleft Trees, there and he ſhould go forth; Noah therefore ſends out
with Paleneſs and Horror at once look for Death, his Intelligencers, the Raven, and the Dove;
and ſtudy to avoid it, whom the Waves overtake whoſe Wings in that vaprous Air might eaſily del-
at laſt, half dead with Famine and half with Fear: cry further than his Sight ; the Raven, of quick
Lo, now from the Tops of the Mountains they Scent, of groſs Feed, of tough Conftitution, no
deſcry the Ark floating upon the Waters, and Fowl was fo fit for Diſcovery; the likelieſt Things
behold with Envy that which before they beheld always fucceed not; he neither will venture far
with Scorn.
into that folitary World, for fear of Want, nor
In vain doth he fly whom God purſues; there yet come into the Ark for love of Liberty ; but
is no way to fly from his Judgments, but to fly to hovers about in Uncertainties. How many car-
his Mercy by repenting; the Faith of the Righ- nal Minds fly out of the Ark of God's Church,
teous cannot be ſo much derided, as their Suc- and imbrace the preſent World, rather chooſing
ceſs is magnified: How ſecurely deth Noah ride to feed upon the unſavory Carcaſſes of ſinful Plea-
out this uproar of Heaven, Earth and Waters! He fures, than to be reſtrained within the ſtrait Liſts
hears the pouring down of the Rain above his of Chriſtian Obedience.
Head, the ſhrieking of Men, and roaring and The Dove is ſent forth, a Fowl both ſwift and
bellowing of Beaſts, on both ſides him, the raging ſimple ; She, like a true Citizen of the Ark, re-
and threats of the Waves under him ; he ſaw the turns, and brings faithful Notice of the Continu-
miſerable ſhifts of the diſtreſſed Unbelievers, and ance of the Waters, by her reſtleſs and empty Re-
in the mean time ſits quietly in his dry Cabbin, turn; by her Olive Leafe, of the Abatement :
neither feeling nor fearing Evil ; he knew that How worthy are thoſe Meſſengers to be welcome,
he which owed the Waters, would ſteer him; that which with Innocence in their Lives, bring glad
he who ſhut him in, would preſerve him. How Tydings of Peace and Salvation in their Mouchs ?
happy a thing is Faith? What a quiet Safety, what Noah rejoyces and believes, yet ſtill he waits
á heavenly Peace doth it work in the Soul in the ſeven Days more ; it is not good to devour the
midſt of all the Inundations of Evil ?
Favours of God too greedily, but to take them in
Now when God hath fetcht again all the Life that we may digeſt them: O ſtrong Faith of Noah,
which he had given to his unworthy Creatures, that was not weary with this Delay! Some Men
and reduced the World unto his firſt Form, where would have ſo longed for the open Air, after ſo
in Waters were over the Face of the Earth, it was long Cloſeneſs, that upon the firſt Notice of Safe-
time for a Renovation of all Things to ſucceed ty, he would have uncovered and voided the Ark;
this Deſtruction. To have continued the Deluge Noah ſtays ſeven Days e'er he will open, and well
long, had been to puniſh Noah that was Righte- near two Months e'er he will forſake the Ark, and
ous ; after Forty Days therefore, the Heavens not then, unleſs God that commanded to en-
clear up, after an hundred and fifty, the Waters ter, had bidden him depart; there is no Action
ſink down: How ſoon is God weary of Puniſh good without our Faith, no Faith without a
ing, which is never weary of Bleſſing ! yet may Word : Happy is that Man, which in all Things
not the Ark reft ſuddenly; if we did not ſtay fome (neglecting the Counſels of Fleſh and Bloud) de-
while under God's Hand, we ſhould not know pends upon the Commiſſion of his Maker.



3D mong as
C
Con-
DO
10
Contemplations.
The Second BOOK.
CONTAINING
No A Hό
ISAAC Sacrificed.
BABEL.
Lot and Sodom.
ABRA H A M.

N
Ν Ο Α Η.
us; when he leaves us, no Temptation is too
weak to overthrow us? What living Man ever
had ſo noble Proofs of the Mercy, of the Juſtice
O ſooner is Noah come out of the Ark, of God ? Mercy upon himſelf, Juſtice upon
but he builds an Altar ; not an Houſe others. What Man had ſo gracious Approbation
for himſelf, but an Altar to the Lord: from his Maker ? Behold, he of whom, in an un-
Our Faith will ever teach us to prefer clean World, God ſaid, Thee only have I found
God to our felves ; delayed Thankfulneſs is not Righteous, proves now Unclean when the World
worthy of Acceptation. Of thoſe few Creatures was purged ; the Preacher of Righteouſnefs unto
that are left, God muſt have ſome, they are all the former Áge, the King, Prieſt and Prophet of
his, yet his Goodneſs will have Man know, that the World renewed, is the firſt that renews the
it was he for whoſe fake they were preſerved : It Sins of that World which he had reproved, and
was a Priviledge to thoſe very Bruit Creatures, which he ſaw condemned for Sin: God's beſt
that they were ſaved from the Waters to be offe- Children have no Fence for Sins of Infirmity;
red up in Fire unto God: What a Favour is it to which of the Saints have not once done that
Men, to be reſerved from common Deſtructions, whereof they are aſhamed ? God that lets us fall,
to be facrificed to their Maker and Redeemer! knows how to make as good uſe of the Sins of his
Lo this little Fire of Noah, through the vertue Holy Ones, as of their Obedience; if we had not
of his Faith, purged the World, and aſcended up ſuch Patterns, who could chooſe but deſpair at
into thoſe Heavens from which the Waters fell, the light of his Sins ?
and cauſed a Glorious Rainbow to appear therein Yet we find Noah drunken but once, one Act
for his Security : All the Sins of the former World can no more make a good Heart Unrighteous,
were not ſo unſavory unto God, as this Smoke than a Trade of Sin can ſtand with Regeneration;
was pleaſant ; no Perfume can be ſo ſweet as the but when I look to the effect of this Sin, I cannot
Holy Obedience of the Faithful. Now God that but bluſh and wonder ; Lo, this Sin is worſe than
was before annoyed with the ill favour of Sin, Sin ; other Sins move frame, but hide it, this
fmells a ſweet favour of Reft: Behold here a new diſplays it to the World; Adam had no ſooner ſin-
and ſecond Reſt; Firſt, God reſted from making ned, but he ſaw and abhorred his own Naked-
the World, now he reſts from deſtroying it. Even neſs, ſeeking to hide it even with Buſhes.
while we ceaſe not to offend, he ceaſes from a Noah had no ſooner ſinned, but he diſcovers his
Publick Revenge ; his Word was enough, yet Nakedneſs, and hath not ſo much rule of himfelf
withal he gives a Sign, which may ſpeak the as to be aſhamed; one hours Drunkenneſs bewrays
Truth of his Promiſe to the very Eyes of Men : that which more than fix hundred Years Sobriety
Thus he doth ſtill in his Bleſſed Sacraments, which had modeſtly concealed; he that gives himſelf to
are as real Words to the Soul ; the Rainbow is the Wine is not his own ; what ſhall we think of this
Pledge of our Safety, which even naturally ſigni- Vice, which robs a Man of himſelf and lays a Beaſt
fies the end of a Shower; all the Signs of God's in his room? Noah's Nakedneſs is ſeen in Wine, it
Inſtitution, are proper and fignificant.
is no unufual. Quality in this Exceſs to diſcloſe
But who would look after all this, to have found Secrets; Drunkenneſs doth both make Imperfecti-
Righteous Noah, the Father of the New World, ons, and ſhew thoſe we have to others Eyes; ſo
lying Drunken in his Tent? Who would think that would God have it, that we might be double
Wine ſhould overthrow him that was preſerved aſhamed, both of thoſe Weakneſſes which we dif-
from the Waters? That he who could not be tain-cover, and of that Weakneſs which moved us to
ted with the ſinful Examples of the former World, diſcover. Noah is uncovered; but in the midſt of
ſhould begin the Example of a new Sin of his his own Tent; it had been ſinful, though no Man
own? What are we Men, if we be but our ſelves? had ſeen it; unknown Sins have their guilt and
While God upholds us, no Temptation can move ſhame, and are juſtly attended with known Pu-
niſhments.




LIB. II.
II
Of B ABEL.
niſhments. Ungracious Cham ſaw it and laughed;
his Father's ſhameſhould have been his; the Defor-
Of B A BEL.
mity of thoſe Parts from which he had his Being,
fhould have begotten in him a ſecret Horror and
Deje&tion ; how many gracelefs Men make Sport HW foon are Men and Sins multiplied ?
Noah given him Life ; yet neither the Name of a full of both, as if there had been no Deluge.
Father and Preſerver, nor Age, nor Vertue, could Though Men could not but ſee the fearful Mo-
ſhield him from the Contempt of his own. I ſee numents of the Ruin of their Anceſtors, yet
that even God's Ark may nouriſh Monſters; fome how quickly had they forgotten a Flood ? 'Good
filthy Toads may lie under the Stones of the Tem- Noah lived to ſee the world both Populous and
ple. God preſerves ſome Men in Judgment; bet- Wicked again, and doubtlefs oft-times repented
ter had it been for Cham to have periſhed in the to have been preſerved of ſome whom he ſaw to
Waters, than to live unto his Father's Curſe: Not traduce the Vices of the former World to the re-
Content to be a Witneſs of this filthy Sight, he newed. It could not but grieve him to ſee the de-
goes on to be a Proclaimer of it. Sin doth ill in the ſtroyed Giants revive out of his own Loins, and to
Eye, but worſe in the Tongue :, as all Sin is a work ſee them of his Fleſh and Blood tyrannize over
of Darkneſs, ſo it ſhould be buried in Darkneſs. themſelves. In his fight Nimrod caſting off the
The Report of Sin is oft-times as ill as the Com- awe of his Holy Grandfather, grew imperious
miffion, for it can never be blazoned without Un and cruel, and made his own Kinſmen Servants.
charitableneſs, ſeldom without Infe&ion: Oh the How eaſie a Thing it is for a great Spirit to be
unnatural and more than Cammiſh Impiety of the Head of a Faction; when even Brethren will
thoſe Sons which rejoyce to publiſh the Naked-ſtoop to ſervitude. And now when Men are
neſs of their Spiritual Parents, even to their Ene- combined together, evil and preſumptuous Mo-
mies.
tions find Encouragement in Multitudes; and
Yet it was well for Noah that Cham could tell it each Man takes a pride in ſeeming forwardeſt :
to none but his own, and thoſe, gracious and du- We are the chearfuller in Good when we have the
tiful Sons. Our Shame is the leſs, if none know Affiſtance of Company ; much more in finning,
our Faults but our Friends. Behold how Love co-by how much we are more prone to Evil than
vereth Sins; theſe good Sons are ſo far from go- Good. It was a proud Word Come let us build us
ing forward to ſee their Father's Shame, that they a City and a Tower, whoſe Top may reach to Heaven.
go backward to hide it; the Cloak is laid on both They were newly come down from the Hills
their Shoulders, they both go back with equal Paces, unto the Plains, and now think of raiſing up an
and dare not ſo much as look back left they ſhould Hill, of building in the Plain : When their Tents
unwillingly ſee the cauſe of their Shame, and will were pitched upon the Mountains of Armenia,
rather adventure to ſtumble at their Father's Body, they were as near to Heaven as their Tower could
than to ſee his Nakedneſs: How did it grieve them make them ; but their Ambition muſt needs aſpire
to think, that they which had ſo oft come to their to an Height of their own raiſing ; Pride is ever
holy Father with Reverence, muſt now in Reve- diſcontented, and ſtill ſeeks Matter of Boaſting
rence turn their Backs upon him, and that they in her own Works.
muſt now cloath him in Pity, who had ſo often How fondly do Men reckon without God,
cloathed them in Love; and which adds more to Come, let us build; as if there had been no ſtop but
their Duty, they covered him, and ſaid nothing ; in their own Will; as if both Earth and Time had
this modeſt Sorrow, is their Praiſe and our Exam been theirs: Still do all natural Men build Babel,
ple; the Sins of thoſe we love and honour, we forecaſting their own Plots ſo reſolutely, as if there
muſt hear of with Indignation, fearfully and un were no Power to countermand them : It is juſt
willingly believe, acknowledge with Grief and with God that peremptory Determinations ſeldom
Shame, hide with honeft Excuſes, and bury in proſper ; whereas thoſe Things which are fear-
Silence.
fully and modeſtly undertaken, commonly ſuç-
How equal a regard is this both of Piety and ceed.
Diſobedience? Becauſe Cham ſinned againſt his Let us build us a City. If they had taken God
Father, therefore he ſhall be plagued in his Chil- with them, it had been commendable ; eſtabliſh-
dren; Fapheth is dutiful to his Father, and finds iting of Societies is pleaſing to him that is the God
in his Poſterity. Becauſe Cham was an ill Son of Order : But a Tower whoſe Top may reach to
to his Father, therefore his Sons ſhall be Ser- Heaven, was a ſhameful Arrogance, an impious
vants to his Brethren; becauſe Japheth ſet his ſhoul- Preſumption. Who would think that we little
der to Sems, to bear the Cloak of Shame, there-Ants that creep upon the Earth, ſhould think of
fore ſhall Fapheth dwell in the Tents of Sem, par- climbing up to Heaven by multiplying of Earth?
taking with him in Bleſſings as in Duty. When Pride ever looks at the Higheſt : The firſt Man
we do but what we ought, yet God is thankful would know as God; theſe would dwell as God;
to us, and rewards that, which we ſhould ſin if Covetouſneſs and Ambition know no Limits. And
we did not : Who could ever yet ſhew me a Man what if they had reacht up to Heaven? Some
rebelliouſly undutiful to his Parents, that hath Hills are as high as they could hope to be, and yet
proſpered in himſelf and his Seed .
are no whit the better ; no Place alters the Con-
dition of Nature : An Angel is Glorious, though
he be upon Earth; and Man is but Earth, though
he be above the Clouds: The nearer they had
been to Heaven, the more ſubject ſhould they
have been to the Violences of Heaven; to Thun-
ders,


C 2
I 2
Contemplations
LIB. II.
ders, Lightnings, and thoſe other higher Inflama-monly Actions begun in Glory, fhut up in Shame.
tions; what had this been, but to thruſt them- All external Actions depend upon the Tongue:
ſelves into the Hands of the Revenger of all wick-No Man can know anothers Mind, if this be not
ed Inſolencies ? God loves that Heaven ſhould be the Interpreter ; hence, as there were many
lookt at, and affected with all humble Defires, Tongues given to ſtay the building of Babel, ſo
with the holy Ambitions of Faith, not with the there were as many given to build the New Jerufa-
proud Imaginations of our own Archievements. lem, the Evangelical Church. How dear hath
But wherefore was all this? Not that they Babel coft all the World ? At the firſt, when there
loved ſo much to be Neighbours to Heaven, as to was but one Language, Men did ſpend their
be Famous upon Earth ; it was not Commodity that Time in Arts; (lo was it requiſite at the firft
was here fought, not Safery, but Glory : Whi- ſetling of the World ) and fo came early to Per-
ther doth not Thirſt of Fame carry Men, whe- fection, but now we ſtay ſo long ( of Neceſſity )
ther in Good or Evil ? it makes them ſeek to climb upon the Shell of Tongues, that we can hardly
to Heaven, it makes them not fear to run down have time to chew the ſweet Kernel of Know-
headlong to Hell : Even in the beſt Things deſire ledge : Surely Men would have grown too proud
of Praiſe ſtands in competition with Conſcience, if there had been no Babel : It falls out oft-times
and brags to have the more Clients. One builds that one Sin is a Remedy of a greater. Diviſion
a Temple to Diana, in hope of Glory, intending it of Tongues muſt needs ſlacken any Work: Mul-
for one of the great Wonders of the World, ano- tiplicity of Language had not been given by the
ther in hope of Fame burns it. He is a rare Man Holy Ghoſt
, for a Bleſſing to the Church, if the
that hath not fome Babel of his own, whereon he World had not been before poſſeſſed with Multi-
beſtows Pains and Coſt, only to be talked of. If plicity of Languages for a Puniſhment : Hence it
they had done better Things in a vain-glorious Pur-is, that the Building of our Sion riſes no faſter,
poſe, their Ad had been accurſed ; if they had becauſe our Tongues are divided : Happy were
built Houſes to God, if they had facrificed, pray- the Church of God, if we all ſpake but one
ed, lived well; the Intent poiſons the Action; Language: Whiles we differ, we can build nothing
but now both the Act and the Purpoſe are equal but Babel; Difference of Tongues cauſed their
ly vain, and the Iſſue is as vain as either.
Babel to ceaſe, but it builds ours.
God hath a ſpecial Indignation at Pride above
all Sins, and will croſs our Endeavours, not for
that they are Evil ( what hurt could be in laying
one Brick upon another ? ) but for that they are
Of ABRAHAM.
proudly undertaken: He could have hindred the
laying of the firſt Stone; and might as eaſily have T was fit that he which ſhould be the Father and
made a Trench for the Foundation, the Grave Pattern of the Faithful, ſhould be throughly
of the Builders: But he loves to ſee what wicked tryed : For in a ſet Copy every Fault is impor-
Men would do ; and to let Fools run themſelves out tant, and may prove a Rule of Error : Of Ten
of Breath: What Monument ſhould they have Tryals which Abraham paſſed, the Laſt was the
had of their own Madneſs, and his powerful In- foreſt : No Son of Abraham can hope to eſcape
terruption, if the Walls had riſen to no Height? | Temptations, while he ſees that Boſom in which
To ftop them then in the midſt of their Courſe, he deſires to Reſt; ſo aſſaulted with Difficulties
he medles not with either their Hands, or their Abraham muſt leave his Country, and Kindred,
Feet, but their Tongues ; not by pulling them and live amongſt Strangers; the Calling of God
out, not by looſing their Strings, nor by making never leaves Men where it finds them: The Earth
them ſay nothing, but by teaching them to ſay is the Lords, and all Places are alike to the Wife
too much: Here is nothing varied but the found and Faithful: If Chaldea had not been grofly Ido-
of Letters ; even this fruſtrates the Work, and be- latrous, Abraham had not left it ; no Bond muſt
fools the Workmen : How eaſie it is for God ten tye us to the Danger of Infection.
thouſand ways to correct and foreſtal the greateſt But whither muſt he go? To a Place he knew
Projects of Men? He that taught Adam the firſt not, to Men that knew not him: It is enough
Words, taught them Words that never were. One Comfort to a good Man, wherefoever he is, that
calls for Brick, the other looks him in the Face, he is acquainted with God; we are never out of
and wonders what he commands, and how and our Way, while we follow the Calling of God.
why he ſpeaks ſuch Words as were never heard ; Never any Man loft by his Obedience to the
and inſtead thereof brings him Mortar, returning Higheſt ; becauſe Abraham yielded, God gives
him an Anſwer as little underſtood : Each chides him the Poffeffion of Canaan : I wonder more at
with other, expreſſing his Choler, ſo as he only his Faith in taking this Poffeffion, than in leaving
can underſtand himſelf: From Heat they fall to his own: Behold Abraham takes Poffeffion for that
quiet Intreaties, but ſtill with the fame Succeſs
. Seed which he had not; which in Nature he
At firſt every Man thinks his Fellow mocks him; was not like to have; of that Land whereof he
but now perceiving this ſerious Confuſion, their ſhould not have one foot, wherein his Seed ſhould
only Anſwer was Silence, and ceaſing ; they not be ſetled of almoſt five hundred years after:
could not come together, for no Man could call The Power of Faith can prevent Time, and make
them to be underſtood; and if they had aſſembled, future Things prefent ; if we be the true Sons of
nothing could be determined becauſe one could Abraham, we have already (while we ſojourn here
never attain to the others Purpoſe: No, they on Earth ) the Poffeffion of our Land of Promiſe:
could not have the honour of a general Diſmiſli- While we ſeek our Countrey, we have it.
on, but each man leaves his Trowel and Station, Yet even Canaan doth not afford him Bread,
more like a Fool than he undertook it : So com- which yet he muſt believe ſhall flow with Milk and
Honey



LIB. II.
13
Of Is A Ac Sacrificed.
Honey to his Seed: Senſe muſt yield to Faith ; hears and believes, and expects and rejoyces; he
wo were us, if we muſt judge of our future E- faith not, I am old and weak, Sarah is old and bar-
ftate by the preſent : Ægypt gives relief to Abra ren: Where are the many Nations that ſhall come
bam when Canaan cannot. In outward Things from theſe withered Loins? It is enough to him
God's Enemies may fare better than his Friends: that God hath ſaid it: he fees not the Means, he
Thrice had Ægypt preſerved the Church of God, fees the Promiſe. He knew that God would rå-
in Abraham, in Jacob, in Chrift; God oft-times ther raiſe him up Seed from the very Stones that
makes uſe of the World, for the behoof of his; be trod upon, than himſelf ſhould want a large
though without their Thanks: As contrarily he and happy Iſſue.
uſes the Wicked for Scourges to his own Inheri There is no Faith where there is either Means
tance, and burns them; becauſe in his Good they or Hopes. Difficulties and Impoſſibilities are the
intended Evil.
true Objects of Belief: Hereupon God adds to his
But what a Change is this? Hitherto hath Sa- Name, that which he would fetch from his Loins,
rab been Abraham's Wife, now Ægypt hath made and made his Name as ample as his Poſterity:
her his Siſter ; Fear hath turned him from a Huf- never any Man was a loſer by believing : Faith
band to a Brother; no ftrength of Faith can ex- is ever recompenced with Glory.
clude fome Doubtings : God hath faid, I will Neither is Abraham content only to wait for
make thee a great Nation; Abraham faith, the God, but to ſmart for him : God bids him cut his
Ægyptians will kill me: He that lived by his Faith, own Fleſh; he willingly facrifices this parcel of
yet thrinketh, and finneth. How vainly ſhall we his Skin and Blood to him that was the owner of
hope to believe without all Fear, and to live with all : How glad he is to carry this painful Mark of
out Infirmities? Some little Aſperſions of Unbe- the Love of his Creator! How forward to ſeal
lief cannot hinder the Praiſe and Power of Faith ; this Covenant with Blood, betwixt God and him!
Abraham believed, and it was imputed to him for Not regarding the foreneſs of his Body, in com-
Righteouſneſs. He that through Inconſiderate-pariſon of the Comfirmation of his Soul. The
neſs doubted twice of his own Life, doubted not Wound was not ſo grievous as the ſignification
of the Life of his Seed, even from the dead and was comfortable. For herein he ſaw, that from
dry Womb of Sarah : yet was it more difficult that his Loins ſhould come that bleſſed Seed, which
hiš Pofterity ſhould live in Sarah, than that Sa- ſhould purge his Soul from all Corruption. Well
rah's Husband ſhould live in Agypt : This was is that part of us loft, which may give aſſurance of
above Nature, yet he believes it. Sometimes the the Salvation of the whole; our Faith is not yet
Believer ſticks at eaſie Trials, and yet breaks found, if it have not taught us to negle& Pain for
through the greateſt Temptations without Fear: God, and more to love his Sacraments, than our
Abraham was old ere this Promiſe and hope of a own Fleſh.
Son; and ſtill the older, the more uncapable:
yet God makes him wait twenty five Years for
Performance. No Time is long to Faith; which
had learned to deferr Hopes without fainting and
irkſomneſs.
heard this News from the Angel, UT- all theſe are but eaſie Tasks of Faith: all
: Sarah it: they did Ages ſtood at the next; not
not more agree in their Defire, than differ in their knowing whether they ſhould more wonder at
Affection: Abraham laughed for Joy; Sarah for Dis God's Command, or Abraham's Obedience : Ma-
ftruft: Abraham laughed, becauſe he believed it ny Years had that good Patriarch waited for his
would be ſo; Sarah, becauſe ſhe believed it could Iſaac ; now at laſt he hath joyfully received him,
not be fo: the fame Act varies in the Manner of and that with this gracious Acclamation ; In Ifaac
doing, and the Intention of the Doer: Yet Sarah | ſhall thy ſeed be called, and all nations bleſſed. Behold,
laugh'd but within her ſelf, and is bewraied : the Son of his Age, the Son of his Love, the Son
How God can find us out in ſecret Sins ! How of his Expectation; he that might not endure a
eaſily did ſhe now think, that he which could Mock from his Brother, muſt now endure the
know of her inward Laughter, could know of her Knife of his Father ; Take thine only Son Ifaac whom
Conception, and now ſhe that laughed, and be thou loveſt, and get thee to the land of Moriah, and offer
lieved not, believeth and feareth.
bim there for a burnt-offering:
What a lively Pattern do I ſee in Abraham and Never any Gold was tried in ſo hot a Fire. Who
Sarah, of a ſtrong Faith, and weak! Of ſtrong in but Abraham would not have expoſtulated with
Abraham, and weak in Sarah: She to make God God? What? Doth the God of Mercies now be-
good of his Word to Abraham, knowing her own gin to delight in Blood ? Is it poſſible that Mur-
Barrenneſs, ſubſtitutes an Hagar; and in an am der should become Piety ? Or, if thou wilt needs
bition of Seed perſuades to Polygamy. Abraham take Pleaſure in an human Sacrifice, is there
had never looked to obtain the Promiſe by any none but Ifaac fit for thine Altar, none but Abra-
other than a barren Womb, if his own Wife had ham to offer him? Shall theſe Hands deſtroy
not importuned him to take another: when our the Fruits of mine own Loins ? Can I not be faith-
own apparent Means fail, weak Faith is put to the ful unleſs I be unnatural ? Or, if I muſt needs be
ſhifts; and projects ſtrange Devices of her own, the Monſter of all Parents, will not Iſmael yet be
to attain the End. She will rather conceive by accepted ? O God, where is thy Mercy, where is
another Womb, than be Childleſs: when ſhe hears thy Juſtice ? Haft thou given me but one only
of an impoffibility to Nature, ſhe doubteth, and Son, and muſt I now flay him? Why did I wait
yet hides her diffidence; and when ſhe muſt be ſo long for him ? Why didſt thou give him me?
lieve, feareth, becauſe ſhe did diſtruft: Abraham Why didſt thou promiſe me a Blefling in him?
What
of Isaac Sacrificed.

14
LIB. II.
Contemplations
tences.
What will the Heathen fay, when they ſhall hear could not ſee without horror, without reſiſtance ;
of this infamous Maſſacre? How can thy Name, which no Ear could hear of without abomination.
and my Profeſſion eſcape a perpetual Blaſphemy? What Stranger could have endured to ſee the Fa-
With what face ſhall I look upon my Wife Sarah, ther carry the Knife and Fire, Inſtruments of that
whoſe Son I have murdered? How ſhall ſhe en- Death, which he had rather ſuffer than inflict ?
tertain the Executioner of Iſaac ? Or, who will The Son ſecurely carrying that Burden which
believe, that I did this from thee? How ſhall not muſt carry him?
all the World fpet at this holy Cruelty, and ſay, But if Abraham's Heart could have known how
There goes the Man that cut the Throat of his to relent, that Queſtion of his dear, innocent, and
own Son. Yet if he were an ungracious or rebel- religious Son had melted it into Compaſſion; My
lious Child, his Deſerts might give ſome Colour Father, Behold the Fire and the Wood, but where is the
to this Violence : but to lay Hands on ſo dear, ſo Sacrifice? I know not whether that word, My Fa-
dutiful, fo hopeful a Son, is uncapable of all Pre-ther, did not ſttike Abraham as deep as the Knife
of Abraham could ſtrike his Son: yet doth he not
But grant that thou which art the God of Na- ſo much as think (O miſerable Man, that may
ture, maiſt either alter or neglect it; what fall not at once be a Son to ſuch a God, and a Father
I ſay to the Truth of thy Promiſes ? Can thy Ju- to ſuch a Son) ſtill he perſiſts, and conceals, and
fticé admit Contradiétions? Can thy Decrees be where he meant not, propheſies; My, Son, God
changeable ? Canſt thou promiſe and diſappoint? Shall provide a Lamb for the Burnt-offering.
Can theſe two ftand together, Iſaac ſhall live to The heavy Tidings was loath to come forth:
be the Father of Nations, and Iſaac ſhall now die It was a death to Abraham to ſay what he muſt
by the Hand of his Father? when Iſaac is once do: He knows his own Faith to act this, he knows
gone, where is my Seed, where is my Bleſſing ? not Iſaac's to endure it. But now when Iſaac hath
O God, if thy Commands and Purpoſes be capa- helped to build the Altar, whereon he muſt be
ble of Alteration, alter this bloody Sentence, and conſumed ; he hears (not without aſtoniſhment)
let thy firſt Word ſtand.
the ſtrange Command of God, the final Will of his
Theſe would have been the Thoughts of a weak Father: My Son, thou art the Lamb which God
Heart: But God knew that he ſpake to an Abra- hath provided for this Burnt-Offering: If my
bam, and Abraham knew that he had to do with a Blood would have excuſed thee, how many thou-
God : Faith had taught him not to argue, but land times had I rather to give thee mine own
obey. In a holy wilfulneſs he either forgets Na- Life, than take thine ! Alas, I am full of Days,
ture, or deſpiſes her; he is ſure that what God and now of long, lived not but in thee; thou
commands is good, that what he promiſes is in mighteſt have preſerved the Life of thy Father,
fallible, and therefore is careleſs of the Means, and have comforted his Death, but the God of us
and truſts to the End.
both hath choſen thee: He that gave thee unto
In Matters of God, whoſoever conſults with me miraculouſly, bids me by an unuſual Means
Fleſh and Blood ſhall never offer up his Iſaac to return thee unto him. I need not tell thee, that
God; there needs no Counſellor when we know I facrifice all my worldly Joys, yea, and my ſelf
God is the Commander ; here is neither grudg- in thee ; but God muſt be obeyed ; neither art
ing nor deliberating, nor delaying : his Faith thou too dear for him that calls thee : Come on,
would not fuffer him ſo much as to be ſorry for my Son, reſtore the Life that God hath given thee
that he muſt do. Sarah her ſelf may not know of by me: offer thy ſelf willingly to theſe Flames;
God's Charge, and her Husband's Purpoſe, left her fend up thy Soul cheerfully unto thy glory; and
Affection ſhould have overcome her Faith; leſt know that God loves thee above others
, fince he
her weakneſs now grown importunate, ſhould have requires thee alone to be conſecrated in facrifice
ſaid, Diſobey God and die. That which he muſt to himſelf.
do, he will do ; he that hath learned not to regard Who cannot imagine with what perplexed mix-
the Life of his Son, had learned not to regard the tures of Paffions, with what changes of Counte-
Sorrow of his Wife. It is too much Tenderneſs nance, what Doubts, what Fears, what Amaze-
to reſpect the Cenſures and Conſtructions of ment, good Iſaac received this ſudden Meſſage
others, when we have a direct Word from God. from the Mouth of his Father, how he queſtioned,
The good Patriarch riſes early, and addreſſes him how he pleaded ? But when he had ſomewhat di-
ſelf to his fad
Journey. And now muft he travel geſted his Thoughts, and conſidered that the Au-
three whole Days to this Execution; and ſtill muſt thor was God, the Actor Abraham, the Action a
Iſaac be in his Éye, whom all this while he ſeems Sacrifice, he now approves himſelf the Son of
to ſee bleeding upon the Pile of Wood which he Abraham; now he encourages the trembling Hand
carries; there is nothing ſo miſerable as to dwell of his Father, with whom he ſtrives in this Praiſe
under the expectation of a great Evil: That Miſe- of Forwardneſs and Obedience ; now he offers
ry which muſt be, is mitigated with ſpeed, and his Hands and Feet to the Cords, his Throat to the
aggravated with delay. All this while if Abra- Knife, his Body to the Altar; and growing am-
bam had repented him, he had leiſure to return. bitious of the Sword and Fire, intreats his Father
There is no ſmall Trial even in the very time of to do that which he would have done, though he
Trial : Now when they are come within fight of had diffuaded him. O holy Emulation of Faith!
the choſen Mountain, the Servants are diſmiſ- bleſſed Agreement of the Sacrificer and Obla
fed; what a Devotion is this that will abide no tion: Abraham is as ready to take, as Ifaac to give;
Witneſſes? He will not ſuffer two of his own Vaf-he binds thoſe dear Hands, which are more itrait-
fals to ſee him do that which foon after all the ly bound with the Cords of Duty and Reſolution:
World muſt know he hath done; yer is not Abra- he lays his Sacrifice upon the Wood, which now
kam afraid of that Piety which the Beholders before-hand burnt inwardly with the heavenly
Fire of Zeal and Devotion.
And

L I B. II.
Of Lot and Sodom.
15
And now having kiſſed him his laſt, not with-happy are we if we can facrifice it to God : thoſe
out mutual Tears; he lifts up his Hand to fetch fhall never reſt with Abraham, that cannot facri-
the ſtroak of Death at once, not ſo much as think-fice with Abraham.
ing, perhaps God will relent after the first Wound.
Now the Stay of Abraham,the Hope of the Church,
lies on bleeding under the Hand of a Father:
What Bowels can chuſe but yearn åt this Specta Of Lot and Sodom.
cle? Which of the ſavageft' Heathens that had
(through the Bulhes) the Sword of a father Before hebrabam and Lot grew rich, they dwels
hanging over the Throat of ſuch a Son, would their Society was a greater Good than their
not have been more perplexed in his Thoughts, Riches: Many a one is a loſer by his Wealth
than that unexpected Sacrifice was in thoſe Bri- who would account thoſe Things good which
ers? Yet he whom it neareſt concerned, is leait make us worfe? It had been the Duty of young
touched ; Faith hath wrought the ſame in him, Lot to offer rather than to chuſe ; to yield rather
which Cruelty would in others, not to be moved. than contend : Who would not here think Abram
He contemns all Fears, and overlooks all Impof.. bam the Nephew, and Lot the Uncle? It is no di-
ſibilities ; his Heart tells him that the ſame Hand ſparagement for greater Perſons to begin Trea-
which raiſed Ifaac from the dead Womb of Sarah, ties of Peace. Better doth it beſeem every Son
can raiſe him again from the Aſhes of his Sacri- of Abraham to win with Love, than to ſway withi
fice : with this Confidence was the Hand of Abra- Power. Abraham yields over this Right of his
ham now falling upon the Throat of Iſaac, who Choices Lot tåkes it. And behold, Lot is croſſed
had given himſelf for dead, and rejoyced in the in that which he choſe, Abraham is bleſſed in that
Change; when ſuddenly the Angel of God inter which was left him ; God never ſuffers any Man
rupts him, forbids him, commends him.
to loſe by an humblé remiſſion of his Right in å
The Voice of God was never ſo welcome, ne deſire of Peace.
ver ſo ſweet, never ſo ſeaſonable as now: It was Wealth hath made Lot not only undutiful, but
the Trial that God intended, not the Fact; Iſaac covetous , he fees the good Plains of Jordan, the
is facrificed, and is yet alive: and now both of richneſs of the Soil, the commodity of the Rivers,
them are more happy in that they would have the ſituation of the Cities and now not once inqui-
done, than they could have been diſtreſſed if they ring into the Conditions of the Inhabitants, he is
had done it. God's Charges are oft-times harſh in love with Sodom : Outward Appearances are
in the Beginnings and Proceeding, but in the Con- deceitful Guides to our Judgment, or Affections :
ciufion always comfortable : true fpiritual Com- they are worthy to be deceived that value Things
forts are commonly late and ſudden: God defers as they ſeem : It is not long after that Lot pays
on purpoſe that our Trials may be perfect, our dear for his Raſhneſs. · He fled for Quietneſs with
Deliverance welcome, our Recompence glorious; his Uncle, and finds War with Strangers : Now is
Iſaac had never been ſo precious to his Father, if he carried Priſoner with all his Subſtance, by great
he had not been recovered from Death; if he had Enemies Abraham muſt reſcue him, of whom
not been as miraculouſly reſtored, as given : Abra- he was forſaken. That Wealth which was the
ham had never been ſo bleſſed in his Seed, if he cauſe of his former Quarrels, is made a Prey to
had not neglected Iſaac for God.
mercileſs Heathens : That Place which his Eye
The only way to find Comfort in any earthly covetoully choſe, betrays his Life and Goods. How
Thing, is to ſurrender it (in a faithful Careleſneſs) many Chriſtians, whiles they have looked at Gain,
into the Hands of God. Abraham came to ſacrifice, have loſt themſelves.
he may not go away with dry Hands: God can Yet this ill Succeſs hath neither driven out Lot
not abide that good Purpoſes ſhould be fruſtrate, nor amended Sodom, he ſtill loves his Commodity;
left either he ſhould not do that for which he and the Sodomites their Sins : wicked Men grow
came, or thould want means of ſpeedy Thankl- worſe with Aflictions, as Water grows more cold
giving for ſo gracious a Diſappointment; behold, after an heat : And as they leave not ſinning, ſo
a Ram ftands ready for the Sacrifice, and as it God leaves not plaguing them, but ſtill follows
were, proffers himſelf to this happy exchange. them with ſucceſſion of Judgments
. In how few
He that made that Beaſt, brings him thither, fa- Years hath Sodom forgot ſhe was ſpoiled, and led
Itens him there: Even in ſmall Things there is a captive? If that wicked City had been warned
great Providence ; what Myſteries there are in by the Sword, it had eſcaped the Fire; but now
every Act of God! The only Son of God upon this Viſitation hath not made ten good Men, in
this very Hill is laid upon the Altar of the Croſs; thoſe five Cities : How fit was this Heap for the
and ſo becomes a true Sacrifice for the World, Fire, which was all Chaff? Only Lot vexed his
that yet he is raiſed without Impeachment, and righteous Soul with the ſight of their Uncleati-
exempted from the Power of Death : The Lamb neſs; he vexed his own Soul, for who bade him
of God which takes away the Sins of the World, ſtay there ? yet becauſe he was vexed, he is deli-
is here really offered, and accepted : One Saviour vered. He eſcapeth their Judgment from whoſe
in two Figures ; in the one dying ; reſtored in Sins he eſcaped. Though he would be a Gueſt
the other. So Abraham whiles he exerciſes his of Solom, yet becauſe he would not entertain
Faith, confirms it; and rejoyces more to foreſee their Sins, he becomes an Hoſt to the Angels :
the true Iſaac in that Place offered to Death for Even the good Angels are the Executioners of
his Sins, than to ſee the carnal Ifaac preſerved God's Judgment: There cannot be a better or
from Death for the Reward of his Faith. What more noble Act than to do Juſtice upon obftinate
ſoever is deareſt to us upon Earth is our Iſaac 3 Malefactors.
Who
16
Lib. II.
Contemplations.
Who can be aſhamed of that which did not row differ from other Days? Who ever ſaw it
miſ-beſeem the very Angels of God? Where rain Fire ? Or, whence ſhould that Brimſtone
ſhould the Angels lodge but with Lot? the Houſes come? Or, if ſuch Showers muſt fall, how ſhall
of holy Men are full of theſe heavenly Spirits, nothing burn but this Valley ? So to carnal Men
when they know not; they pitch their Tents in Preaching is fooliſhneſs, Devotion idleneís, the
curs, and viſit us, when we ſee not; and when we Prophets Mad-men, Paul a Babler : Theſe Mens
feel not, proteét us. It is the honour of God's Incredulity is as worthy of the Fire, as the others
Saints to be attended by Angels. The filthy So- Uncleanneſs. He that believes not, is condemned
domites now flock together, ſtirred up with the Fu- already.
ry of Envy, and Luít, and dare require to do that The Meſſengers of God do not only haften Lot,
in Troops, which to act ſingle, had been too abo- but pull him by a gracious Violence out of that
minable ; to imagine, unnatural: continuance and impure City... They thirfted at once after Venge-
ſociety in Evil, makes wicked Men outragious, ance upon Sodom, and Lot's ſafety; they knew
and impudent: It is not enough for Lot to be the God could not ſtrike Sodom, till Lot were gone out,
Witneſs, but he muſt be the Bawd alſo. (Bring forth and that Lot could not be ſafe within thoſe Walls.
theſe Men that we may know them. ) про We are naturally in Sodom: if God did not hale
Behold, even the Sodomites ſpeak modeſtly, us out, whiles we linger, we ſhould be condemned
though their Acts and Intents be villanous. What with the World. If God meet with a very good
a ſhame is it for thoſe which profefs Purity of Field, he pulls up the Weeds, and lets the Corn
heart, to ſpeak filthily? The good Man craves grow; if indifferent, he lets the Corn and Weeds
and pleads the Laws of Hoſpitality; and when he grow together ; if very ill, he gathers the few
ſees headſtrong Purpoſes of Miſchief, chuſes ra Ears of Corn, and burns the Weeds.
ther to be an ill Father than an ill Hoſt: His In Oh the large Bounty of God, which reacheth
tention was good, but his Offer was faulty ; if not to us only, but to ours! God ſaves Lot for
through his Allowance the Sodomites had defiled Abraham's ſake, and Zoar for Lot's fake ; if Sodons
his Daughters, it had been his Sin : if through had not been too wicked, it had eſcaped : Were
Violence they had defiled his Gueſts, it had been it not for God's dear Children, that are inter-
only theirs : There can be no warrant for us to mixed with the World, it could not ſtand : The
fin, left others ſhould fin: It is for God to pre- Wicked owe their Lives unto thoſe few Good,
vent Sins with Judgments, it is not for Men to whom they hate and perſecute. Now at once
prevent a greater Sin with a leſs : the beſt Minds the Sun riſes upon Zoar, and Fire falls down up-
when they are troubled, yield inconſiderate Mo on Sodom : Abraham ſtands upon the Hill, and ſees
tions ; as Water that is violently ſtirred, ſends up the Cities burning; it is fair Weather with God's
Bubbles: God meant better to Lot, than to ſuffer Children, when it is fouleſt with the Wicked.
his weak Offer to be accepted: Thoſe which are Thoſe which burned with the Fire of Luft, are
bent upon Villany are more exaſperated by Dif- now conſumed with the Fire of Vengeance :
ſuaſion; as ſome ſtrong Streams, when they are They finned againſt Nature ; and now againſt
reſiſted by Flood-gates, fwell over the Banks. the Courſe of Nature, Fire deſćends from Heaven,
Many a One is hardned by the good Word of and conſumes them: Lot may not ſo much as look
God; and inſtead of receiving the Counſel, rages at the Flame, whether for the ſtay of his Paſſage,
at the Meſſenger : When Men are grown to that or the horror of the Sight, or trial of his Faith,
paſs, that they are no whit better by Afflictions, or fear of Commiſeration. Small Precepts from
and worſe with Admonitions, God finds it time i God are of importance ; Obedience is as well
to ſtrike ; now Lot's Gueſts begin to ſhew them- tried, and Diſobedience as well puniſhed in little,
ſelves Angels, and firſt deliver Lot in Sodom, then as in much: His Wife doth but turn back her
from Sodom : Firſt ſtrike them with Blindneſs, Head, whether in Curioſity, or Unbelief, or Love
whom they will after conſume with Fire: How and Compaſſion of the Place , ſhe is turned into
little did the Sodomites think that Vengeance was a Monument of Diſobedience: What doth it avail
ſo near them! While they went groping in the her not to be turned into Aſhes in Sodom, when
Street, and curfing thoſe whom they could not ſhe is turned into a Pillar of Salt in the Plain?
ind : Lot with the Angels is in ſecure Light, and He that ſaved a whole City, cannot ſave his own
ſees them miſerable, and fore-ſees them burning. Wife. God cannot abide ſmall Sins, in thoſe
It is the Uſe of God to blind and beſot thoſe whom he hath obliged. If we diſpleaſe him, God
whom he means to deſtroy : The Light which can as well meet with us out of Sodom : Lot now
they ſhall ſee ſhall be fiery, which ſhall be the come into Zoar, marvels at the ſtay of her, whom
beginning of an everlaſting Darkneſs, and a Fire he might not before look back to call; and foon
unquenchable: Now they have done finning, and after returning to ſeek her, beholds this Change
God begins to judge : Wickedneſs hath but a time, with Wonder and Grief: He finds Salt inſtead of
the Puniſhment of Wickedneſs is beyond all Time. Fleſh, a Pillar inſtead of a Wife: he finds Sodom
The reſidue of the Night was both ſhort and dan- conſumed, and her ftanding; and is more amazed
gerous. Yet good Lot, though ſought for by the with this, by how much it was both more near
Sodomites, and newly pulld into his Houſe by the him, and leſs expected.
Angels, goes forth of his Houſe to ſeek his Sons When God delivers us from Deſtruction, he doth
in-law : No good Man would be ſaved alone; not ſecure us from all Afflictions : Lot hath loft
Faith makes us Charitable with neglect of all Pe- his Wife, his Allies, his Subſtance, and now be-
til : He warns them like a Prophet, and adviſes takes himſelf to an uncomfortable Solitarineſs.
them like a Father, but both in vain; he ſeems to Yet though he fled from Company, he could
them as if he mocked, and they do more than not fly from Sin : He who could not be tainted
ſeem to mock him again. Why ſhould to mor- with Uncleanneſs in Sodom, is overtaken with
Drun-



LIB. II.
17
Of LoT and Sodom.
Drunkenneſs and Inceſt in a Cave: Rather than | alone out of Sodom ; yet even this unnatural Bed
Satan ſhall want Baits, his own Daughters will was bleſſed with Increaſe ; and one of our Savi-
prove Sodomites; thoſe which ſhould have com- our's worthy Anceſtors ſprung after from this
forted, betrayed him : How little are ſome Line. God's Election is not tied to our Means;
Hearts moved with Judgments ? The Aſhes of So- neither are Bleſſings or Curſes ever traduced;
dom, and the Pillar of Salt, were not yet out of the chaſte Bed of holy Parents hath oft-times bred
their Eye, when they dare think of lying with a monſtrous Generation ; and contrarily God hath
their own Father. They knew that whilſt Lot raiſed ſometimes an holy Seed from the drunken
was ſober, he could not be Unchaſte: Drunken- Bed of Inceſt, or Fornication. It hath been ſeen,
neſs is the way to all beſtial Affections, and Acts that weighty Ears of Corn have grown out of the
Wine knows no difference either of Perſons, or compaſs of the tilled Field : Thus will God mag-
Sins : No doubt, Lot was afterwards aſhamed of nifie the freedom of his own Choice ; and let us
his inceſtuous Seed, and now wiſhed he had come know that we are not born, but made Good.

iela 15.dushingo
It boods
two buna silloin tortib
miele w 2 bavila
and to non 100 bar
ist aid to the
10:19
Yo no sister som
Osnold er
wordt het beste
in sista laust got borgere
on nood befort nog odbor
stodu
bla
atrodas
Con-
do Woonam boshib 5000 from Tag bara spate
Do si o ad altres 170 olla di diront to sell to
so stotis en wooled on TOWO
w JOIE W jd 10
*100. Do tej w dole ve do suda
07
Store D. Toda
- How to Usina sono solo alla bae Ilut
tk mais troisiban mig drool hour AS bovi pun
atoa bond short outlood or to Ils distus Romano
Odatda uni bsmotal wood
home 03 Home WE
1989 ON SEOT ang ada diwang
Via w Holandia dojo, bluo oncle Bensospito
gibt bestand abos garota diw Shovo list
bordo Honor
sino Lovisanoa YETI
-ordmotor la obra de arter sudomont svigonos OLCE VIGO
-513, por todo otrdila sva imediat cand o Maison
Swastoo..
Sed sine
eigen
Ostos or boud bio bud Hoist w boa no
assioni
Si Tol quángools togato od how to cito
gott oder der
WMRW Wall
sot 250 ML
adriobogu,
hou ons on
ali se brine o
malo bolo
18
Tobog
Contemplations
.
பனாமா as an
buid mizot od toho
gos
The Third BOOK:
boe)
Its bula
oli
WOOD
boss
CONTAINING
JACOB ånd E s A L.
JACOB and L A BAN:
J UDAH and TH A MA R.
JOSEPH.
DIN Á H.
O
But becauſe Eſau was ſome Minutes the Elder;
Of JACOB and Esau.
that the Younger might have better claim to that
which God had promiſed, he buys that which he
F all the Patriarchs, none made ſo little could not win: If either by Strife, or Purchaſe,
Noiſe in the World as Iſaac ; none lived or Suit, we can attain ſpiritual Bleſſings, we are
either ſo privately, or fo innocently : happy : If Jacob had come forth firſt, he had not
Neither know I whether he approved known how much he was bound to God for the
himſelf a better Son or an Husband. For the one, Favour of his Advancement.
he gave himſelf over to the Knife of his Father, There was never any Meat, except the forbid-
and mourned three Years for his Mother: For the den Fruit, ſo dear bought as this Broth of Jacob
other he fought not to any Handmaid's Bed, but In both the Receiver and the Eater is accurſed:
in á chaft Forbearance reſerved himſelf for twenty Every true Son of Iſrael will be content to purchaſe
Years Space, and prayed : Rebecca was ſo long ſpiritual Favours with earthly; and that Man hath,
Barren, his Prayers proved more effectual than his in him too much of the Blood of Eſau, which will
Seed. At laſt The conceived, as if ſhe had been not rather dye than forego his Birth-right.
more than the Daughter in Law to Sarah, whoſe But what hath careleſs Efau loft, if having ſold
Son was given her, not out of the Power of Na- his Birth-right, he may obtain the Bleſſing? Or
ture, but of her Husband's Faith.
what hath Jacob gained, if his Brother's Veniſon
God is oft better to us than we would: Iſaac may countervail his Pottage? Yet thus hath old
prays for a Son; God gives him Two at once : Ifaac decreed; who was not now more blind in his
Now, ſhe is no leſs troubled with the Strife of Eyes, than in his Affections: God had forewarned
the Children in her Womb, than before with the him that the Elder ſhould ſerve the Younger, yet
Want of Children: We know not when we are Iſaac goes about to bleſs Efau.
pleaſed; that which we deſire, ofe-times diſcon It was not ſo hard for Abraham to reconcile
tents us more in the Fruition; we are ready to God's Promiſe and Iſaac's Sacrifice, as for Iſaac to
complain both full and faſting: Before Rebecca reconcile the Superiority of Jacob with Eſáu’s Be-
£onceived, ſhe was at eaſe: Before Spiritual Re-nediction : For God's Hand was in that, in this
generation there is all Peace in the Soul: Nofoon- none but his own: The deareſt of Goďs Saints
er is the New Man formed in us, but the Fleſh have been ſometimes tranſported with natural Af-
conflicts with the Spirit: There is no Grace where fections: He ſaw himſelf preferred to Iſmael,
is no Unquietneſs: Efau alone would not have though the Elder; He ſaw his Father wilfully
itriven: Nature will ever agree with it ſelf; Ne- forgetting Nature at God's Command, in binding
ver any Rebecca conceived only an Eſau ; or was him for Sacrifice ; He ſaw Eſau lewdly matched
fo happy as to conceive none but a Facob; She with Heathens; and yet he will remember no-
muſt be the Mother of both, that ſhe may have thing, but Elau is my Firſt Born; but how Gra-
both Joy and Exerciſe. This Strife began early; cious is God, that when we would, will not let
Every true Iſraelite begins his War with his Being us fin: And ſo orders our Actions, that we do not
How many Actions which we know not of, are what we will, but what we ought.
not without Preſage and Signification?
That God which had ordained the Lordſhip to
Theſe two were the Champions of two Na- the Younger, will alſo contrive for him the
tions; the Field was their Mother's womb; Bleſſing; what he will have affected, ſhall not
their Quarrel Precedency and Superiority ; E want Means: The Mother ſhall rather defeat the
Sau got the Right of Nature, Jacob of Grace: Son, and beguile the Father, than the Father ſhall
yet that there might be ſoine Pretence of E-beguile the choſen Son of his Bleſſing. What was
quality, leſt Eſau ſhould out-run his Brother in-1 Favob to Rebecca more than Eſau? Or what Mo-
to the World, Jacob holds him faſt by the Heel :ther doth not more affect the Elder ? But now
So his Hand was born before the others Foot : God inclines the Love of the Mother to the
Younger


Lib. III.
Of JACOB and E sau.
19

Younger, againſt the cuſtom of Nature, becauſe Younger Son in the Garments of the Elder: If
the Father loves the Elder, againſt the Promiſe : our heavenly Father ſmell upon our Backs the
The Affections of the Parents are divided, that favour of our Elder Brother's Robes, we cannot
the Promiſe might be fulfilled ; Rebecca's Craft depart froin him unbleſſed,
ſhall anſwer Iſaac's Partiality : Ifaac would unjuſtly No ſooner is facob gone away full of the Joy
turn Eſau into Facob, Rebecca doth as cunningly of his Bleſſing, than Eſau comes in, full of the
turn Facob into Eſau: Her Defire was good, her hope of the Bleſſing : And now he cannot repent
Means were unlawful : God doth oft-times effect him to have fold that in his Hunger for Pottage,
his juſt Will by our Weakneſſes; yet neither there which in his Pleaſure he ſhall buy again with Vea
by juſtifying our Infirmities, nor blemiſhing his niſon. The Hopes of the Wicked fail them when
own Actions.
they are at higheſt, whereas God's Children find
Here was nothing but Counterfeiting ; a fained thoſe Comforts in Extremity which they durſt not
Perſon, a fained Name, fained Veniſon, a fained expect.
Anſwer, and yet behold a true Bleſſing ; but to Now he comes in blowing, and ſweating for his
the Man, not to the Means : Thoſe were fo Reward, and finds nothing but a Repulſe : Lewd
unſound, that Jacob himſelf doth more fear their Men when they think they have earned of God,
Curſe than hope for their Succeſs. Ifaac was now and come proudly to challenge Favour, receive
both ſimple and old : Yet if he had perceived the no Anſwer, but, Who art thou ? Both the Father and
Fraud, Facob had been more fure of a Curſe, than the Son wonder at each other, the one with Fear,
he could be ſure that he ſhould not be per- the other with Grief ; Ifaac trembled and Efau
ceived.
wept; the one upon Conſcience, the other upon
Thoſe which are plain-hearted in themſelves, Envy : Iſaac's Heart now told him that he ſhould
are the bittereſt Enemies to Deceit in others : Re- not have purpoſed the Bleſſing where he did ; and
becca preſuming upon the Oracle of God, and her that it was due to him unto whom it was given,
Husband's Simplicity, dare be Surety for the Dan- and not purpoſed, hence he durft not reverſe that
ger, his Counſellor for the carriage of the Bufi- which he had done with God's Willz befides his
nefs, his Cook for the Dyet, yea, dreſſes both the own: For now he ſaw that he had done unwilling
Meat and the Man: And now puts Words into Juſtice: God will find both Time and Means to
his Mouth, the Diſh into his Hand, the Garments reclaim his own, and to prevent their Sins, to ma-
upon his Back, the Goats Hair upon the open nifeſt and reform their Errors. Who would have
Parts of his Body, and ſends him in thus furniſhed looked for Tears from Efau? Or who dare truſt
for the Bleſſing; ſtanding no doubt at the Door, Tears, when he fees them fall from ſo graceleſs
to ſee how well her Leſſon was learned, how well Eyes?
her Device fucceeded. And if old Iſaac ſhould by It was a good Word, Bleſs me alſo my Father s
any of his Senſes have diſcerned the Guiſe, fhe Every Miſcreant can wiſh himſelf well: No Man
had ſoon ſtept in and undertaken the Blame, and would be miſerable, if it were enough to deſire
urged him with the known Will of God concern- Happineſs : Why did he not rather weep to his
ing Facob's Dominion and Efau's Servitude, which Brother for the Pottage, than to Iſaac for a Bleſa
either Age or Affection had made him forget. fing? If he had not then fold, he had not needed
And now ſhe wiſhes ſhe could borrow Eſau's,' now to beg: It is juſt with God to deny us thoſe
Tongue as well as his Garments, that he might Favours which we were careleſs in keeping, and
ſecurely deceive all the Senſes of him, which had which we undervalued in enjoying ; Efari's Tears
ſuffered himſelf to be more dangerouſly deceived finds no place for Iſaac's Repentance ; except it
with his Affection: But this is paſt her Remedy: were that he hath done that by wile, which he
Her Son muſt name himſelf Efau with the Voice ſhould have done upon Duty:
of Jacob. It is hard if our Tongue do not bewray No Motive can cauſe a good Heart to repent
what we are, in ſpight of our Habit. This was that he hath done well ; How happy a Thing it is
enough to work Iſaac to a Suſpition, to an Enqui- to know the Seaſons of Grace, and not to neglect
ry, not to an Incredulity: He that is Good of them! How deſperate to have known and nego
himſelf, will hardly believe Evil of another; and lected them! Theſe Tears were both late and
will rather diſtruſt his own Senſes, than the Fi- falſe; the Tears of Rage, of Envy, of carnal De-
delity of thoſe he truſted: All the Senſes are ſet fire; worldly Sorrow caufeth Death: Yet whiles
to examine; none fticketh at the Judgment but Eſau howls out thus for a Bleſſing, I hear him cry
the Ear; to deceive that, Facob muſt ſecond his out of his Father's Store (Haft thou best one Bleſſing
Diſfimulation with three Lyes at one Breath: I am my Father ? ) Of his Brother's Subtilty (Was be not
Eſau, as thou badſt me, my Veniſon: One Sin rightly called Jacob ?) I do not hear him blame his
entertained fetcheth in another: And if it be for own Deſerts. He did not ſee, while his Father
ced to lodge alone, either departeth or dyeth: I was deceived, and his Brother crafty, that God was
love Jacob's Bleſſing but I hate his Lye. I would juſt and himſelf uncapable : He knew himſelf Pro-
not do that wilfully, which Jacob did weakly, up- phane, and yet claims a Blefling.
on condition of a Bleſſing : He that pardoned his Thoſe that care not to pleaſe God, yet care for
Infirmity, would curſe my Obſtinateneſs
. the outward Favours of God, and are ready to
Good Iſaac ſets his Hands to try whether his Ears murnure if they want them, as if God were bound
informed him aright; he feels the Hands of him to them, and they free. And yet ſo merciful is
whoſe Voice he ſuſpected: That honeſt Heart God, that he hath ſecond Bleſings for thoſe that
could not think, that the Skin might more eaſily love him not, and gives them all they care for.
be counterfeited, than the Lungs: A ſmall Satis- That one Bleſſing of ſpecial Love is for none but
faction contents thoſe whom Ġuiltinefs hath not Ifrael ; but thoſe of
common Kindneſs are for them
made Scrupulous: Ifaac believes and bleſſes the that can ſell their Birth-right: This Bleſſing was
D2
more





20
LIB. III.
Contemplations.

I
more than Eſau could be worthy of: Yet like a appointed of her whom he deſired. And now he
fecond Cain, he reſolves to kill his Brother becauſe muſt begin a new Hope, where he made account
he was more accepted : I know not whether he of Fruition. To raiſe up an Expectation once
were a worſe Son or Brother; he hopes for his fruſtrate, is more difficult, than to continue a long
Father's Death, and purpoſes his Brothers, and Hope drawn on with likelihoods of Performance :
vows to ſhed Blood inſtead of Tears. But wicked yet thus dear is Jacob content to pay for Rachel,
Men cannot be ſo ill as they would ; that ſtrong fourteen Years Servitude. Commonly God's Chil-
Wreſtler againſt whom Facob prevailed, prevailed dren come not eaſily by their Pleaſures: What
with Eſau, and turned his Wounds into Kiſſes. Miſeries will not Love digeſt and overcome? And
An Hoſt of Men came with Eſau, an Army of An- if Facob were willingly conſumed with Heat in
gels met Jacob : Eſau threatred, Facob prayed: the Day, and Froſt in the Night, to become the
His Prayers and Preſents have melted the Heart of Son-in-law to Laban; What ſhould we refuſe to be
Eſau into Love: And now inſtead of the grim and the Sons of God ?
ſtern Countenance of an Executioner, Jacob ſees Rachel whom he loved, is barren : Leah which
the Face of Eſau, as the Face of God. Both Men was deſpiſed, is fruitful , How wiſely God weighs
and Devils are ſtinted, the ftoučeſt Heart cannot out to us our Favours and Croſſes in an equal Bal-
ſtand out againſt God. He that can wreſtlè ear- lance : So tempering our Sorrows that they may
neſtly with God, is ſecure from the Hárms of not oppreſs, and our Joys that they may not tranſ-
Men. Thofe Minds which are exaſperated with port us: Each one hath ſome Matter of Envy to
Violence, and connot be broken with Fear, yet others, and of Grief to himſelf.
are bowed with Love ; when the ways of a Man Leah envies Rachel's Beauty, and Love ; Rachel
pleaſe God, he will make his Enemies at Peace envies Leah's Fruitfulneſs: Yet Leah would not be
with him.
Barren, nor Rachel Blear-eyed. I fee in Rachel the
Image of her Grandmother Sarah; both in her
Beauty of Perfon, in her Actions, in her Succeſs :
She alſo will needs ſuborn her Handmaid to make
Of Jacob and L A B A N.
her a Mother; and at laſt beyond hope her felf
conceiveth: It is a weak Greedinefs in us to affect
SA A C's Life was not more retired and quiet, God's Bleſſings by unlawful Means ; what a Proof
than Jacob's was buſie and troubleſome. In thé and Praiſe had it been of her Faith if ſhe had ſtay,
one I ſee the Image of Contemplation, of Actioned God's leiſure, and would rather have endured
in the other. None of the Patriarchs faw fo evil her Barrenneſs, than her Husband's Polygamy?
Days as he ; from whom juſtly hath the Church Now ſhe Shews her ſelf the Daughter of Laban;
of God therefore taken her Name. Neither were the Father for Covetoufneſs, the Daughters for
the Faithful ever ſince called Abrahamites, but emulation have drawn Sin into facob's Bed : He
Iſralites. That no time might be loſt, he began offended in yielding, but they more in foliciting
his Strife in the Womb; after that he flyes for his him, and therefore the Fact is not imputed to 7a-
Life from a cruel Brother to a cruel Uncle. With cob, but to them. In thoſe Sins which Satan
a Staff goes he over Jordan alone, doubtful and draws us into, the Blame is ours: In thoſe which
comfortleſs not like the Son of Iſaac. In the Way, we move each other unto, the moſt Fault and Pu-
the Earth is his Bed, and a Stone his Pillow; yet niſhment lies upon the Tempter. None of the Par
even there he ſees a Viſion of Angels: Facob's triarchs divided his Seed into ſo many Wombs as
Heart was never ſo full of Joy, as when his Head | Facob; none was ſo much croſſed in his Seed.
lay hardeſt. God is moſt prefent with us in our Thus, rich in nothing but Wives and Children,
greateſt Dejection, and loves to give Comfort to was he now returning to his Father's Houſe, ac-
thoſe that are forſaken of their Hopes.
counting his Charge his Wealth. But God meane
He came far to find out an hard Friend; and of him yet more Good. Laban fees that both his Fa-
a Nephew becomes a Servant. No doubt when La- mily and his Flocks were well encreaſed by Fa-
ban heard of his Siſter's Son, he looked for the cob's Service. Not his Love therefore but his Gain
Camels and Attendance that came to fetch his makes him loth to part. Even Laban's Covetouſ-
Siſter Rebecca, not thinking that Abraham's Servant nefs is made by God the Means to enrich Jacob.
could come better furniſhed than Iſaac's Son : Behold, his ftrait Máſter entreats him to that
But now when he ſaw nothing but a Staff, he Recompence, which made his Nephew mighty,
looks upon him, not as an Uncle, but a Maſter. and himſelf envious: God conſidering his hard
And while he pretends to offer him a Wife as a Service, paid him Wages out of Laban's Folds.
Reward of his Service, he craftily requires his Thoſe Flocks and Herds had but few ſpotted
Service as the dowry of his Wife.
Sheep and Goats, until Jacob's Covenant: Then
After the Service of an hard Apprentiſhip hath as if the Faſhion had been altered ) they all ran
earned her whom he loved; his Wife is changed, into Party-colours; the moſt and beſt ( as if they
and he is in a fort, forced to an unwilling Adultery. had been weary of their former Owner) changed
His Mother had before in a cunning Diſguiſe fub- the Colours of their Young, that they might
ſtituted him who was the younger Son, for the change their Maſter.
Elder; and now not long after, his Father-in In the very Shapes and Colours of Brute Crea-
law by a like Fraud, ſubſtitutes to him the elder tures there is a Divine Hand, which diſpofeth
Daughter for the younger: God comes oftentimes them to his own Ends. Small and unlikely Means
home to us in our own kind; and even by the ſhall prevail where God intends an Effe&t. Little
Sin of others pays us our own, when we look not pilled Sticks of Haſelor Poplar laid in the Troughs;
for it. It is doubtful whether it were a greater thall enrich Jacob with an increaſe of his ſpotted
croſs to marry whom he would not, or to be dif- Flocks; Laban's Sons might have tryed the ſame
Means


LIB. III.
Of D IN A H.
21

Means and failed: God would have Laban know derers, Er and Onon ſtricken dead, Joſeph loſt, Sit
that he put a difference betwixt Facob and him, meon impriſoned ; Benjamin, the Death of his Moi
that as for fourteen Years he had multiplied Jacob's ther, the Father's Right-hand, indangered; him-
charge of Cattle to Laban, ſo now for the laſt ſix. himſelf driven by Famine in his old Age to die a-
Years he would multiply Laban's Flock to Facob; mongſt the Ægyptians, a People that held it Abo-
and if Laban had the more, yet the better were mination to eat with him. If that Angel, with
Facob's : Even in theſe outward Things, God's whom he ftrove, and who therefore ftrove for him,
Children have many times ſenſible Taſtes of his had not delivered his Soul out of all Adverſity, he
Favours above the Wicked.
had been ſupplanted with Evils, and had been ſo
I know not whether Laban were a worſe Un- far from gaining the Name of Iſrael, that he had
cle, or Father, or Maſter : He can like well Jacob's loſt the Name of Facob : Now what Son of Iſrael
Service, not his Wealth. As the Wicked have no can hope for good Days, when he hears his Fa-
Peace with God, ſo the Godly have no Peace with ther's were fo Evil? It is enough for us, if when
Men ; for if they proſper not, they are deſpiſed; we are dead, we can reſt with him in the Land of
if they proſper, they are envied. This Uncle, Promiſe. If the Angel of the Covenant once
whom his Service had made his Father, muſt now bleſs us, no Pain, no Sorrows can make us Miſe-
upon his Wealth be fled from as an Enemy, and rable.
like an Enemy purſues him : If Laban had meant
to have taken a Peaceable Leave, he had never
ſpent ſeven Days Journey in following his Inno-
cent Son: Jacob knew his churliſhneſs, and there-
Of DINAH
fore reſolved rather to be unmannerly than inju-
red: Well might he think, that he, whoſe Op- mult needs
therefore be a great Darling to her
Find but one only Daughter of Jacob; Who
preſſion changed his Wages ſo often in his Stay,
would alſo abridge his Wages in the Parting ; now Father, and the fo miſcarries, that ſhe cauſes her
therefore he wiſely prefers his own Eſtate to La- Father's Grief to be more than his Love. As her
ban's Love : It is not good to regard too much the Mother Leah, ſo ſhe hath a Fault in her Eyes ;
unjuſt Diſcontentment of worldly Men, and which was Curioſity: She will needs fee and be
to purchaſe unprofitable Favour with too great ſeen; and whiles the doth vainly fee, ſhe is ſeen
bols.
luftfully. It is not enough for us to look to our
Behold, Laban follows Jacob with one Troop, own Thoughts, except we beware of the Provo-
Eſau meets him with another, both with Hoſtile cations of others: If we once wander out of the
Intentions : Both go on till the utmoſt Point of Liſts that God hảth ſet us in our Callings there is
their Execution : Both are prevented e'er the Ex- nothing but Danger: Her Virginity had been
ecution. God makes Fools of the Enemies of his fafe, if ſhe had kept Homme ; or if Sechem had for
Church, he lets them proceed that they may be ced her in her Mother's Tent, this Loſs of her
fruſtrait, and when they are gone to the utmoſt Virginity had been without her Sin ; now ſhe is
reach of their Tether, he pulls them back to their not Innocent that gave the Occafion.
Task with Shame: Loe now, Laban leaves Facob Her Eyes were guilty of the Temptation ; on-
with a Kiſs; Eſau meets him with a Kiſs: Of the ly to ſee is an inſufficient Warrant to draw us into
one he hath an Oath, Tears of the other, Peace Places of ſpiritual Hazard : If Sechem had ſeen her
with both: Who ſhall need to fear Man that is in buſie at Home, his Love had been free from Out-
League with God?
rage, now the Lightneſs of her Preſence gave
But what a Wonder is this ? Facob received not Encouragement to his Inordinate Deſires
. Im-
ſo much Hurt from all his Enemies, as from his modeſty of Behaviour makes way to Luft, and
beſt Friend. Not one of his Hairs periſhed by gives Life unto wicked Hopes : Yet Sechem be-
Laban or Eſau ; yet he loſt a Joynt by the Angel, wrays a good Nature even in Filthineſs: He loves
and was ſent halting to his Grave: He that knows Dinah after his Sin, and will needs marry her
our Strength yet will wreſtle with us for our Ex- whom he had defiled. Commonly Luít ends in
erciſe; and loves our Violence and Importunity. Loathing : Ammon abhors Thamar as much, after
Ohappy Loſs of Jacob! He loft a Joynt, and his Act, as before, he loved her; and beat her out
won a Bleffing: It is a Favour to halt from God, of Doors, whom he was fick to bring in. But Se-
yet this Favour is ſeconded with a greater. He is chem would not let Dinah fare the worſe for his
bleſſed becauſe he would rather halt, than leave Sin. and now he goes about to entertain her with
e'er he was bleſſed. If he had left ſooner, he had honeſt Love, whom the Rage of his Luft had
not halted, but he had not proſpered. That Man diſhoneſtly abuſed. Her deflouring ſhall be no
ſhall go away found but miſerable, that loves a Prejudice to her, ſince her Shame ihall redound
Limb more than a Bleſſing. Surely if Jacob had to none but him, and he will hide her Diſhonour
not wreſtled with God, he had been foiled with with the Name of an Husband. What could he
Evils: How many are the Troubles of the Righ, now do, but ſue to his Father, to hers, to her ſelf,
teous !
to her Brethren; intreating that with humble Sub-
Now long after, Rachel, the Comfort of his Life, miffion, which he might have obtained by Vio-
dyeth; and when, but in her Travel, and in his lence? Thoſe A&ions which are ill begun, can
Travel to his Father? When he had now before hardly be falved up with late Satisfactions ; where-
digeſted in his Thoughts the Joy and Gratulation as good Entrances gives Strength unto the Pro-
of his aged Father, for ſo welcome a Burden. His ceedings, and Succeſs to the End.
Children, (the Staff of his Age ) wound his Soul The young Man's Father doth not only con-
to the Death. Reuben proves Inceſtuous, Fudah ſent, but ſolicit ; and is ready to purchaſe a
Adulterods, Dinah Raviſhed, Simeon and Levi Mur- Daughter either with Subſtance, or Pain : The



22
LIB. III.
Contemplations.
two old Men would have ended the Matter peace- the Truſt of another, and to neglect our own Pro-
ably; but Youth commonly undertakes rafhly, mife and Fidelity for private Purpoſes, adds Faith-
and performs with Paffion. The Sons of Facob lefneſs unto our Cruelty. That they were impo-
think of nothing but Revenge, and ( which is tent, it was through their Circumciſion : What Im-
worſt of all) begin their Cruelty with Craft, and piety was this ; inſtead of honouring an holy
hide their Craft with Religion: A ſmiling Malice Sign, to take an Advantage by it? What fhrie-
is moſt deadly, and Hatred doth moſt rancle the king was there now in the Streets of the City of
Heart, when it is kept in and diſſembled. We can the Hivites? And how did the beguiled Sichemites;
not give our Siſter to an uncircumciſed Man ; here was when they ſaw the Swords of the two Brethren,
God in the Mouth, and Satan in the Heart : The die curſing the Sacrament in their Hearts, which
bloodieſt of all Projects have ever wont to be co-
had betraied them ? Even their Curſes were the
loured with Religion ; becauſe the worſe any Sins of Simeon and Levi;
whoſe Fact, though it
Thing is, the better ſhew it deſires to make ; and were abhorred by their Father, yet it was ſecon-
contrarily, the better Colour is put upon any ded by their Brethren. Their Spoil makes good
Vice, the more odious it is; for as every ſimula- the others Slaughter. Who would have looked
tion adds to an Evil, fo the beſt adds moft Evil: to have found this Outrage in the Family of fa-
themſelves had taken the Daughters and Siſters cob? How did that good Patriarch, when he faw
of uncircumciſed Men; yea, Jacob himſelf did fo; Dinah come home blubbered and wringing her
why might not an uncircumciſed Man obtain their Hands, Simeon and Levi ſprinkled with Blood, wiſh
Siſter? Or, if there be a difference of giving that Leah had been barren as long as Rachel ! Good
and taking, it had been well, if it had not been Parents have Grief enough (though they fuſtain
only pretended. It had been an happy Raviſh- no blame) for their Childrens Sins: What great
ment of Dinah, that ſhould have drawn a whole Evils ariſe from ſmall Beginnings ! The idle Cu-
Country into the Bofom of the Church : but here rioſity of Dinah hath bred all this Miſchief; Ra-
was a Sacrament intended, not to the good of the viſhment follows upon her wandring, upon her
Soul, but to the murder of the Body: It was a Raviſhment Murder, upon the Murder ſpoil : It
hard Task for Hamor and Sechem, not only to put is holy and ſafe to be jealous of the firſt Occafi-
the Knife to their own Foreskins, but to perſuade ons of Evil, either done or ſuffered.
a Multitude to ſo painful a Condition.
The Sons of Jacob difſemble with them, they
with the People. (Shall not their Flocks and Sub-
ſtance be ours ?) Common Profit is pretended ; Of Judah and THAMA R.
whereas only Sechem's Pleaſure is meant. No Mo-
tive is to powerful to the vulgar fort, as the Name I than Fudah; wło yet is fingled out from alı
Find not many of Jacob's Sons more faulty
of Commodity; the hope of this makes them
pro- the rest to be the Royal Progenitor of Chriſt; and
digal of their skin and Blood; not the Love to
the Sacrament, not the Love to Sechem : finiſter to be honoured with the Dignity of the Birth-
Reſpects draw more to the Profeffion of Religion, right, that God's Election might not be of Merit,
than Conſcience: if it were not for the Loaves but of Grace : Elſe howſoever he might have ſped
and Fiſhes, the Train of Chriſt would be leſs. alone, Thamar had never been joined with him in
But the Sacraments of God miſ-received, never this Line : Even Judab marries a Canaanite ; it is
proſper in the end. Theſe Men are content to no marvel though his Seed proſper not: And yet
ſmart, ſo they may gain.
that good Children may not
be too much diſcou-
And now that every Man lies fore of his own raged with their unlawful Propagation, the F2-
Wound, Simeon and Levi ruſh in armed, and wound thers of the promiſed Seed are raiſed from an in-
all the Males to death : Curſed be their Wrath, for it ceſtuous Bed : Judah was very young, ſcarce from
was fierce; and their Rage, for it was cruel
. Indeed, under the Rod of his Father, yet takes no other
Filthineſs ſhould not have been wrought in Iſrael : Counſel for his Marriage, but from his own Eyes,
yet Murder ſhould not have been wrought by Is- which were like his Siſter Dinahs, roving and wan-
rael ; if they had been fit Judges (which were but ton: What better Iffue could be expected from
bloody Executioners) how far doth the Puniſh- fuch Beginnings ? Thoſe proud Jews that glory
ment exceed the Fault? To puniſh above the Of- ſo much of their Pedigree and Name from this
fence, is no leſs Injuſtice, than to offend: one of- Patriarch, may now chuſe whether they will
fendeth and all feel the Revenge : yea all (though have their Mother a Canaanite or an Harlot : Even
innocent) ſuffer that Revenge, which he that of- in theſe Things oft-times the Birth follows the
fended, deſerved not. Sechem ſinneth, but Dinah Belly. His eldeſt Son Er, is too wicked to live;
tempted him : She that was fo light, as to wander God ſtrikes him dead ere he can leave any Iflue,
abroad alone, only to gaze, I fear was not over not abiding any Siens to grow out of ſo bad a
difficult to yield: And if having wrought her Stock: notorious Sinners God reſerves to his own
Shame, he had driven her home with Diſgrace to Vengeance. He doth not inflict ſenſible Judg-
her Father's Tent, ſuch tyrannous Luft had juſtly ments upon all his Enemies, left the Wicked ſhould
called for Blood but now he craves, and offers, think there were no Puniſhment abiding for them
and would pay dear for bat leave to give Satiſ-elfewhere. He doth inflict ſuch Judgments upon
faction.
fome, left he ſhould ſeem careleſs of Evil. It
To execute Rigour upon a ſubmiſs Offender, is were as eaſie for him to ſtrike all dead, as one :
more mercileſs than juſt : Or, if the Puniſhment but he had rather all ſhould be warned by one,
had been both juſt and proportionable from ano and would have his Enemies find him merciful, as
ther, yet from them which had vowed Peace and well as his Children juſt : His Brother Onan fees
Affinity, it was thamefully unjuft. To diſappoint the Judgment, and yet follows his Sins. Every lit-
tle





L I B. III.
OF JUDAH and T HAMAR.
23
ز
tle thing diſcourages us from Good; nothing can in parting with ſuch Pledges. There is no Par
alter the Heart that is ſet upon Evil: Er was not fion, which doth not for the time bereave a Man
worthy of any Love ; but though he were a Mif- of himſelf : Thamar had learned not to truſt him
creant, yet he was a Brother. Seed ſhould have without a Pawn; he had promiſed; his Son to her
been raiſed to him; Onan juſtly loſes his Life with as a Daughter, and failed; now he promiſed a
his Seed, which he would rather ſpill, then lend to Kid to her, as an Harlot, and performeth it:
a wicked Brother. Some Duties we owe to huma- | Whether his Pledge conſtrained him, or the Power
nity, more to nearneſs of Blood. Ill deſerving of his Word, I inquire not : Many are faithful in
of others can be no Excuſe for our Injuſtice, for all Things ſave thoſe which are the greateſt, and
our Uncharitableneſs. That which Thamar re- deareft ; if his Credit had been as much indan-
quired, Moſes afterward, as from God, command gered in the former Promiſe he had kept it: now
ed; the ſucceſſion of Brothers into the barren hath Thamar requited him. She expected long the
Bed: Some Laws God ſpake to his Church, enjoying of his promiſed Son, and he performed
long ere he wrote them: while the Author is cer not : but here he performs the Promiſe of the
tainly known, the Voice and the Finger of God Kid, and ſhe ſtays not to expect it. Judah is
are worthy of equal Reſpect. Fudal hath loft forry that he cannot pay the Hire of his Luft
, and
two Sons, and now doth but promiſe the third, now feareth left he fhall be beaten with his own
whom he fins in not giving. It is the weakneſs Staff, left his Signet ſhall be uſed to confirm, and
of Nature, rather to hazard a Sin than a Danger; ſeal his Reproach, reſolving not to know them,
and to neglect our own Duty, for wrongful ſu- and wiſhing they were unknown of others. Shame
ſpicion of others: though he had loſt his Son in is the eaſieſt Wages of Sin, and the füreſt, which
giving him, yet he ſhould have given him : A ever begins firſt in our felves. Nature is not
faithful Man's Promiſe is his Debt, which no fear more forward to commit Sin, than willing to
of Damage can diſpenſe with.
hide it.
But whereupon was this flacknefs? Judah fea I hear as yet of no remorſe in Fudah, büt fear
red that ſome Unhappineſs in the Bed of Thamar of Shame. Three Months hath his Sin ſlept, and
was the cauſe of his Sons miſcarriage; whereas now when he is fecureſt, it awakes and baits him.
it was their Fault, that Thamar was both a Widow News is brought him thật Thamar begins to ſwell
and Childleſs. Thoſe that are but the Patients of with her Conception, and now he ſwells with
Evil, are many times burdened with ſuſpicions; Rage, and calls her forth to the Flame like a ti-
and therefore are ill thought of, becauſe they fare gorous Judge, without fo much as ſtaying for
ill : Aflictions would not be fo heavy, if they the time of her Deliverance, that his Cruelty in
did not lay us open unto uncharitable Conceits. this Juſtice, ſhould be no leſs ill, than the Unju-
Whát dífference God puts betwixt Sins of Wil- ftice of occaſioning it. If. Judah had not forgota
fulneſs and Infirmity? The Sons Pollution is ten his Sin, his Pity had been more than his Haa
puniſhed with preſent death, the Father's Inceſt is tred to this of his Daughters : How eaſie is it to
pardoned, and in a ſort profpereth.
deteft thoſe Sins in others, which we flatter in our
Now Thamar ſeeks by ſubtilty, that which ſhe felves ! Thamar doth not deny the Sin, nor refuſe
could not have bý a Ward of Juſtice : the neglect Puniſhment, but calls for that Partner in her Pu-
of due Retributions drives Men to indirect niſhment, which was her Partner in the Sin : the
Courſes ; neither know I whether they fin more | Staff, the Signet, the Handkerchief accuſe and
in righting themſelves wrongfully, or the other in convince Fudah, and now he bluſhes at his own
not righting them : She therefore takes upon her Sentence, much more at his Act, and cries out;
the Habit of an Harlot, that ſhe might perform She is more Righteous than 1. God will find
the Act : If ſhe had not wiſhed to feem an Whore, a time to bring his Children upon their knees,
She had not worn that Attire, nor choſen that and to wring from them penitent Confeſſions :
Place. Immodeſty of outward Faſhion or Geſture And rather than he will not have them foundly
bewrays evil Defires: the Heart that means well, alhamed, he will make them the Trumpets of their
will never wiſh to ſeem ill ; for commonly we own Reproach.
affect to fhew better than we are. Mäny Harlots Yet doth he not offer himſelf to the Flame with
will put on the ſemblances of Chaſtity, of Mo- her, but rather excuſes her by himſelf. This re-
deſty, never the contrary. It is no truſting thoſe; lenting in his own Cafe, ſhamed his former Zeal :
which do not wiſh to appear Good. Judah Even in the beſt Men Nature is partial to it ſelf:
eſteems her by her Habit : and now the fight of It is good fo to fentence others Frailties, that yet
an Harlot hath ftirr'd up in him a Thought of we remember our own, whether thoſe that have
Luft ; Satan finds well, that a fit Object is half a been, or may be: With what Shame, yea, with
Victory
what Horror muſt Judah needs look upon the
Who would not be aſhamed to ſee a Son of Ja- great Belly of Thamar, and on her two Sons, the
cob thus tranſported with filthy Affections? At the Monuments of his Filthineſs ?
firſt fight he is inflamed; neither yet did he fee How muft it needs wound his Soul, to hear
the Face of her, whom he lufted after : it was them call him both Father and Grand-Father ;
Motive enough to him that ſhe was a Woman; to call her Mother and Siſter? If this had not
neither could the preſence of his Neighbour, the coft him many a Sigh, he had no more eſcaped
Adullamite, compoſe thoſe wicked Thoughts, or his Father's Curſe, than Ruben did : I ſee the dif-
hinder his unchafte Acts.
ference not of Sins, but of Men : Remiſſion goes
That Sin muſt needs be impudent which can not by the meaſure of the Sin, but the quality of
abide a Witneſs: yea, ſo hath his Luft befotted the Sinner ; yea, rather the Mercy of the Forgi-
him, that he cannot diſcern the Voice of Thamar, ver : Bleſſed is the Man (not that fins not, bue)
that he cannot foreſee the danger of his Shame in to whom the Lord imputes not his Sia.
of
24
Contemplations.
LIB. III.
I
rate, grows more monſtrous and extreme, than a
Diſpoſition born to Cruelty.
Of JOSEPH.
All this while Joſeph wanted neither Words nór
Tears; but like a paſſionate Suppliant ( bowing
Marvel not that Joſeph had the double Portion his bare Knees to them whom he dreamed ſhould
of Jacob's Land, who had more than two Parts bow to him) intreats and perſuades by the dear
of his Sorrows: None of his Sons did ſo truly in- Name of their Brotherhood, by their Profeſſion
herit his Amictions; none of them was either fo of one common God, for their Father's ſake,
Miſerable, or fo Great: Suffering is the way to for their own Soul's fake, not to ſin againſt
Glory: I ſee in him not a clearer Type of Chriſt, his Blood. But Envy hath ſhut out Mercy;
than of every Chriſtian ; becauſe we are dear to and makes them not only forget themſelves
our Father, and complain of Sins, therefore are to be Brethren, but Men. What Stranger can
we hated of our carnal Brethren: If Foſeph had think of poor innocent Foſeph, crying naked in
not meddled with his Brother's Faults, yet he had that defolate and dry Pit (only faving that he
been envied for his Father's Affection; but now moiſtned it with Tears) and not be moved? Yec
Malice is met with Envy: There is nothing more his hard-hearted Brethren ſit them down careleſly,
thankleſs or dangerous than to ſtand in the way with the Noiſe of his Lamentation in their Ears,
of a reſolute Sinner. That which doth correct to eat Bread, not once thinking by their own
and oblige the Penitent, makes the wilful Mind Hunger, what it was for Joſeph to be familh'd
furious and revengeful.
to death.
All the Spight of his Brethren cannot make fo Whatſoever they thought, God never meant
Seph caſt off the Livery of his Father's Love : that Joſeph ſhould perish in that Pit; and there-
What need we care for the Cenſures of Men, if fore he ſends very Iſmaelites to ranſom him from
our Hearts can tell us that we are in Favour with his Brethren; the Seed of him that perſecuted his
God?
Brother Iſaacz ſhall now redeem Foſeph from his
But what meant young Foſeph to add unto his Brethrens Perſecution. When they came to fetch
own Envy, by reporting his Dreams? The con- him out of the Pit, he now hoped for a ſpee-
cealment of our Hopes or Abilities, hath not dy diſpatch ; that ſince they ſeemed not to have
more Modeſty than Safety : He that was envied ſo much Mercy, as to prolong his Life, they
for his Dearneſs, and hated for his Intelligence, would not continue ſo much Cruelty, as to pro-
was both envied and hated for his Dreams. Sure- long his death.
ly God meant to make the Relation of theſe And now, when he hath comforted himſelf with
Dreams, a Means to effect that which the Dreams hope of the Favour of dying, behold, Death ex-
imported. We Men work by likely Means; God changed for Bondage: How much is Servitude, to
by contraries. The main Quarrel was, Behold, an ingenuous Nature, worſe than Death? For,
this Dreamer cometh. Had it not been for his this, is common to all; that, to none but the mi-
Dreams, he had not been fold : if he had not ſerable : Judah meant this well, but God better :
been fold, he had not been exalted. So Fofeph's | Reuben faved him from the Sword, Fudah from
State had not deſerved Envy, if his Dreams had | famiſhing: God will ever raiſe up ſome ſecret Fa-
not cauſed him to be envied. Full little did yo-vourers to his own, amongſt thoſe that are moſt
Seph think, when he went to ſeek his Brethren, malicious. How well was this Favour beſtowed?
that this was the laſt time he ſhould ſee his Fa- If Foſeph had died for hunger in the Pit, both Fa-,
ther's Houſe : Full little did his Brethren think, cob and fudab, and all his Brethren had died for
when they ſold him naked to the Iſmaelites, to have hunger in Canaan. Little did the Iſmaelitiſh Mer-
once ſeen him in the Throne of Ægypt. God's chants know what a Treaſure they bought, car-
Decree runs on ; and while we either think not ried and fold; more precious than all their Balms
of it, or oppoſe it, is performed.
and Myrrhs. Little did they think that they had
In an honeſt and obedient Simplicity, Fofeph in their Hands the Lord of Ægypt, the Jewel of
comes to enquire of his Brethrens Health, and the World. Why ſhould we contemn any Man's
now may not return to carry News of his own Meanneſs, when we know not his Deſtiny ?
Miſery: whiles he thinks of their Welfare, they One Sin is commonly uſed for the Veil of ano-
are plotting his Deſtruction; Come, let us flay, bim. ther: Foſeph's Coat is ſent home dipped in Blood,
Who would have expected this Cruelty in them, that whiles they ſhould hide their own Cruelty,
which ſhould be the Fathers of God's Church? they might afflict their Father, no leſs than their
It was thought a Favour, that Reuben's Entreaty Brother. They have deviſed this real Lye, to
obtained for him, that he might be caſt into the puniſh their old Father, for his Love, with fo grie-
Pit alive, to die there. He look'd for Brethren, vous a Monument of his Sorrow.
and behold, Murtherers; every Man's Tongue, He that is mourned for in Canaan, as dead, pro-
every Man's Fift was bent againſt him: Each one ſpers in Ægypt under Potiphar ; and of a Slave, is
ftrives who ſhall lay the firſt Hand upon that made Ruler : Thus God' meant to prepare him
changeable Coat which was dyed with their Fa- for a greater Charge ; he muſt firſt rule Potiphar's
ther's Love and their Envy: And now they have Houſe, then Pharaoh's Kingdom : his own Service
Atripp'd him naked, and haling him by both Arms, is his leaſt good, for his very Preſence procures a
as it were, caſt him alive into his Grave. So in common Bleſſing: A whole Family ſhall fare the
pretence of forbearance, they reſolve to torment better for one Joſeph. Vertue is not look'd upon
him with a lingring death : the ſavageft Robbers alike with all Eyes: his Fellows praiſe him, his
could not have been more mercileſs : for now Mafter truſts him, his Miſtreſs affects him too
beſides ( what in them lies) they kill their Fa- much. All the Spight of his Brethren was not fo
ther in their Brother. Nature, if it once degene- great a Croſs to him, as the inordinate Affection
of





L I B. III.
25
Of JOSE P H.
of his Miſtreſs. Temptations on the Right-hand, but forgets him in the Court. How eaſily doch
are now more perillous, and hard to reſiſt, by how our own Proſperity make us either forget the Dea
much they are more plauſible and glorious ; but ſervings, or Miſeries of others ! But as God can-
the Heart that is bent upon God knows how to not neglect his own, ſo leaſt of all in their Sor-
walk ſteddily, and indifferently betwixt the plea- rows. After two Years more of Joſeph's Patience,
fures of Sin, and fears of Evil. He ſaw this Plea- that God which cauſed him to be lifted out of
fure would advance him : He knew what it was the former Pit to be fold, now calls him out of
to be a Minion of one of the greateſt Ladies in the Dungeon to Honour. He now puts à Dream
Ægypt : yet reſolves to contemn; a good Heart into the Head of Pharaoh. He puts the remem-
will rather lie in the Duft, than riſe by Wicked- brance of Foſeph's Skill into the Head of the Cup-
nefs. How ſhall I do this, and ſin againſt God? bearer; who to pleaſure Pharaoh, not to require
He knew that all the Honours of Ægypt could Foſeph, commends the Priſoner, for an Interpre-
not buy off the Guilt of one Sin, and therefore ter : He puts an Interpretation in the Mouth of
abhors not only her Bed, but her Company : He Foſeph : he puts this Choice into the Heart of
that will be ſafe from the acts of Evil, muſt wiſely Pharaoh, of a miſerable Priſoner, to make him the
avoid the Occaſions. As Sin ends ever in Shame, Ruler of Ægypt. Behold, one Hour hath changed
when it is committed, ſo it makes us paft Shame, his Fetters into a Chain of Gold, his Rags into fine
that we may commit it; the impudent Strumpet Linnen, his Stocks into a Chariot, his Gaol into
dare not only folicite, but importune, and in a a Palace, Potiphar's Captive into his Maſter's Lord,
fort force the Modeſty of her good Servant; ſhe the Noiſe of his Chains into Abrech. He whore
lays hold on his Garment; her Hand ſeconds her Chaſtity refuſed the wanton Allurements of the
Tongue.
Wife of Potiphar, had now given him to his Wife
Good Foſeph found it now time to flee, when the Daughter of Potipherah. Humility goes before
ſuch an Enemy purſued him : How much had he Honour; Serving and Suffering are the beſt Tu-
rather leave his Cloak, than his Vertue! And to tors to Government. How well are God's Chil-
ſuffer his Miſtreſs to ſpoil him of his Livery, ra dren paid for their Patience ! How happy are the
ther than he ſhould blemiſh her Honour, or his Iſſues of the Faithful ! Never any Man repented
Maſters in her, or God in either of them.
him of the Advancement of a good Man.
This ſecond time is Foſeph ftripp'd of his Gar Pharaoh hath not more preferred Foſeph, than
ment; before in the Violence of Envy, now of Foſeph hath enriched Pharaoh; if Foſeph had nod
Luſts before of Neceſſity, now of Choice : be ruled, Ægypt and all the bordering Nations had
fore, to deceive his Father, now his Maſter : for periſhed. The Providence of fo faithful an Of-
behold, the Pledge of his Fidelity, which he left, ficer, hath both given the Ægyptians their Lives;
in thoſe wicked Hånds, is made an Evidence a- and the Money, Cattel , Lands, Bodies of the
gainſt hiin, of that which he refuſed to do; there- Ægyptians to Pharaoh. Both have reaſon to be
fore did he leave his Cloak becauſe he would not well pleaſed. The Subjects owe to him their
do that, of which he is accuſed and condemned, Lives; the King his Subjects, and his Doininions:
becauſe he left it : Whát ſafety is there againſt the Bounty of God made Foſeph able to give more
great Adverſaries, when, even Arguments of In- than he received. It is like the ſeven Years of
nocence are uſed to convince of Evil ? Luſt Plenty were not confined to Agypt ; other Coun
yielded unto, is a pleaſant Madneſs, but is a deſpe- tries adjoining were no leſs fruitful; yet in the
rate Madneſs when it is oppoſed : No Hatred ſeven Years of Famine, Ægypt had Corn when
burns fo furiouſly, as that which ariſes from the they wanted.
quenched Coals of Love.
See the difference betwixt a wiſe prudent Fru-
Malice is witty to deviſe Accuſations of others gality, and a vain ignorant expence of the Bene-
out of their Vertue, and our own Guiltineſs: 70- fits of God: The ſparing Hand is both full and
ſeph either pleads not, or is not heard.
beneficial; whereas the lavish is not only empty,
Doubtleſs he denied the Fact, but he dare not but injurious.
accuſe the Offender : There is not only the praiſe Good Facob is pinched with the common Fa-
of Patience, but oft-times of Wiſdom, even in un- mine. No Piety can exempt us from the Evils of
juſt Sufferings : He knew that God would find a Neighbourhood. No Man can tell by outward
time to clear his Innocence, and to regard his Event, which is the Patriarch, and which the ca-
chafte Faithfulneſs.
naanite.
No Priſon would ſerve him, but Pharaoh's. Fo Neither doth his Profeffion lead him to the hope
Seph had lain obſcure, and not been known to of a miraculous Preſervation. It is a vain tem-
Pharaoh, if he had not been caſt into Pharaoh's Dun- pting of God, to caſt our felves upon an imme-
geon: the Afflictions of God's Children turn ever diate Proviſion, with neglect of common Means:
to their Advantages. No ſooner is Foſeph a Pri- His ten Sons muſt now leave their Flocks, and go
foner, than a Guardian of the Priſoners. Truſt down into Ægypt, to be their Father's Purveyors.
and Honour accompany him wherefoever he is. And now they go to buy of him whom they had
In his Father's Houſe, in Potiphars, in the Gaol, fold ; and bow their Knees to him for his Relief,
in the Court : ftill he hath both Favour and which had bowed to them before for his own
Rule.
Life. His Age, his Habit, the Place, the Lan“
So long as God is with him, he cannot but guage, kept Foſeph from their knowledge ; nei-
ſhine in ſpight of Men: The Walls of that Dun- / ther had they called off their minds from their
geon cannot hide his Vertues, the Iron cannot | Folds, to enquire of Matters of Foreign State, or
hold them. Pharaoh's Officers are ſent to witneſs to hear that an Hebrew was advanced to the higheſt
his Graces, which he may not come forth to Honour of Agypt. But he cannot but know
Shew: the Cup-bearer admires him in the Gaol, them, whom he left at their full growth, whoſe
E
Tongue



26
LIB. III.
Contemplations.

Tongue and Habit and Number were all one ; Old Jacob that was not uſed to fimple and ab-
whole Faces had left ſo deep an Impreſſion in his folute Contentments, receives the Bleſling of fea-
Mind, at their unkind Parting : It is Wiſdom ſonable Proviſion, together with the Affiction of
fometime to conceal our Knowledge, that we may that heavy Meſſage, the loſs of one Son, and the
not prejudice Truth.
Danger of another; and knows not whether it
He that was hated of his Brethren, for being his be better for him to dye with Hunger or with
Father's Spye, now accuſes his Brethren for com- Grief, for the Departure of that Son of his Right
mon Spyes of the Weakneſs of Egypt, he could not Hand: He drives off all till the laſt ; Protraction
without their Suſpicion have come to a perfect In is a kind of eaſe in Evils that muſt come.
telligence of his Father's Eſtate, and theirs, if he At length (as no Plea is ſo importunate, as that
had not objected to them that which was not. We of Famine ) Benjamin muſt go; one Evil muſt be
are always bound to go the neareſt way to Truth. hazarded for the Redreſs of another : What would
It is more ſafe in Cafes of Inquiſition, to fetch får it avail him, to ſee whom he loved, Miſerable
about; that he might feein enough an Ægyptian, How Injurious were that Affection to keep his Son
he ſwears Heatheniſhly : How little could they ſo long in his Eye, till they ſhould ſee each other
ſuſpect this Oath could proceed from the Son of die for Hunger
him, which ſwore by the fear of his Father Ifaac ? The Ten Brothers teturn into Agypt loaded
How oft have finiſter Reſpects drawn weak Good with double Money in their Sacks, and a Preſent
neſs to diſguiſe it ſelf even with Sins ?
in their Hands; the Danger of miſtaking is requi-
It was no ſmall Joy to Jofeph, to ſee this late ted, by honeſt Minds, with more than Reſtitution.
Accompliſhment of his ancient Dream; to ſee the It is not enough to find our own Hearts clear in
Suppliants (I know not whether more Brethren, fufpicious A&tions, except we ſatisfie others : Now
or Enemies) groveling before him in an unknown hath Joſeph what he would, the Sight and Pre--
Submiſſion: And now it doth him good to ſee fence of his Benjamin, whom he therefore berrews
Mercileſs to them, whom he found wilfully Cruel; of his father for a time, that he might return him
to hide his Love from them which had ſhewed with a greater intereſt of Joy: And now he feaſts
their Hate to him; and to think how much he them whom he formerly threatned, and turns
favouréth them, and how little they knew it: their Fear into Wonder : All unequal Love is niet
And as ſporting himfelf in their ſeeming Miſery, partial; all the Brethren are entertained bounti-
he pleaſantly imitates all thoſe Actions recipro- fully, but Benjamin hath a five-fold Portion: By
cally unto them, which they in deſpight and ear- how much his Welcome was greater, by fo much
neft had done formerly to him ; he ſpeaks roughly, his pretended Theft ſeemed more heinous ; for
rejects their Perſwalions, puts them in Hold, and good Turns aggravate Unkindneſſes, and our
one of them in Bonds. The Mind muſt not al- Offences are encreaſed with cur Obligations :
ways be judged by the outward face of the Acti- How eaſie is it to find Advantages where there is a
ons. God's Countenance is oft-times as ſevere, Purpoſe to Accuſe ? Benjamin's Sack makes him
and his Hand as heavy to their whom he belt guilty of that whereof his Heart was free : Crimes
loveth. Many a one, under the Habit of an ſeem ſtrange to the Innocent ; well might they
Ægyptian, hath the Heart of an Iſraelite. No Song abjure this Fact, with the offer of Bondage and
could be ſo delightful to him, as to hear them in a Death: For they which carefully brought again
late Remorſe condemn themſelves before him, of that which they might have taken, would never
their old Cruelty towards him, who was now take that which was not given them. But thus
their unknown Witneſs and Judge.
Foſeph would yet dally with his Brethren, and
Nothing doth ſo powerfully call Home the Con- make Benjamin a Thief, that he might make him
fcience, as Ami&tion, neither need there any a Servant, and fright his Brethren with the Peril
other Art of Memory for Sin, beſides Miſery. of that their Charge, that he might double their
They had heard Joſeph's Deprecation of their Evil Joy, and Amazedneſs, in giving them two Brc-
with Tears, and had not pittied him; yet Foseph thers at once : Our Happineſs is greater and ſweet-
doth but hear their mention of this Evil which er, when we have well feared and ſmarted with
they had done againſt him, and pitties them with Evils.
Tears; he weeps for Joy to ſee their Repentance, But now when Fudah ſeriouſly reported the
and to compare his Safety and Happineſs with the Danger of his old Father, and the Sadneſs of his
Cruelty which they intended, and did, and laſt Complaint, Compaſſion and Joy will be con-
thought they had done.
cealed no longer, but break forth violently at his
Yet he can abide to ſee his Brother his Priſoner; Voice and Eyes. Many Paffionis do not well abide
whom no Bonds could bind ſo ſtrong, as his Af- Witneſſes, becauſe they are guilty to their own
fection bound him to his Captive: Simeon is left in Weakneſs.fofeph ſends forth his Servants, that
pawn, in Fetters; the reſt return, with their he might freely weep. He knew he could not ſay,
Corn, with their Money, paying nothing for their I am Joſeph, without an unbeſeeming Vehemence.
Proviſion but their Labour ; that they might be Never any Word founded fo Itrangely 26 this,
as much troubled with the Benificence of that in the Ears of the Patriarchs. Wonder, Doubt, Re-
ſtrange Agyptian Lord, as before with his imperi-verence, Joy, Fear, Hope, Guiltineſs, ſtruck them
ous Sufpition. Their Wealth was now more irk- at once. It was time for Foſeph to ſay Fear not : No
ſome to them, than their need : And they fear, marvel if they ſtood with Paleneſs and Silence be-
God means to puniſh them more in this Superfluity fore him ; looking on him, and on each other s
of Money than in the Want of Victuals ( What is The more they conſidered, they wondred more ;
this that God hath done to us ? ) It is a wiſe Courſe and the mere they believed, the more they feared:
to be jealous of our Gain; and more to fear, than For thoſe Words (I am Joſeph) ſeemed to found
defire Abundance.
thus much to their guilty Thoughts; You are
Mur-

L I B. III.
Of JOSEPH
27

ز
Murtherers, and I am a Prince in ſpight of you: My The height of all earthly Contentment appeared
Power and this Place, give me all Opportunities in the meeting of theſe two ; whom their mutual
of Revenge ; my Glory is your Shame, my Life Loſs had more endeared to each other : The Inter
your Danger, your Sin lives together with me. miſſion of Comforts hath this Advantage, that it
But now the Tears and gracious Words of Foſeph ſweetens our Delight more in the return, than was
have foon aſſured them of Pardon and Love, and abated in the forbearance. God doth oft-times
have bidden them turn their Eyes from their Sin hide away our Foſeph for a time, that we may be
againſt their Brother, to their Happineſs in him, more joyous and thankful in his Recovery: This
and have changed their Doubts into Hopes and was the fincereft pleaſure that ever Facob had,
Joys, cauſing them to look upon him without which therefore God reſerved for his Age.
Fear, though not without Shame. His loving Em And if the meeting of earthly Friends be ſo un-
bracements clear their Hearts of all Jealouſies, and ſpeakably Comfortable ; how happy ſhall we be
haiten to put new Thoughts into them of Favour in the light of the Glorious Face of God our heá-
and of Greatneſs: So that now forgetting what venly Father! Of that our Bleſſed Redeemer whom
Evil they did to their Brother, they are thinking we fold to Death by cur Sins! And which now
of what good their Brother may do to them. Acti- after that Noble Triumph hath all Power given
ons ſalved up with a free Forgiveneſs are as not him in Heaven and Earth.
done : And as a Bone once broken, is ſtronger Thus did Jacob rejoyce when he was to go out
after well ſetting, ſo is Love after Reconcilement of the Land of Promiſe, to a Foreign Nation, for
But as Wounds once healed, leave a Scar behind Foſeph's fake ; being glad that he thould loſe his
them; fo remitted Injuries leave commonly in the Country, for his Son. What ſhall our Joy be, who
Actors a guilty Remembrance; which hindred muſt go out of this Foreign Land of our Pilgrimage,
theſe Brethren from that freedom of Joy, which to the Home of our Glorious Inheritance, to dwell
elſe they had conceived: This was their Fault, not with none but our own; in that better and more
Jofeph's; who ſtrives to give them all ſecurity of lightſome Gifhen, free from all the Incumbrances
his Love; and will be as bountiful as they were of this Agypt, and full of all the Riches and De-
cruel. They ſend him naked to Strangers, he fends lights of God? The guilty Conſcience can never
them in new and rich Liveries to their Father ; think it ſelf ſafe : So many Years Experience of
they took a ſmall Sum of Money for him, he gives Foſeph's Love could not fecure his Brethren of Re-
them great Treaſures; they ſent his torn Coat to miſſion: Thoſe that know they have deſerved Ill,
his Father; he ſends variety of coſtly Rayments are wont to miſinterpret Favours, and think they
to his Father, by them. They ſold him to be the cannot be beloved: All that while his Goodneſs
load of Camels; he ſends them home with Chari- ſeemed but concealed and ſleeping Malice ; which
It muſt be a great Favour that can appeaſe they feared in their Father's laſt ileep would awake,
the Conſcience of a great Injury. Now they re and bewray it ſelf in Revenge: Still therefore they
turn Home rich and joyful, making themſelves plead the Name of their Father, though dead, not
happy to think how glad they ſhould make their daring to uſe their own : Good meanings cannot
Father with this News.
be more wronged than with Suſpicion : It grieves
That good old Man would never have hoped Joſeph to ſee their Fear, and to find they had not
that Agypt could have afforded ſuch Proviſion as forgotten their own Sin, and to hear them ſo paſſi-
this: Joleph is yet alive: This was not Food, but onately crave that which they had.
Life to him. The return of Benjamin was comfor (Forgive the Treſpaſs of the Servants of thy Father's
table : But that his dead Son was yet alive after God:) What a Conjuration of Pardon was this?
ſo many Years Lamentation, was Tidings too hap- What Wound could be either ſo deep, or fo feſtred,
py to be believed, and was enough to endanger as this Plafter could not cure? They ſay not, the
that Life with exceſs of Joy, which the Know- Sons of thy Father, for they knew 7 acob was dead,
ledge thereof doubled. Over-excellent Objects and they had degenerated; but the Servants of thy
are dangerous in their ſudden Apprehenſions. One Father's God: How much ſtrenger are the Bonds
Grain of that Joy would have ſafely cheared him, of Religion than of Nature ? If Joſeph had been
whereof a full Meaſure over-lays his Heart with rancorous, this Deprecation had charmed him ;
too much Sweetneſs. There is no earthly Pleaſure but now it refolves him into Tears: They are not
whereof we may not ſurfeit : Of the Spiritual we fo-ready to acknowledge their old Offence, as he
can never have enough.
to proteſt his Love; and if he chide them for any
Yet his Eyes revive his Mind, which his Ears Thing, it is for that they thought they needed to
had thus aſtoniſhed. When he ſaw the Chariots of intreat; fince they might know, it could not ſtand
his Son, he believed Foſeph's Life, and refreſhed his with the fellow-fervant of their Father's God to
own. He had too much before, ſo that he could harbour maliciouſnefs, to purpoſe Revenge. Am
not enjoy it: Now he faith, I have enough, Joſeph not I under God? And fully to ſecure them; he
my Son is yet alive.
turns their Eyes from themſelves to the Decree of
They told him of his Honour, he ſpeaks of his God, from the Action to the Event; as one that
Life : Life is better than Honour. To have heard would have them think there was no cauſe to re-
that Foſeph lived a Servant, would have joyed him pent of that which proved ſo ſucceſsful,
more, than to hear that he dyed honourably. The Even late Confeflion finds Forgiveneſs; Fofepb
greater Bleſſing obſcures the leſs. He is not wor had long ago ſeen their Sorrow, never but now
thy of Honour, that is not thankful for Life. heard he their humble Acknowledgement; Mercy
Yet Foſeph's Life did not content Facob without ſtays not for outward Solemnities. How much
his Preſence : (I will go down and free him i'er I dye :) more ſhall that Infinite Goodneſs pardon our Sins,
The Sight of the Eye is better than to walk in De- when he finds the Truth of our Repentance ?
fires: Good Things pleaſure us not in their being,
but in our enjoying
Con-
ots.
E 2
28
Contemplations
.
symova
The Fourth BOOK. Od tada blogurilovs
pool oynars les
CONTAINING
The Affliction of ISRAEL :
Or,
The Egyptian Bondage.
The Birth and Breeding of Moses.
Moses called.
|The Plagues of Ægypt.
E
The Affliction of ISRAEL.
there be War, they join with our Enemies; therefore
fhould he have made much of the Iſraelites, that
they might be his; his Favour might have made
GYPT was long an Harbour to the Iſrae- them firm; Why might they not as well draw
lites ; now it proves a Gaol : the Pofte- their Swords for him ?
rity of Facob finds too late, what it was Weak and baſe Minds ever incline to the worſe;
for their Forefathers to ſell Joſeph, a Slave
Slave and ſeek Safety, rather in an impoſſibility of Hurt,
into Ægypt. Thoſe whom the Ægyptians honou- than in the likelihood of juſt Advantage. Favours
red before as Lords, now they contemn as Drudges: had been more binding than Cruelties: yet the
One Pharaoh advances, whom another labours to fooliſh Ægyptian had rather have impotent Ser-
depreſs : Not feldom the ſame Man changes Co- vants, than able Friends. For their Welfare alone,
pies: but if Favours out-live one Age, they prove Pharaoh owes Iſrael a Miſchief; and how will he
decrepit and heartlefs : It is a rare thing to find pay it?
Poſterity Heirs of their Father's Love : How ( Come let us work wiſely; ) Lewd Men call wic-
ſhould Mens Favour be but like themſelves, varia- ked Policies Wiſdom, and their Succeſs Happineſs:
ble and inconſtant? There is no certainty but in Herein Satan is wiſer than they; who both lays
the Favour of God, in whom can be no change; the Plot, and makes them ſuch Fools, as to miſtake
whoſe Love is intailed upon a thouſand Gene- Villany and Madneſs, for the beſt Vertue.
rations.
Injuſtice is upheld by Violence, whereas juſt
Yer if the Iſraelites had been treacherous to Pha- Governments are maintained by Love: Task-
raoh, if diſobedient, this great change of Counter Maſters muſt be ſet over Iſrael; they ſhould not be
nance had been juſt; now the only Offence of the true Seed of Iſrael, if they were not ſtill fet to
Iſrael, is, that he proſpereth; that which should wreſtle with God in Aflictions: Heavy Burdens
be the Motive of their Gratulation, and Friend muſt be laid upon them: Iſrael is never but loaded;
fhip, is the cauſe of their Malice. There is no the Deſtiny of one of Facob's Sons is common to
more hateful fight to a wicked Man, than the Pro- all; to lie down betwixt their Burdens. If they
ſperity of the Conſcionable ; none but the Spirit had ſeemed to breathe themi in Gohen ſometimes,
of that true Harbinger of Chriſt, can teach us to yer even there it was no ſmall Miſery to be For
ſay with contentment, He muſt increaſe, but I muſt reigners and to live among Idolaters; but now the
decreaſe.
name of a Slave is added to the name of a Stran-
And what if Iſrael be mighty and rich ? If there ger. Iſrael had gathered ſome Ruſt in Idolatrous
be War, they may join with our Enemies and get them Agypt, and now he muſt be ſcowred: they had
out of the Land. ) Behold, they are afraid to part born the Burden of God's Anger, if they had not
with thoſe whom they are grieved to entertain : born the Burdens of the Ægyptians.
either ftaying, or going is Offence enough, to As God afflicted them with another Mind than
thoſe that ſeek Quarrels; there were no Wars, and the Agyptians; (God to exerciſe them, the Ag-
yet they ſay, If there be Wars. The Iſraelites had ptians to ſuppreſs them;) ſo cauſes he the Event
never given cauſe of fear to revolt, and yet they to differ. Who would not have thought with theſe
ſay, Lelt they join to our Enemies, to thoſe Ene- Ægyptians, that ſo extreme Miſery ſhould not
mies which we may have; ſo they make their cer- have made the Iſraelites unfit both for Generation
rain Friends llaves, for fear of uncertain Enemies. and Reſiſtance: Moderate Exerciſe ftrengthens,
Wickedneſs is ever cowardly, and full of unjuſt extreme deſtroys Nature : That God which many
ſuſpicions; it makes a Man fear, where no fear is ; times works by contrary Means, cauſed them to
tee, when none purſues him. What difference grow with Depreſſion, with Perfecution to mul-
there is betwixt David and Pharach ! The Faith of tiply : How can God's Church but fare well,
the one ſays, I will not be afraid for ten thouſand that ſince the very Malice of their Enemies benefits
Seuld beſet me; the Fear of the other ſays, Left if them? Oh, the Sovereign Geodneſs of our God,
thac

LIB. IV.
The Affliction of ISRAEL..
29
that turns all our Poiſons into Cordials ! God's | belongs to the Lye of the Midwives and remunera-
Vine bears the better with bleeding.
tion to their Goodneſs, Proſperity to their fear
And now the Ægyptians could be angry with of God.
their own Maliciouſneſs, that this was the occa But that which the Midwives will noi, the Mul-
fion of multiplying them whom they hated, and titude ſhall do; it were ſtrange, if wicked Rulers
feared ; to ſee that this Service gained more to ſhould not find ſome or other Inſtruments of Vio
the Workmen, than to their Maſters ; the ſtronger lence : all the People muſt drown whom the Wo-
therefore the Iſraelites grew, the more impotent men ſaved. Cruelty hath but ſmoaked before,
grew the Malice of their Perſecutors. And ſince
now it flames up, ſecret practiſing hath made it
their own Labour ſtrengthens them, now Tyran- Shameleſs, that now it dare proclaim Tyranny. It
ny will try what can be done by the Violence of is a miſerable ſtate, where every Man is made an
others: ſince the preſent Strength cannot be ſub- Executioner: there can be no greater Argument
dued, the hopes of Succeſſion muſt be prevented : of an ill Cauſe, than a bloody Perfecution, where-
Women muſt be ſuborned to be Murderers; and as Truth upholds her ſelf by Mildneſs, and is pro-
thoſe whoſe Office is to help the Birth, muft de moted by Patience. This is their Act, what was
ſtroy it.
their Iſſue? The People muſt drown their Males,
There was leſs ſuſpicion of Cruelty in that Sex, themſelves are drowned: they died by the ſame
and more opportunity of doing Miſchief
. The Means, by which they cauſed the poor Iſraelitifli
Male Children muſt be born, and die at once; Infants to die ; thar Law of Retaliation which
what can be more innocent, than the Child that God will not allow to us, becauſe we are fellow
hath not lived ſo much as to cry, or to ſee Light Creatures, he juſtly practiſeth in us. God would
It is Fault enough to be the Son of an Iſraelite : have us read our Sins in our Judgments, that we
the Daughters may live for Bondage, for Luft; a might both repent of our Sins, and give glory to
Condition ſo much (at the leaſt) worſe than his Juſtice.
Death, as their Sex was weaker. O marvellous Pharaoh raged before, much more now, that he
Cruelty, that a Man ſhould kill a Man, for his received a Meſſage of Diſmiſſion; the Monitions
Sex's ſåke! Whoſoever hath looſed the Reigns un of God make ill Men worſe; the Waves do not
to Cruelty, is eaſily carried into incredible Ex- beat, nor roar any where ſo much, as at the Bank
tremities.
which reſtrains them. Corruption when it is
From Burdens they proceed to Bondage, and checked, grows mad with Rage; as the Vapour
from Bondage to Blood : from an unjult Vexation in a Cloud would not make that fearful report,
of their Body, to an inhuman Deſtruction of the if it met not with oppoſition. A good Heart
Fruit of their Body. As the Sins of the concupi- yields at the ſtilleſt Voice of God: But the moſt
ſcible Part, from ilight Motions, grow on to foul gracious Motions of God harden the Wicked. Ma-
Executions, fo do thoſe of the iraſcible; there is ny would not be ſo deſperately fetled in their
no Sin, whoſe Harbour is more unſafe, than of Sins, if the Word had not controlled them. How
that of Malice : But oft-times the Power of Ti- mild a Meſſage was this to Pharaok, and yet how
rants anſwers not their Will : Evil Commanders galling ? We pray thee let us go. God commands
cannot always meet with equally miſchievous him that
which he feared. He took
pleaſure in the
Agents.
preſent ſervitude of Iſrael : God calls for a Releaſe.
The fear of God teaches the Midwives to dif- If the Suit had been for mitigation of Labour, for
obey an unjuſt Command; they well knew, how | preſervation of their Children, it might have car-
no excuſe it is for Evil, I was bidden. God ſaid ried ſome Hope, and have found ſome Favour :
to their Hearts, Thou ſhalt not kill : this Voice was but now God requires that which he knows will
louder than Pharaoh's. I commend their Obedi as much diſcontent Pharaoh, as Pharaoh's Cruelty
ence in diſobeying ; I dare not commend their could diſcontent the Iſraelites ; Let us go. How
Excuſe; there was as much Weakneſs in their An- contrary are God's Precepts to natural Minds ?
fwer, as Strength in their Practice : as they feared And indeed, as they love to croſs him in their
God in not killing, ſo they feared Pharaoh in dif- Practice, ſo he loves to croſs them in their Com-
fembling; oft-times thoſe that make conſcience mands before, and his Puniſhments afterwards :
of greater Sins, are overtaken with leſs. It is it is a dangerous ſign of an ill Heart to feel
well and rare, if we can come forth of a danger- God's Yoak heavy.
ous Action without any Soil ; and if we have Mofes talks of Sacrifice, Pharaoh talks of Work.
eſcaped the Storm, that ſome after-drops wet us Any thing ſeems due Work to a carnal Mind ſa-
ving God's Service: nothing ſuperfluous, but Re-
Who would not have expected that the Mid- ligious Duties. Chriſt tells us, there is but one
wives ſhould be murdered, for not murthering? Thing neceffary : Nature tells us there is nothing
Pharath could not be ſo ſimple to think theſe Wo- but that neediefs : Moſes ſpeaks of Devotion, Phe-
inen truſty ; yer his Indignation had no Power to raob of Idleneſs. It hach been an old Uſe, as to
reach to their Puniſhment. God proſpered the caſt fair Colours upon our own vicious Actions,
Midwives, who can harm them? Even the not ſo to caſt evil Aſperſions upon the good Actions
doing of Evil is rewarded with Good. And why of others. The ſame Devil that ſpoke in Pharaoh,
did they proſper? Becauſe they feared God; not ſpeaks ſtill in our Scoffers, and calls Religion, Hy-
for their Dillimulation, but their Piety. So did pocriſie ; conſcionable Care, Singularity. Every
God regard their Mercy, that he regarded not Vice hath a Title, and every Vertue a Diſgrace.
their Infirmity. How fondly do Men lay the Yet while poſſible Tasks were impoſed, there
Thank upon the Sin, which is due to the Vertue: was ſome Comfort : Their Diligence might fave
true Wiſdom teaches to diſtinguiſh God's Actions, their Backs from ſtripes. The Conceit of a Bene-
and to aſcribe them to the right Cauſes ; Pardon fit to the Commander, and Hope of Impunity to


not.



thie
30
11 Contemplations.
LIB. IV.
MOS E s.
I
the Labourer, might give a good Pretence to guide the Exécutioners to his Cradle. And now
great Difficulties: but to require Tasks not feifi- The fees her Treaſure can be no longer hid, fhé
ble, is Tyrannical, and doth only pick a Quarrel ſhips him in a Bark of Bulruſhes, and commits him
to punish; they could neither make Straw, nor to the Mercy of the Waves, and ( which was
find it, yet they muſt have it. Do what may be, more mercileſs) to the Danger of an Agyptian
is tolerable; but do what cannot be, is cruel. Thoſe Paſſenger, yer doth ſhe not leave him without a
which are above others in Place, muſt meaſure Guardian.
their Commands, not by their own Wills, but by No Tyranny can forbid her to love him, whom
the ſtrength of their Inferiors. To require more ſhe is forbidden to keep; her Daughters Eyes
of a Beaſt than he can do, is inhuman. The Task muſt ſupply the place of her Arms. And if the
is not done ; the Task-Maſters are beaten: the weak Affection of a Mother, were thus effectually
Puniſhment lies where the Charge is; they muſt careful, what ſhall we think of him, whoſe Love,
exact it of the People, Pharaoh of them. It is the whoſe Compaſſion is (as himſelf) Infinite ? His
Miſery of thoſe which are truſted with Authority, Eye, his Hand, cannot but be with us, even when
that their Inferiors Faults are beaten upon their we forſake our ſelves : Moſes had never a ſtronger
Backs. This was not the Fault to require it of the Protection about him, no not when all his Ifrae-
Task-Mafters, but to require it by the Task-Ma- lites were pitched about his Tent in the Wilder-
ſters, of the People. Publick Perſons do either neſs, than now when he lay ſprawling alone upon
Good or Ill with a thouſand Hands, and with no the Waves : no Water, no Agyptian can hurt him.
fewer ſhall receive it.
Neither Friend nor Mother dare own him, and
now God challenges his Cuſtody. When we ſeem
moſt neglected and forlorn in our felves, then is
God moſt preſent, moſt vigilant.
Of the Birth and Breeding of His Providence brings Pharaoh's Daughter thi-
ther to waſh her felf. Thoſe Times look'd for no
great ſtate : A Princeſs comes to bathe her ſelf
in the open stream: the meant only to waſh her
T is a wonder that Amram the Father of Mo- felf; God fetches her thither, to deliver the Deli-
fes, would think of the Marriage-Bed in ſo verer of his people. His Deſigns go beyond ours.
troubleſome a Time, when he knew he ſhould be- We know not (when we ſet our Foot over our
get Children either to lavery or ſlaughter: yet Threſhold) what he hath to do with us. This
even now in the heat of this Bondage he marries Event ſeemed caſual to this Princeſs, but prede-
Fochebed : the drowning of his Sons was not ſo termined and provided by God, before she was :
great an Evil, as his own Burning ; the Thraldom How wiſely and ſweetly God brings to paſs his
of his Daughters not ſo great an Évil, as the ſub- own Purpoſes, in our Ignorance and Regardleſ-
jection unto finful Deſires. He therefore uſes neſs! She ſaw the Ark, opens it, finds the Child
God's Remedy for his Sin; and referrs the ſequel weeping ; his Beauty and his Tears had God pro-
of his Danger to God. How neceffary is this imi- vided for the ſtrong Perfuafions of Mercy This
tation for thoſe which have not the Power of con- young and lively Oratory prevailed. Her Heart
taining ! Perhaps he would have thought it better is ſtruck with Compaſſion, and yet her Tongue
to live Childleſs: but Amram and Fochebed durſt could ſay, It is an Hebrew Child.
not incurr the Danger of a Sin, to avoid the Dan . See here the merciful Daughter of a cruel Fa-
ger of a Miſchief. No doubt, when fochebed, the
ther: It is an uncharitable and injurious Ground,
Mother of Moſes, ſaw a Man-Child born of her, to judge of the Child's Diſpoſition by the Parents.
and him beautiful and comely, ſhe fell into ex How well doth Pitty beſeem great Perſonages!
treme Paſſion, to think that the Executioner's Hand and moſt in Extremities It had been death to
ſhould ſucceed the Midwives. All the time of her another to reſcue the Child of an Hebrew; in her
Conception, the could not but fear a Son; now it was ſafe and noble. It is a happy thing, when
ſhe ſees him, and thinks of his Birth and Death at great Ones improve their Places to ſo much more
once, her ſecond Throes are more grievous than Charity, as their Liberty is more.
her firſt. The Pains of Travail in others are ſome Moſes his Siſter finding the Princeſs compaflio-
what mitigated with Hope, and countervailed with nate, offers to procure a Narſe, and fetches the
Joy, that a Man-Child is born; in her they are
Mother : And who can be fo fit a Nurſe as a Mo-
doubled with Fear; the Remedy of others is her ther. She now with glad Hands receives her
Complaint: ftill ſhe looks when ſome fierce Agy- Child, both with Authority and Reward. She
ptian would come in, and ſnatch her new-born In- would have given all her Subſtance for the Life
fant out of her Boſom; whoſe Comelineſs had of her Son; and now ſhe hath a Reward to nurſe
now alſo added to her Affection.
him. The exchange of the Name of a Mother, for
Many times God writes Prefages of Majeſty the Name of a Nurſe, hath gained her both her
and Honour, even in the Faces of Children. Lit-Son, and his Education, and with both a Recom-
tle did ſhe think, that ſhe held in her Lap the De- pence. Religion doth not call us to a weak Sim-
liverer of Iſrael. It is good to hazard in greateſt plicity, but allows us as much of the Serpent as of
appearances of Danger. If Fochebed had ſaid, If I | the Dove : lawful Policies have from God both
bear a Son, they will kill him, where had been Liberty in the Uſe, and Bleſſing in the Succeſs.
the great Reſcuer of Iſrael? Happy is that Reſo The good Lady did not breed him as ſome
lution which can follow God hood-wink’d, and Child of Alms, or as ſome wretched Outcaſt, for
let him diſpoſe of the Event: When ſhe can no whom it might be Favonr enough to live, but as
longer hide him in her Womb, ſhe hides him in her own Son ; in all the Delicacies, in all the
her Houſe, afraid left every of his Cryings ſhould Learning cf Agypt. Whatſoever the Court or
the
LIB. IV.
of the Birth and Breeding of Mos e s. 31

the School could put into him, he wanted not; the common Affliction? But Vexations may make
yet all this could not make him forget that he ſome more miſerable, not more humble, as we
was an Hebrew. Education works wondrous fee Sickneſſes make ſome tractable, others more
Changes, and is of great Force either way: a little froward. It is no eaſie matter to bear a Reproof
Advancement hath fo puffed ſome up above them- well, if never fo well tempered, no Sugar can be
ſelves, that they have not only forgot their Friends, reave a Pill of his bitterneſs. None but the gra-
but ſcorned their Parents
. All the Honours of cious can ſay, Let the righteous ſmite me. Next to
Agypt could not win Mofes not to call his Nurſe, the not deſerving a Reproof, is the well taking of
Mother, or wean him from a willing Miſery with it. But who is to ready to except and exclaim as
the Iſraelites. If we had Moſes's Faith, we could the Wrong-doer ? The Patient replies not. One
not but make his Choice. It is only our Infideli- Injury draws on another : firſt to his Brother, then
ty that binds us fo to the World, and makes us to his Reprover. Guiltineſs will make a Man ftit
prefer the momentary Pleaſures of Sin, unto that upon every touch : he that was wronged could
everlaſting Recompence of Reward.
incline to Reconciliation : Malice makes Men un
He went forth, and looked on the Burdens of capable of good Counſel ; and there are none ſo
Ifrael. What needed Mofes to have afflicted him- great Enemies to Juſtice, as thoſe which are Ene-
ſelf with the Afflictions of others? Himſelf was mies to Peace.
at Eaſe and Pleaſure in the Court of Pharach. A With what impatience doth a galled Heart re-
good Heart cannot endure to be happy alone :ceive an Admonition! This unworthy Iſraelite iš
and muſt needs, unbidden, ſhare with others in the Pattern of a ſtomachful Offender; firſt, he is
their Miſeries. He is no true Moſes that is not moved to Choler in himſelf, then he calls for the
moved with the Calamities of God's Church. To Authority of the Admoniſher : a finall Authority
ſee an Ægyptian ſmite an Hebrew, it ſmote him, will ſerve for a loving Admonition. It is the Du-
and moved him to ſmite. He hath no Ifraelitiſh ty of Men, much more of Chriſtians, to adviſe
Blood in him, that can endure to ſee an Iſraelite againſt Sin; yet this Män asks, Who made thee a
ſtricken either with Hand or with Tongue. Judge ? for but finding fault with his Injury.
Here was his Zeal : Where was his Authority? Then he aggravates, and miſconftrues, Wilt there
Doubtleſs
, Moſes had an inſtinct from God of his kill me? when Mofes meant only to fave both. It
Magiſtracy; elſe how ſhould he think they would was the death of his Malice only that was in-
have underſtood what himſelf did not ? Oppreffi- tended, and the ſafety of his Perſon. And laſtly,
ons may not be righted by Violence, but by Law. he upbraids him with former Actions, Thou killedſt
The redreſs of Evil by a Perſon unwarranted, is the Egyptian : What if he did? What if unjuſtly?
Evil. Moſes knew that God had called him, he What was this to the Hebrew ? Another Man's Sin
knew that Pharaoh knew it not: therefore he is no excuſe for ours. A wicked Heårt never
hides the Ægyptian in the Sand. Thoſe Actions looks inward to it felf, but outward to the quali-
which may be approved unto God, are not always ty of the Reprover; if that afford Exception,
ſafe with Men as contrarily, too many Things it is enough ; as a Dog funs firſt to revenge on
go current with Men, which are not approved of the Stone : What matter is it to me who he be
God.
that admoniſheth me? Let me look home into
Another Hebrew is ſtricken, but by an Hebrejv : | my felf: let me look to his Advice. If that be
the Act is the ſame, the Agents differ : neither good, it is more ſhame to me to be reproved by
doth their Profeſſion more differ, than Moſes his an evil Man. As a good Man's Allowance cannot
Proceedings. He gives Blows to the one : to the warrant Evil, fo an evil Man's Reproof may reme-
other, Words, The Blows, to the Agyptian were dy Evil : If this Hebrew had been well pleaſed,
deadly, the
Words, to the Hebrew, gentle and plau: Moſes had not heard of his ſlaughter; now in Cho-
fible. As God makes a difference betwixt Cha- ler all will out ; and if this Man's Tongue had
ftiſements of his own, and Puniſhments of ſtrange not thus caſt him in the Teeth with Blood, he had
Children: fo muft wiſe Governors learn to diſtin- been ſurpriſed by Pharcol, e’er he could have
guiſh of Sins and Judgments, according to Cir- known that the Fact was known.
cumſtances. How mildly doth Mofes admoniſh! Now he grows jealous, flyes, and eſcapes. No
Sirs, ye are Brethren. If there had been but any Friend is ſo commodious in ſome caſes as an Ad-
Dram of good Nature in theſe Hebrews, they had verſary; this wound which the Hebrew thought
relented : now it is ſtrange to fee, that being fo to give Moſes, ſaved his Life. As it is good for a
univerſally vexed with their common Adverſary, Man to have an Enemy, ſo it ſhall be our Wil
they ſhould yet vex one another : One would have dom to make uſe of his moſt cholerick Obje&tions.
thought that a common Oppoſition ſhould have The worſt of an Enemy may prove moſt love-
united them more, yet now private Grudges do raign to our felves. Moſes flees
. It is no diſcom-
thus dangerouſly divide them. Blows enough were fort for a Man to flee when his Conſcience pur-
not dealt by the Ægyptians, their own muſt add ſues him not : Where God's Warrant will not pro-
to the Violence. Still Satan is thus buſie, and tect us, it is good for the Heels to ſupply the place
Chriſtians are thus malicious, that ( as if they of the Tongue.
wanted Enemies) they fly on one anothers Faces. Moſes when he may not in Afgypt; he will be
While we are in this Agypt of the World, all un- doing Juſtice in Midian. In Ægypt, he delivers
kind Strifes would eaſily be compoſed, if we did the oppreſſed I/raelite; in Midian the wronged
not forget that we are Brethren.
Daughters of Jethro. A good Man will be doing
Behold, an Ægyptian in the Skin of an Hebrew : Good, wherefoever he is; his Trade is a com-
How dogged an Anſwer doth Moſes receive to fo pound of Charity and Juſtice ; as therefore evil
gentle a Reproof? Who would not have expected Diſpoſitions cannot be changed with Airs, no more
that this Hebrew had been enough dejected with will good. Now then he fits him down by a Well
in
ز
WO
32
Contemplations.
LIB. IV.
in Midian. There he might have to drink, but have true Zeal in his Heart. All this while Mon
where to eat he knew not. The caſe was alter'd Ses's Affection was not ſo tied to Midian, that he
with Moſes ; to come from the Dainties of the could forget Agypt. He was a ſtranger in Midi-
Court of Agypt, to the Hunger of the Fields of an : what was he elſe in Agypt ? Surely, either
Midian : it is a Leffon that all God's Children Agypt was not his home, or a miſerable one; and
muſt learn to take out, To want and to abound. yet in reference to it, he calls his Son Gerſhom, a
Who can think ftrange of Penury, when the ſtranger there: Much better were it to be Stranger
great Governor of God's People once hath no- there, than a Dweller in Agypt. How hardly cara
thing? Who would not have thought in this we forget the Place of our Abode or Education,
Cafe, Moſes ſhould have been heartleſs and ſullen; although never fo homely! And if he ſo thought
ſo caſt down with his own Complaints, that he of his Ægyptian home, where was nothing but
fhould have had no feeling of others ; yet how Bondage and Tyranny ; how ſhould we think of
hot is he upon Juſtice : No Adverſity can make that home of ours, above, where is nothing but
a good Man neglect good Duties : he ſees the op- Reft and Bleſſedneſs?
preſſion of the Shepherds, the Image of that other
he left behind him in Ægypt : the Maids (Daugh-
ters of ſo great a Peer ) draw Water for their
Flocks, the inhuman Shepherds drive them away;
Of Moses Calling
Rudeneſs hath no Reſpect either to Sex or Con-
dition;
our Cafe ; Might would be the Meatures of Sene F Fairy care was Mofes a Courtier, and forty
ſtice: we ſhould not ſo much as enjoy our own. Men may not be aſhamed of honeſt Vocations:
Water. Unjuſt Courſes will not ever profper : the greateſt that ever were have been content to
Moſes ſhall rather come from Agypt to Midian to take up with mean Trades. The contempt of ho-
beat the Shepherds, than they ſhall vex the Daugh- neft Callings, in thoſe which are well born, argues
ters of Fethro. This Act of Juſtice was not ber- Pride without Wit. How conſtantly did Moſes
ter done than taken. Reuel requites it kindly with ſtick to his Hook ? And yet a Man of great Spi-
an hoſpital Entertainment. A good Nature is rea- rits, of excellent Learning, of curious Education:
dy to anſwer Courteſies : we cannot do too much and if God had not (after his forty Years Ser-
for a thankful Man. And if a courteous Heathen vice) called him off, he had ſo ended his Days.
reward the watering of a Sheep in this bountiful Humble Reſolutions are ſo much more Heroical,
manner, how ſhall our God recompence but a as they fall into higher Subjects.
Cup of cold water that is given to a Diſciple ? There can be no fitter Diſpoficion for a Leader
This Favour hath won Moſes
, who now conſents of God's People, than Conſtancy in his Undera
to dwell with him, though out of the Church. takings, without either Wearineſs, or Change.
Curioſity, or whatſoever idle Occaſions may not How had he learned to fubdue all ambitious De-
draw us (for our Reſidence) out of the Bounds fires, and to reſt content with his Obſcurity! So
of the Church of God: danger of Life may; we
he right have the freedom of his Thoughts and
love not the Church if we eaſily leave it : if'in a full opportunity of holy Meditations, he willingly
Caſe of Life, we leave it not (upon Opportuni-| leaves the World to others, and envies not his
ty ) for a time of reſpite, we love not our felves. proudeft Acquaintance of the Court of Pharaob.
The firſt part of Moſes's requital was his Wife, one He that hath true Worth in himſelf, and Familia-
of thoſe whom he had formerly protected. rity with God, finds more Pleaſure in the Deſarts
I do not ſo much marvel that Fethro gave him of Midian, than others can do in the Palaces of
his Daughter (for he ſaw him Valiant, Wife, Kings.
Learned, nobly bred) as that Mofes would take Whiles he is tending his Sheep, God appeared
her; a Stranger both in Blood and Religion. I unto him: God never graces the Idle with his
could plead for him Neceſſity: his own Nation Viſions ; when he finds us in our Callings, we
was fhut up to him : if he would have tried to find him in the Tokens of his Mercy. Satan ap-
fetch a Daughter of Ifrael, he had indangered to pears to the idle Man in manifold Temptations ;
leave himſelf behind : I could plead ſome Corre or rather preſents himſelf, and appears not. God
fpondence in common Principles of Religion ; for was ever with Moſes, yet was he not ſeen till now.
doubtleſs Moſes's Zeal could not fuffer him to He is never abſent from his ; but fometimes he
ſmother the Truth in himſelf: he ſhould have makes their Senſes Witneſſes of his Preſence. In
been an unfaithful Servant, if he had not been his ſmall Matters may be greater Wonders. That a
Maſter's Teacher. Yet neither of theſe can make Buſh ſhould burn, is no marvel ; but that it ſhould
this Match either ſafe, or good. The Event be not conſume in burning, is juſtly miraculous :
wrays it dangerouſly inconvenient. This Choice God chuſeth not ever great Subjects wherein to ex-
had like to have coſt him dear : ſhe ſtood in his erciſe his Power. It is enough that his Power is
way for Circumcifion; God ſtands in his way for great in the ſmalleſt. When I look upon this
Revenge. Though he was now in God's Meffage, burning Buſh with Moſes, methinks I can never
ýet might he not be forborn in this neglect. No ſee a worthier and more lively Emblem of the
Circumſtance either of the dearneſs of the Soli- Church; that in Agypt was in the Furnace; yet
çitor or our own Engagement, can bear out a Sin waſted not. Since then how oft hath it been fa-
with God : Thoſe which are unequally yoaked, ming, never conſumed! The fame Power that
may not ever look to draw one way. True love enlightens it, preſerves it ; and to none but to his
to the Perſon cannot long agree with diſlike of Enemies is he a conſuming Fire: Moſes was a
the Religion. He had need to be more than a great Philoſopher : but ſmall Skill would have ſer-
Man that hath a Zipporah in his Boſom, and would ved to know the nature of Fire, and of the Bush :
that





L 1 B. IV.
Of the Calling of Moses.
33
that Fire meeting with combuſtible Matter, could rence by Preícription. Any thing that was our
not but conſume: If it had been ſome folid Anceſtors, pleaſes us ; their Houſes, their Veſſels;
Wood, it would have yielded later to the Flames; their Coat-Armour ; How much more their God
but Buſhes are of ſo quick diſpatch, that the Joy How careful ſhould Parents be to make holy
of the Wicked is compared to a Fire of Thorns. He Choices ? Every Precedent of theirs are ſo ma-
noted a while, ſaw it continued, and began to ny Monuments and Motives to their Poſterity:
wonder. It was ſome marvel how it ſhould come What an happineſs it is to be born of good Pa-
there : but how it ſhould continue without ſup- rents! Hence God claims an Intereſt in us and
ply, yea, without diminution of Matter, was tru we in him, for their fake. As many a Man ſmar-
ly admirable. Doubtleſs, he went oft about it teth for his Father's Sin, ſo the Goodneſs of others
and viewed it on all ſides, and now when his Eyes is crowned in a thouſand Generations. Neither
and Mind could meet with no likely Cauſes, ſo doth God ſay, I was the God of Abraham, Iſaac,
far off, reſolves, I will go ſee it : His Curiofity Jacob ; but, I am. The Patriarchs ſtill live after
led him nearer, and what could he fee but a Buth ſo many thouſand Years of Diffolution. No length
and a Flame, which he ſaw at firſt unſatisfied? It of Time can ſeparate the Souls of the Juſt from
is good to come to the Place of God's Preſence, their Maker. As for their Body, there is ſtill a
howſoever ; God may perhaps ſpeak to thy Heart, real Relation betwixt the Duſt of it, and the Soul:
though thou come but for Novelty : Even thoſe and if the Being of this Part be more defective,
which have come upon Curioſity have been oft ta the Being of the other is more lively, and doth
ken: abſence is without Hope ; if Moſes had not more than recompence the Wants of that earth-
come, he had not been called out of the Buſh. ly half.
To ſee a Fire not conſuming the Buſh, was God could not deſcribe himſelf by à more
much; but to hear a ſpeaking Fire, this was fweet Name than this, I am the God of thy Father,
more: and to hear his own Name out of the Mouth and of Abraham,&c.yet Moſes hides his Face for fear.
of the Fire, it was moſt of all. God makes way If he had ſaid, I am the glorious God that made
for his greateſt Meſſages by Aſtoniſhment and Heaven and Earth, that dwels in Light inacceffi-
Admiration : as on the contrary, Careleſneſs car-ble, whom the Angels cannot behold; or, I am
ries us to a meer unproficiency under the beſt God the Avenger, Juſt and Terrible, a conſuming
means of God: If our Hearts were more awful, Fire to mine Enemies, here had been juſt cauſe
God's Meſſages would be more effectual to us. of Terror
In that Appearance God meant to call Moſes to But why was Moſes fo frighted with a familiar
come, yet when he is come, inhibits him ( Come Compellation? God is no leſs awful to his own
not hitber.) We muſt come to God, muſt not come in his very Mercies. Great is thy Mercy that
too near him. When we meditate of the great thou mayit be feared : for to them no leſs Majeſty
Myſteries of his Word, we come to him: we ſhines in the Favours of God, than in his Judg-
come too near him when we ſearch into his ments and Juſtice. The wicked Heart never fears
Counfels. The Sun and the Fire fay of them- God but thundring, or ſhaking the Earth, or rain-
ſelves, Come not too near : How much more the ing Fire from Heaven ; but the Good can dread
Light which none can attain unto ? We have all him in his very Sun-Shine : his loving Deliverances
our Limits ſet us : The Gentiles might come into and Bleſſings affect them with Awfulneſs. Mo-
fome outer Courts, not into the inmoſt. The Ses was the true Son of Facob, who when he ſaw
Fews might come into the inner Court, not into nothing but Viſions of Love and Mercy, could ſay,
the Temple: the Prieſts and Levites into the Tem- | How dreadful is this place?
ple, not into the Holy of Holies : Mofes to the I ſee Moſes now at the Buſh hiding his Face at
Hill, not to the Buſh. The Waves of the Sea had ſo mild a Repreſentation : hereafter we ſhall fee
not more need of Bounds, than Man's Preſumpti- him in this very Mount betwixt Heaven and
on. Moſes muſt not come cloſe to the Buſh at all; Earth ; in Thunder, Lightning, Smoak, Earth-
and where he may ſtand, he may not ftand with quakes, ſpeaking Mouth to Mouth with God, bare-
his Shooes on. There is no unholineſs in Clothes : faced, and fearleſs: God was then more terrible,
God prepared them for Man at firſt, and that of but Moſes was leſs ſtrange. This was his firſt meet-
Skins, leit any exception ſhould be taken at the ing with God, further Acquaintance makes him
Hides of dead Beaſts. This Rite was ſignificant. familiar, and Familiarity makes him bold : Fre-
What are the Shooes but worldly and carnal Af- quence of Converſation gives us freedom of ac-
fections? If theſe be not caft off when we come ceſs to God; and makes us pour out our Hearts
to the Holy Place, we make our ſelves unholy : to him as fully and as fearleſly as to our Friends.
How much leſs ſhould we dare to come with Re- In the mean time now at firſt he made not ſo
folutions of Sin? This is not only to come with much haſte too ſee, but he made as much to hide
Shooes on, but with Shooes bemired with wicked his Eyes : Twice did Moſes hide his Face; once
Filthineſs; the touch whereof prophanes the for the Glory which God put upon him, which
Pavement of God, and makes our preſence o made him fo ſhine, that he could not be beheld
dious.
of others; once for God's own Glory, which he
Moſes was the Son of Amram, Amram of Kobath, could not behold. No marvel. Some of the Crea-
Kohath of Levi, Levi of Jacob, Facob of Iſaac, tures are too glorious for mortal Eyes : how much
Iſaac of Abraham. God puts together both Ends more, when God appears to us in the eaſieſt man-
of his Pedigree, I am the God of thy Father, and of ner, muſt his Glory needs overcome us? Behold,
Abraham, Iſaac, Facob. If he had ſaid only, I am the difference betwixt our preſent and future
thy God, it had been Moſes's Duty to attend awful- Eſtate : Then the more Majeſty of Appearance,
ly; but now that he ſays, I am the God of thy Fa- the more Delight : when our Sin is quite gone,
ther, and of Abraham, &c. He challenges Reve all our Fear at "God's Preſence ſhall be turned id-
F

34
Lib. IV.
Contemplations.
to Joy. God appeared to Adam before his Sin of Permiſſion; Moſes his Serpent devours theirs :
with comfort, but in the ſame Form which after how eaſily might the Agyptians have thought, that
his Sin was terrible. And if Moſes cannot. abide he which cauſed their Serpent not to be, could
to look upon God's Glory when he deſcends to us have kept it from being : and that they which
in Mercy, how ſhall wicked Ones abide to ſee his could not keep their Serpent from devouring,
fearful Preſence when he ſets upon Vengeance ! could not ſecure them from being conſumed ! buc
In this Fire he flamed and conſumed not, but in wiſe Thoughts enter not into thoſe that muſt pe-
his Revenge our God is a conſuming Fire. riſh. All God's Judgments ſtand ready, and wait
Firſt, Moſes hides himſelf in Fear, now in Mo- but till they be called for. They need but a
deſty. Who am I? None in all Agypt or Midian Watch-word to be given them: No ſooner is the
was comparably fit for this Embaffage. Which of Rod lift up, but they are gone forth into the
the Iſraelites had been brought up a Courtier, a World, preſently the Waters run into Blood, the
Scholar, an Iſraelite by Blood, by Education an Frogs and Lice crawl about, and all the other
Ægyptian, Learned, Wiſe, Valiant, Experienced? Troops of God come ruſhing in upon his Adverfa-
Yet, who am I? The more fit any Man is for ries: All Creatures conſpire to revenge the Inju-
whatſoever Vocation, the leſs he thinks himſelf. ries of God. If the Agyptians look upward, there
Forwardneſs argues inſufficiency. The unwor- they have Thunder, Lightning, Hail, Tempefts;
thy thinks ſtill, Who am I not? Modeft Begin- one while no Light at all, another while ſuch
nings give hopeful Proceedings, and happy End- fearful Flaſhes as had more Terror than Darkneſs.
ings. Once before, Moſes had taken upon him, If they look under them, there they ſee their Wa-
and laid about him; hoping then they would ters changed into Blood, their Earth fwarming
have known, that by his Hand God meant to de- with Frogs and Graſhoppers: if about them, one
liver Iſrael : but now when it comes to the Point, while the Flies fill their Eyes and Ears; another
Who am I ? God's beſt Servants are not ever in an while they ſee their Fruits deſtroyed, their Cat-
equal Diſpoſition to good Duties. If we find Dif- tel dying, their Children dead. If, laſtly, they
ferences in our felves ſometimes, it argues that look upon themſelves, they ſee themſelves loath-
Grace is not our own. It is our Frailty, that ſome with Lice, painful and deformed with Scabs,
thoſe Services which we are forward to, a loof Biles, and Botches.
off, we ſhrink at, near hand, and fearfully miſs Firſt, God begins his Judgments with Waters.
give. How many of us can bid Defiances to As the River of Nilus was to Ægypt, inſtead of
Death, and ſuggeſt Anſwers to abſent Temptati- Heaven, to moiſten and fatten the Earth; fo their
ons, which when they come to us we flee off, Confidence was more in it than in Heaven. Men
and change our Note, and inſtead of Action, Ex are ſure to be punish'd moft and ſooneft, in that
poftulate
ol which they make a corrival with God. They
had before defiled the Rivers with the Blood of
Innocents; and now it appears to them, in his
own Colour. The Waters will no longer keep
bill of the Plagues of Ægypt. their Counſel : Never any Man delighted in
Blood, which had not enough of it ere his End :
TT is too much honour for Fleſh and Blood to they ſhed but ſome few Streams, and now behold,
Meſſage Heaven,
of : Neither a
ſends a Meſſage to Man, and is repulſed : Well Monument of their Slaughter paft, than an Image
may God ask, who is Man that I ſhould regard of their future Deſtruction. They were after-
him? but for Man to ask, Who is the Lord ? is a ward over-whelmed in the Red Sea, and now be-
proud and bold Blaſphemy. Thus wild is Nature fore-hand they ſee the Rivers red with Blood.
at the firſt; but ere God hath done with Pharaoh, How dependent and ſervile is the Life of Man,
he will be known of him, he will make himſelf that cannot either want one Element, or endure
known by him, to all the World. God might it corrupted! It is hard to ſay whether there were
have ſwept him away ſuddenly. How unworthy more Horror, or Annoiance in this Plague. They
is he of Life, who with the fame Breath that he complain of Thirſt, and yet doubt whether they
receives, denies the Giver of it ! But he would ſhould die, or quench it with Blood. Their Fiſh
have him convinced, ere he were puniſhed; firſt (the chief Part of their Suſtenance) dies with
therefore he works Miracles before him, then up- Infection, and infecteth more by being dead.
on him. Pharaoh was now, from a Staff of Prote- The ſtench of both is ready to poiſon the Inhabi-
ction and Suſtentation to God's People, turned to tants; yet Pharaoh's Curioſity carries him away
a Serpent that ftung them to death; God ſhews quite from the Senſe of the Judgment : he had
himſelf in this real Emblem ; doing that ſuddenly rather ſend for his Magicians to work Feats, than
before him, which Satan had wrought to him by to humble himſelf under God for the removal of
leiſure; and now when he crawls, and winds, and this Plague; and God plagues his Curioſity with
hiſſes, threatning Peril to Iſrael, he ſhews him Deceit, thoſe whom he truits ſhall undo him with
how in an inſtant he can turn him into a ſenilefs prevailing ; the Glory of a ſecond Miracle Hall
Stick, and make him if not uſeful, yet fearleſs : be obſcured by a falfe imitation, for a greater
The fame God which wrought this, gives Satan Glory to God in the ſequel
.
leave to imitate it ; the firſt Plague that he meant The Rod is lift up again; behold, that Nilus
to inflict upon Pharaoh, is Deluſion: God can be which they had before adored, was never ſo be-
content the Devil ſhould win himſelf Credit, neficial as it is now troubleſome; yielding them
where he means to judge ; and holds the honour not only a dead, but a living Annoiance: It ne-
of a Miracle well loſt, to harden an Enemy : Yet ver did ſo ſtore them with Fiſh, as now it plagues
to fhew that his Miracle was of Power, the others them with Frogs; whatſoever any Man makes
his

L I B. IV.
Of the Plagues of Ægypt.
35
ng
his god, beſides the true One, Thall be once his that they may ſee this winged Army comies from an
Tormentor. Thoſe loathſome Creatures leave angry God (nor either from Nature, or Chance)
their own Element, to puniſh them which rebel- even the very Flies ſhall make a difference betwixt
liouſly detain Iſrael from their own. No Bed, no Agypt and Goſhen. He gave them their Being,
Table can be free from them; their dainty Ladies fets them their Stint
. They can no more fling
cannot keep them out of their Boſoms ; neither an Iſraelite, than favour an Ægyptian. The very
cản the Agyptians ſooner open their Mouths, than Wings of Flies are directed by a Providence, and
they are ready to creep into their Throats ; as if do acknowledge their Limits. Now Pharaoh finds
they would tell them, that they came on purpoſe how impoſſible it is for him to ſtand out with
to revenge the Wrongs of their Maker: yet even God, ſince all his Power cannot reſcue him froni
this Wonder alſo is Sacan allowed to imitate. Who Lice and Flies.
can marvel to ſee the beſt Vertues counterfeited And now his Heart begins to thaw a little :
by wicked Men, when he ſees the Devil emula- Go, do ſacrifice to your God in this Land: or, (finice
ting the miraculous Power of God? The Feats that will not be accepted,! Go into the Wilderneſs;
that Satan plays may harden, but cannot benefit
. but not far : but how ſoon it knits again ! Good
He that hath
Leave to bring Frogs, hath neither Thoughts make but a thorow-fáre of carnal Hearts
,
Leave, nor Power, to take them
away, nor to they can never ſettle there : yea, hiš very miſ
take away the Stench from them. To bring them, giving harderis him the more that now neither
was but to add to the Judgment; to remove the Murrain of his Cattel, nor the Botches of his
them was an act of Mercy. God doth common- Servants can ſtir him a whit. He ſaw his Cartel
ly uſe Satan in executing of Judgment, never in ftruck dead with a ſudden Contagion ; he ſaw
the Works of Mercy to Men.
his Sorcerers (after their conteſtation with God's
Yet even by thus much is Pharaoh hardned, and Meſſengers ) ſtruck with a Scab in their very
the Sorcerers grown inſolent. When the Devil Faces, and yet his Heart is not ftruck. Who
and his Agents are in the height of their Pride, would think it poſſible that any Soul could be fe-
God fhames them in a Trifle. The Rod is lift cure in the midſt of ſuch variety, and frequency
up: the very Duft receives Life : Lice abound of Judgments ? Theſe very Plagues have not more
every where, and make no difference betwixt Beg- Wonder in them, than their ſucceſs hath. To what
gars and Princes. Though Pharaoh and his Cour- an height of Obduration will Sin lead a Man, and
fiers abhorred to ſee themſelves louzy; yet they of all Sins,Incredulity ? Amidſt all theſe Storms Pha-
hoped this Miracle would be more eaſily imita- raoh ſleepeth , till the Voice of God's mighty
ble: but now the greater poſſibility, the greater Thunders, and Hail mixed with Fire, rouzed him
foil. How are the great Wonder-mongers of up a little.
Ægypt abaſhed, that they can neither make Lice Now, as betwixt ſleeping and waking, he ſtarts
of their own; nor deliver themſelves from the Lice up and ſays, God is righteous, I am wicked; Moſes
that are made ! Thoſe that could make Serpents pray for us ; and preſently lays down his Head
and Frogs, could not either make or kill Lice ; again. God hath no ſooner done thundering,
to fhew them that thoſe Frogs and Serpents were than he hath done fearing. All this while you
not their own Workmanſhip. Now Pharaoh muſt never find him careful to prevent any one Évil,
needs fee how impotent a Devil he ſerved, that but deſirous ſtill to ſhift it off, when he feels it;
could not make that Vermin which every Day never holds conſtant to any good Morion ; never
riſes voluntarily out of Corruption. Jannes and prays for himſelf, but careleſly wills Moles and
Jambres cannot now make thoſe Lice (lo much as Aaron to pray for him ; never yields God his
by Deluſion) which at another time they cannot whole Demand, but higleth and dodgeth, like
chuſe but produce unknowing, and which now ſome hard Chapmen, that would get a Releaſe
they cannot avoid. That Spirit which is power with the cheapeſt : Firſt, they ſhall not go ; then
ful to execute the greateſt Things when he is Go and ſacrifice, but in Ægypt ; next, Go ſacri
bidden, is unable to do the leaſt when he is re fice in the Wilderneſs, but not far off ; after, Go
ſtrained. Now theſe Corrivals of Moſes can ſay, ye that are Men; then, Go you and your Chil-
This is the Finger of God. Ye fooliſh Inchanters, dren only; at laft, Go all ſave your Sheep and
was God's Finger in the Lice, not in the Frogs, Cattel. Wherefoever meer Nature is, ſhe is ſtill
not in the Blood, not in the Serpent ? And why improvident of future Good, ſenſible of preſent
was it rather in the leſs than in the greater ? Be- Evil, inconſtant in good Purpoſes; unable, through
cauſe ye did imitáte the other, not theſe. As if unacquaintance, and unwilling to ſpeak for her
the ſame Finger of God had not been before in ſelf, niggardiy in her Grants, and unchearful.
your imitation, which was now in your reſtraint: The Plague of the Graſhoppers ſtartled him a
As if ye could have failed in theſe, if ye had not little ; and the more through the importunity of
been only permitted the other. Whiles wicked his Servants : for when he confidered the Fish de-
Minds have their full fcope, they never look up ſtroyed with the firſt Blow, the Cartel with the
above themſelves; but when once God croſſes fifth, the Corn with the ſeventh, the Fruit and
hem in their Proceedings, their want of Succeſs Leaves with this eighth, and nothing now left him,
teaches them to give God his own. All theſe but a bare fruitleſs Earth to live upon (and that,
Plagues perhaps had more Horror than Pain in covered over with Locuſts) Neceffitý drove him
them. The Frogs creep upon their Clothes, the to relent for an Advantage : Forgive me this once ;
Lice upon their Skins : but thoſe ſtinging Hornets take from me this Death only.
which fucceed them, ſhall wound and kill. The But as conſtrained Repentance is ever ſhort and
Water was annoied with the firſt Plague , the unſound; the Welt-wind, together with the Gras
Earth with the ſecond and third ; this fourth fills ſhoppers, blows away his Remorſe ; and now is
the Air, and beſides Corruption brings ſmart. And he ready for another Judgment. As the Graſhop-
pers
F?
36
L.LB.IV.
Contemplations.

pers took away the light of the Earth from him, I lived in Eaſe and Delicacy, they had not been
ſo now a groſs Darkneſs takes away the fight of ſo ſtrong, ſo numerous. Never any true Iſraelite
Heaven too: other Darkneſſes were but priva- loft by his Afiction. Not only for the Action,
tive, this was real and ſenſible. The Agyptians but the Time, Pharaoh's choice meets with God's
thought this Night long, (how could they chuſe That very Night, when the hundred and thirty
when it was fix in one ?) and ſo much the more, Years were expired, Ifrael is gone, Pharaoh neither
for that no Man could riſe to talk with other, but can, nor can will to keep them any longer; yet
was neceſſarily confined to his own Thoughts : in this, not fulfilling God's Will, but his own.
One thinks the Fault in his own Eyes, which he How ſweetly doth God diſpoſe of all ſecond
rubs oftentimes in vain: Others think, that the Cauſes, thắt whiles they do their own Will, they
Sun is loſt out of the Firmament, and is now
do his!
withdrawn for ever : Others, that all Things are The Ifraelites are equal glad of this haſte. Who
returning to their firſt Confuſion : all think them- would not be ready to go, yea, to flee out of Bont
ſelves miſerable, paſt remedy, and wish ( what- dage? They have what they wiſhed; it was no
foever had befaln them ) that they might have ſtaying for a ſecond Invitation. The loſs of an
had but Light enough to ſee themſelves die. Opportunity is many times unrecoverable : the
Now Pharaoh proves like to ſome Beaſts that love of their Liberty made the Burden of their
grow mad with baiting: Grace often reſiſted, turns Dough light : Who knew whether the variable
to Deſperatenefs, Get thee from me, look thou ſee Mind of Pharaoh might return to a denial, and
my Face no more ; whenfoever thou comeſt in my light, (after all his ſtubbornneſs ) repent of his Obedi-
thou ſhalt die. As if Moſes could not plague him as
ence ? It is fooliſh to hazard where there is cer-
well in abſence : as if he that could not take tainty of good Offers, and uncertainty of conti-
away the Lice, Flies, Frogs, Graſhoppers, could nuance. They go therefore; and the fame God
at his Pleaſure take away the Life of Moſes, that that fetch'd them out, is both their Guide and
procured them. What is this but to run upon the Protector. How carefully doth he chuſe their
Judgments, and run away from the Remedies ? | Way! not the nearer, but the ſafer. He would
Evermore when God's Meſſengers are abandoned, not have his People ſo ſuddenly change from
Deſtruction is near. Moſes will ſee him no more, Bondage to War.
till he ſee him dead upon the Sands; but God It is the wondrous Mercy of God, that he hath
will now viſit him more than ever : The fearful-reſpect, as to his own Glory, ſo to our Infirmi-
left Plagues God ſtill reſerves for the upſhot: All ties. He intends them Wars hereafter, but after
the former do but make way for the laſt. Pha- ſome longer Breathing, and more Preparation ;
raoh may exclude Moſes and Aaron, but God's An- his Goodnefs ſo orders all, that Evils are not rea-
gel he cannot exclude : Inſenſible Meſſengers are dy for us, till we be ready for them. And as he
ufed, when the viſible are debarred.
chufes, fo he guides their Way. That they
Now God begins to call for the Blood they might not err in that ſandy and untracted Wilder-
owed him : In one Night every Houſe hath a neſs, himſelf goes before them : Who could but
Carcaſs in it, and (which is more grievous ) of follow chearfully, when he fees God lead him?
their Firſt-born, and ( which is yet more fearful) He that led the wiſe Men by a Star, leads Iſrael
in an Inſtant. No Man could comfort other ; by a Cloud : That was an higher Object, therefore
every Man was too full of his own Sorrow, help- he gives them an higher, and more heavenly Con-
ing rather to make the Noife of the Lamentation duct ; this was more earthly; therefore he con-
more doleful, and aſtoniſhing. How ſoon hath tents himſelf with a lower Repreſentation of his
God changed the Note of this tyrannical People! | Preſence; a Pillar of Cloud and Fire: A Pillar
Ægypt was never ſo ſtubborn in denying Paſſage for firmneſs; of Cloud and Fire for viſibility and
to Iſrael, as now importunate to intreat it : Pha- uſe. The greater Light extinguiſhes the leſs ;
raoh did not more force them to ſtay before, than therefore in the Day he ſhews them not Fire, but
now to depart: whom lately they would not per a Cloud : In the Night nothing is ſeen without
Amit, now they hire to go. Their rich Jewels of Light ; therefore he thews them not the Cloud,
Silver and Gold were not too dear for them, whom but Fire : The Cloud ſhelters them from Heat by
they hated; how much rather had they to ſend Day ; the Fire digeſts the Rawneſs of the Night.
them away Wealthy, than to have them ſtay to be The ſame God is both a Cloud and a Fire to his
their Executors? Their love to themſelves ob- Children, ever putting himſelf into thoſe Forms
tained of them the enriching of their Enemies; of gracious Reſpects, that may beſt fit their Ne-
and now they are glad to pay them well for their ceflities.
old Work, and their preſent Journey : God's Peo As good Motions are long ere they can enter
ple had ſtaied like Slaves, they go away like Con- into hard Hearts, ſo they feldom continue long.
querors, with the ſpoil of thoſe that hated them ; No ſooner were the Backs of Iſrael turned to de-
armed for Security, and wealthy for Mainte- part, than Pharaoh's Heart and Face is turned after
them, to fetch them back again. It vexes him to
Old Jacob's ſeventy Souls which he brought ſee ſo great a Command, ſo much Wealth, caf
down into Agypt, in ſpight of their Bondage, and away in one Night; which now he reſolves to
Blood-ſhed, go forth fix hundred thouſand Men, redeem, though with more Plagues. The ſame
beſides Children. The World is well mended with Ambition and Covetouſneſs that made him wear
Iſrael, ſince he went with his Staff and his Scrip out fo many Judgments, will not leave him till
over Jordan. Tyranny is too weak, where God it have wrought out his full Deſtruction. All
bids, increaſe and maltiply. I know not where God's Vengeances have their End; the final Per-
elſe the good Herb over-grows the Weeds; the dition of his Enemies, which they cannot reſt
Church out-ſtrips the World. I fear if they had till they have attained : Pharaob therefore and
оноос
his
nance.
Lib. IV.
Of the Plagues of Ægypi.
37

his Ægyptians will needs go fetch their Bane. the Sea, for giving way to his Enemies; and yer
They well knew that Iſrael was fitter to ſerve than fees not why he may not truſt it as well as they
to fight, weary with their ſervitude; nor trained He might well have thought, that he which gavo
up to War, not furniſhed with Proviſion for a Light in Goſhen; when there was Darkneſs in A
Field : Themſelves Captains and Soldiers by Pro-gypt, could as well diſtinguiſh in the Sca: but he
feffion, furniſhed with Horſes, and Chariots of cannot now either conſider, or fear : it is his time
War. They gave themſelves therefore the Victo to perish. God makes him fair Way, and lets him
ry beforehand, and Iſrael either for Spoil or Bon run ſmoothly on, till he be come ro the midſt of
dage : yea, the weak Iſraelites gave up themſelves the Sea ; not one Wave may riſe up againſt
for dead, and are already talking of their Graves. him, to wet ſo much as the Hoof of his Horſea
They ſee the Sea before them; behind them the Extraordinary Favours to wicked Men, are the
Ægyptians : they know not whether is more mer- Forerunners of their Ruine.
cileſs, and are ftricken with the Fear of both. O Now when God ſees the Ægyptians too far to
God, how couldſt thou forbear ſo diſtruſtful a return, he finds time to ſtrike them with their laſt
People! They had ſeen all thy Wonders in Afgypt Terror: they know not wliy, but they would re-
and in their Goſhen ; they ſaw even now thy Pil- turn too late. Thoſe Chariots in which they
lar before them, and yet they did more fear A truſted, now fail them, as having done Service
gypt than believe thee. Thy Patience is no leſs enough, to carry them into Perdition. God pur-
Miracle than thy Deliverance. But inſtead of re ſues them, and they cannot flee from him. Wicked
moving from them, the cloudy Pillar removes be- Men make equal haſte, both to Sin, and from
hind them, and ſtands betwixt the Iſraelites and Judgment: but they ſhall one Day find, that it is
Agyptians : as if God would have ſaid, They ſhall not more eaſie to run into Sin, than impoffible to
firſt overcome me, O Iſrael, ere they touch thee. run away from Judgment : the Sea will ſhew
Wonder did now juſtly ſtrive with Fear in the them, that it regards the Rod of Moſes, not the
Iſraelites
, when they ſaw the Cloud remove behind Scepter of Pharaob ; and now (as glad to have got
them, and the Sea remove before them. They the Enemies of God at ſuch Advantage ) futs her
were not uſed to ſuch Bulwarks. God ſtood be- Mouth upon them, and ſwallows them up in her
hind them in the Cloud; the Sea reared them up Waves, and after ſhe had made Sport with them
Walls on both ſides them. That which they fea- a while, caſts them upon her Sand, for a Spectacle
red would be their Deſtruction, protected them: of Triumph to their Ådverſaries.
How eaſily can God make the cruelleſt of his What a Sight was this to the Iſraelites, when
Creatures both our Friends and Patrons.
they were now ſafe on the Shoar, to ſee their Ene-
Yet here was Faith mixed with Unbelief. He mies come floating after them upon the Bil-
was a bold Iſraelite that ſet the firſt Foot into the lows, and to find among the Carcaffes upon the
Channel of the Sea: and every ſtep that they ſet Sands, their known Oppreſſors, which now they
in that moiſt Way, was a new Exerciſe of their can tread upon with Inſultation! They did not
Faith. Pharaoh ſees all this, and wonders; yet cry more loud before, than now they fing. Not
hath not the Wit or Grace to think (though the their Faith, but their Senſe, teaches them now to
Pillar tells him ſo much ) that God made a diffe- magnifie that God after their Deliverance, whom
rence betwixt him and Iſrael. He is offended with they hardly truſted for their Deliverance.
VO

og Slots in love but not
SWOT and Tigon som bor Stod
SIDENCE OS Vario bring out lood old swadaya lo ha
parla gobo Toda llobro sloth 2
to bolton Wanted Burt vada o 226mobert Boho O TELO
VODA DOLBY
Fotos dolog, weddit TV
Woda todos sus to global 1536
trons
Consulestono testoboos
bih da morte di Dodoma otini slut sidontal world
low the dood gelo baituloy pontos do mar
Datinasudai பாதாம்
ninovon boltanto no Bordssy brothermal salg Dell Tolls
OCH Tout com sudu und woll
ad is beschino Morelosti
as on one by ont
s il art
u bojisigando sono station blog youthsdosis y mos los
Con-
SONY Cb selain SOUVEZ stigacioho bar
12 ไอ เลราไวน ใน 13 รม รม (สาร โนรมระ 17 ไม่สนใ5) (10 xr1 - 09 10ประสานมา ไป
Seniods Todos los moment wortot, to los ojos
torta sa intressed Wood bro? Il litoral
yo
38
Contemplations
.
The Fifth BOOK.
CONTAINING
The Waters of Marah.
The Quails and Manna.
The Rock of Rephidim.
The Foil of Amaleck: Or,
|The Hand of Mofes, lift up
The Lam
The Golden Calf.

I
Should I truſt thee? How chearfully ſhould I fol-
The Waters of Marah.
low thee through Contempt, Poverty, Death it
ono felf! Maſter, if it be thou, bid us come unto thee.
ŚRA E L was not more loth to come to the
Immediately before, they had complained of too
Red Sea, than to part from it. How ſoon much Water : Now they go three Days without.
can God turn the Horror of any Evil into Thus God meant to puniſh their Infidelity, with
Pleaſure ? One Shore reſounded with ſhrieks the Defect of that, whoſe Abundance made them
of Fear; the other with Timbrels and Dances, to diſtruſt. Before, they faw all Water, no Land;
and Songs of Deliverance. Every main Affliction now all dry and duſty Land, and no Water. Ex-
is our Red Sea, which while it threats to ſwallow, tremities are the beſt Tryals of Men; as in Bodies,
preſerves us. At laſt, our Songs ſhall be louder thoſe that can bear fudden changes of Heats and
than our Cryes. The Iſraelitiſh Dames, when they Cold without Complaint, are the ſtrongeſt. So
ſaw their Danger, thought they might have left much as an Evil touches upon the Mean, ſo much
their Timbrels behind them; how unprofitable a help it yields towards Patience : Every degree of
Burden ſeemed thoſe Inſtruments of Mufick ! Yet Sorrow is a Preparation of the next: But when we
now they live to renew that forgotten Minſtralfie, paſs to Extreams without the Mean, we want the
and Dancing, which their Bondage had ſo long Benefit of Recollection, and muſt truſt to cur pre-
diſcontinued: And well might thoſe Feet dance ſent Strength. To come from all Things to No-
upon the Shore, which had walked thorow the thing, is not a Deſcent but a Downfal; and it is
Sea. The Land of Goſhen was not ſo bountiful to a rare Strength and Conftancy, not to be maimed
them, as theſe Waters. That afforded them a fer at leaſt. Theſe headlong Evils, as they are the
vile Life: This gave them at once Freedom, foreſt
, ſo they muſt be moſt provided for ; as on
Victory, Riches; beſtowing upon them the re the contrary, a ſudden Advancement from a low
mainder of that Wealth which the Agyptians had Condition to the height of Honour, is moſt hard
but lent. It was a Pleaſure to ſee the floating to manage. No Man can marvel how that Ty-
Carcaſſes of their Adverſaries; and every day of rant blinded his Captives, when he hears that he
fers them new Booties : It is no marvel then if brought them immediately out of a dark Dungeon,
their Hearts were tyed to theſe Banks. If we find into Rooms that were made bright and glorious.
but a little Pleaſure in our Life, we are ready to We are not worthy to know for what we are refer-
dote upon it. Every ſmall Contentment glues our ved: No Evil can amaze us, if we can overcome
Affe&ions to that we like: And if here our imper- ſudden Extremities.
fect Delights hold us ſo faſt, that we would not be The long deferring of a Good (though tedious )
looſed; how forcible ſhall thofe infinite Joys be yet makes it the better when it comes. Well did
above, when our Souls are once poffefſed of the Iſraelites hope that the Waters which were fo
them!
long in finding, would be precious when they were
Yet if the Place had pleafed them more, it is no found : Yet behold, they are croſſed, not only in
marvel they were willing to follow Mofes ; that their Defires, but in their Hopes; for after three
they durit follow him in the Wilderneſs, whom | Days Travel, the firſt Fountains they find are bit-
they followed through the Sea : It is a great Con- ter Waters. If theſe Wells had not run pure Gall,
firmation to any People, when they have feen the they could not have fo much complained : Long
Hand of God with their Guide. O Saviour, which Thirſt will make bitter Waters ſweet ; yet ſuch
haft undertaken to carry me from the ſpiritual were theſe Springs, that the Iſraelites did not ſo
Ægypt to the Land of Promiſe; How faithful, much like their Moiſture, as abhor their Reliſh.
how powerful have I found thee How fearleſly I ſee the firſt Handſe that God gives them in their
Voyage

LIB. V.
Of the Waters of MAR A H.
39

Voyage to the Land of Promiſe ; Thirſt and Bit- vy might have given ſome colour to this Mutiny
terneſs. Satan gives us pleaſant Entrances into his But now their Leaders common Miſery, might
Ways, and reſerves the Bitterneſs for the End : have freed him from their Murmers. They held it
God inures us to our worſt at firſt, and ſweetens one piece of the late Agyptian Tyranny, that a
our Concluſion with Pleaſure.
Task was required of them, which the Impoſers
The ſame God that would not lead Iſrael knew they could not perform ; to make Brick
through the Philiſtines Land, left they ſhould ſhrink when they had no Straw : Yet they ſay to Moſes
,
at the fight of War, now leads them through the What ſhall we drink? Themſelves are grown Ex-
Wilderneſs, and fears not to try their Patience actors, and are ready to menace more than Strip
with bitter Potions. If he had not loved them, the if they have not their Ends, without Means. Mo-
Ægyptian Furnace or Sword had prevented their ſes took not upon him their Proviſion but their
Thirſt, or that Sea whereof their Enemies drunk Deliverance: And yet, as if he had been the com-
dead; and yet fee how he dyets them. Never any mon Vidualler of the Camp, they ask, What ſhall
have had ſo bitter Draughts upon Earth as thoſe he we drink? When Want meets with impatient
loves beft : The Palate is an ill Judge of the Favours Minds, it tranſports them to Fury: Every Thing
of God. O my Saviour, thou didft drink a.more diſquiets, and nothing ſatisfies them.
bitter Cup from the Hands of thy Father, than that What Courſe doth Moſes now take? That which
which thou refufedſt of the Jews, or then that they ſhould have done, and did not: They cried
which I can drink from thee.
not more fervently to him, than he to God : If
Before, they could not drink if they would; he were their Leader, God was his; that which
now they might and would not. God can give us they unjuſtly required of him, he juſtly requires of
Bleſſings with ſuch a Tang, that the Fruition God, that could do it: He knew whence to look
ſhall not much differ from the Want : So many a for Redreſs of all Complaints ; this was not his
one hath Riches, not Grace to uſe them ; many Charge but his Maker's, which was able to main-
have Children, but fuch as they prefer Barrenneſs. tain his own A&. I ſee and acknowledge the Har-
They had ſaid before, Oh that we had any Water! bour, that we muſt put into, in all our ill Wea-
Now, Oh that we had good Water! It is good ſo ther. It is to thee, O God, that we muſt pour out
to deſire Bleſſings from God, that we may be the our Hearts, which only canft make our bitter Wa-
better for enjoying them; fo to crave Water, that ters ſweet.
it may not be fawced with Bitterneſs.
Might not that Rod, which took away the liquid
Now, theſe fond Iſraelites inſtead of praying, Nature from the Waters, and made them ſolid;
murmer; inſtead of praying to God, murmur a have alſo taken away the bitter Quality from theſe
gainſt Moſes. What bath the Righteous done? He Waters, and made them ſweet ; fince to flow is
made not either the Wilderneſs dry, or the Waters natural unto the Water ; to be bitter is but acci-
bitter: Yea (if his Conduct were the matter) dental. Moſes durft not employ his Rod without
what one Foot went he before them without God? a Precept ; he knew the Power came from the
The Pillar led them, and not he; yet Mofes is Commandment. We may not preſume on likeli-
murmured at. It is the hard Condition of Autho-hoods, but depend upon Warrants ; therefore Mo-
rity, that when the Multitude fare well, they ap- les doth not lift up his Rod to the Waters, but his
plaud themſelves; when ill, they repine againſt Hand and Voice to God.
their Governours. Who can hope to be free, if The Hand of Faith never knocked at Heaven in
Moſes eſcape not ? Never any Prince ſo merited of vain: No ſooner hath Moſes ſhewed his Grievance,
a People. He thruſt himſelf upon the Pikes of than God ſhews him the Remedy : Yet an unlike-
Pharoah's Tyranny. He brought them from a Bon-ly one, that it might be miraculous. He that
dage worſe than Death. His Rod divided the Sea, made the Waters, could have given them any Sa-
and ſhared Life to them, Death to the Purſuers
. vour: How eaſie is it for him that made the Mat-
Who would not have thought theſe Men ſo obliged ter to alter the Quality! It is not more hard to
to Moſes, that no Death could have opened their take away than to give. Who doubts but the ſame
Mouths, or raiſed their Hands againſt him? Yet Hand that created them, might have immediately
now, the firſt Occaſion of Want makes them rebel. changed them? Yet that Almighty Power will do
No Benefit can ſtop the Mouth of Impatience : If it by Means. A piece of Wood muſt ſweeten the
our Turn be not ſerved for the preſent, former Fa- Waters: What relation hath Wood to Water? Or
vours are either forgotten, or contemned. No that which hath no Savour, to the Redreſs of Bit-
marvel if we deal fo with Men, when God receives terneſs? Yet here is no more poſſibility of failing,
this Meaſure from us. One Year of Famine, one than Proportion to the Succeſs. All Things are
Summer of Peſtilence, one Moon of unſeaſonable ſubject to the Command of their Maker : He that
Weather, makes us over-look all the Bleſſings of made All of Nothing, can make every Thing of
God; and more to mutiny at the Senſe of our any Thing: There is ſo much Power in every Crea-
Evil, than to praiſe him for our Varieties of Good: ture, as he will pleaſe to give. It is the praiſe of Om-
Whereas Favours well beſtowed, leave us both nipotency to work by Improbabilities; Eliſha with
mindful and confident; and will not ſuffer us ei-Salt, Moſes with Wood, ſhall ſweeten the bitter
ther to forget or diſtruſt. O God, I have made an Waters: Let no Man deſpiſe the Means, when he
ill uſe of thy Mercies, if I have not learned to be knows the Author.
content with thy Corrections.
God taught his People by Actions, as well as
Moſes was in the ſame want of Water with them, Words. This Entrance fhewed them their whole
in the ſame diſtaſte of Bitterneſs, and yet they ſay Journey ; wherein they ſhould taſte of much Bit-
to Moſes, What ſhall we drink? If they had ſeen terneſs: But at laſt through the Mercy of God,
him furniſhed with full Veſſels of ſweet Water, and ſweetned with Comfort. Or did it not repreſent
themſelves put over to this unſavory Liquor, En-themſelves rather in the Journey? In the Foun-
tains

40
V.
Contemplations
LIB.
Thicles
the Change of the Water to the inte trained his creatures from your fand while you
tains of whoſe Hearts, were the bitter Waters of tainted : Uſually God meaſures the State of any
manifold Corruptions, yet their unſavoury Souls Church, or Country by the moſt; the greater
are ſweetned by the Graces of his Spirit. O Bleſſed Part carries both the Name and Cenſure. Sins are
Saviour, the Wood of thy Croſs, that is, the Ap- ſo much greater, as they are more Univerſal : So
plication of thy Sufferings, is enough to ſweeten a far is Evil from being extenuated by the Multitude
whole Sea of Bitterneſs. I care not how unplea of the Guilty, that nothing can more aggravate it.
fant a Potion I find in this Wilderneſs, if the Pow- With Men commonnefs may plead for Favour
er and Benefit of thy precious Death may ſeaſon with God it pleads for Judgment. Many Hands
it to my Soul.
draw the Cable with more Violence than few :
The Leprofie of the whole Body is more loathſome
than that of a Part.
But what do theſe Mutiniers ſay? Oh that we
Of the Quails and Manna.
had dyed by the hand of the Lord! And whoſe
Hand was this, Oh ye fond Iſraelites, if ye muſt pe-
He Thirſt of Iſrael is well quenched : For be-
riſh by Famine? God carried you forth; God re-
you
Station is changed to Elim ; where were twelve are ready to dye thus, ye ſay, Oh that we had
Fountains, for their twelve Tribes, and now they dyed by the Hand of the Lord!
complain as much of Hunger.
It is the Folly of Men, that in immediate Judg-
Contentation is a rare Bleſſing, becauſe it ari- ments they can ſee God's Hand; not in thoſe,
ſes either from a Fruition of all Comforts, or a not whoſe ſecond Cauſes are ſenſible; whereas God
defiring of ſome which we have not. Now, we holds himſelf equally intereſſed in all ; challeng-
are never ſo bare, as not to have ſome Benefits; ing that there is no Evil in the City, but from him.
never ſo full, as not to want Something, yea as It is but one Hand, and many Inftruments, that
not to be full of Wants. God hath much ado with God ſtrikes us with: The Water may not loſe the
us ; either we lack Health or Quietneſs, or Chil- Name, though it comes by Chanels and Pipes
dren, or Wealth, or Company, or our felves in all from the Spring. It is our Faithleſsneſs, that in
theſe. It is a Wonder theſe Men found not fault viſible Means we ſee not him that is inviſible.
with the want of Sauce to their Quails, or with And when would they have wifht to die ? When
their old Cloaths, or their ſolitary Way. Nature we ſate by the Fleſh-pots of Egypt: Alas, what
is moderate in her Deſires; but Conceit is unſati- good would their Fleſh-pots have done them, in
able. Yet who can deny Hunger to be a fore their Death? If they might ſuſtain their Life, yet
Vexation ? Before, they were forbidden foure what could they avail them in dying ? For if they
Bread, but now what Leaven is ſo foure as Want ? were unpleaſant, what Comfort was it to ſee
When Means hold out, it is eaſie to be content. them? If pleaſant, what Comfort to part from
Whiles their Dough, and other Cates laſted, whiles them? Our greateſt Pleaſures are but Pains in
they were gathering of the Dates of Elim, we hear their Loſs. Every Mind affe&s that which is like
no News of them. Who cannot pray for his daily it felf. Carnal Minds are for the Fleſh-pots of A-
Bread, when he hath it in his Cupboard? But gypt, though bought with Servitude; Spiritual are
when our own Proviſion fails us, then not to di- for the Preſence of God, though redeemed with
ftruſt the Proviſion of God, is a Noble Tryal of Famine; and would rather die in God's Preſence,
Faith. They ſhould have ſaid; He that ſtopt the than live without him in the fight of delicate or
Mouth of the Sea, that it could not devour us, can
full Diſhes.
as eaſily ſtop the Mouth of our Stomachs : It was They loved their Lives well enough: I heard
no eaſier Matter to kill the Firſt-born of Ægypt, how they ſhrieked, when they were in Danger of
by his immediate Hand, than to preſerve us : He the Ægyptians; yet now they ſay, Oh that we
that commanded the Sea to ſtand ſtill and guard had dyed! Not, Oh that we might live by the Fleſh-
us, can as eaſily command the Earth to nourilh us: pots; but, Oh that we had dyed! Although Life be
He that made the Rod a Serpent, can as well make naturally ſweet, yet a little Diſcontentment makes
theſe Stones Bread: He that brought Armies of us weary. It is a baſe Cowardlineſs, ſo ſoon as e-
Frogs and Caterpillers to Agypt, can as well bring ver we are called from the Garriſon to the Field, to
whole Drifts of Birds and Beaſts to the Deſart: think of running away. Then is our Fortitude wor-
He that ſweetned the Waters with Wood, can as thy of Praiſe, when we can endure to be miſerable.
well refreſh our Bodies with the Fruits of the Earth. But what, can no Fleſh-pots ſerve but thoſe of
Why do we not wait on him, whom we have Egypt? I am deceived, if that Land afforded them
found fo Powerful? Now they ſet the Mercy and any Fleſh-pots ſave their own: Their Landlords
Love of God upon a wrong Laſt; whiles they of Egypt held it Abomination to eat of their Diſhes,
meaſure it only by their preſent Senſe. Nature is or to kill that which they did eat. In thofe Times
jocond and cheerful whiles it profpereth: Let God then they did eat of their own; and why not
withdraw his Hand, no fight, no truſt. Thoſe can now? They had Droves of Cattle in the Wilder-
praiſe him with Timbrels for a preſent Favour, neſs: Why did they not take of them ? Surely, if
that cannot depend upon him, in the want of they would have been as good Husbands of their
Means for a future. We all are never weary of Cattle, as they were of their Dough, they might
receiving, foon weary of attending.
have had enough to eat without need of murmur-
The other Mutiny, was of ſome few Male-ing: For if their back-burden of Dough laſted for
contents, perhaps, thoſe Strangers, which fought a Month, their Herds might have ſerved them
their own Protection under the Wing of Iſrael; many Years. All Grudging is odious; but moſt,
this of the whole Troop. Not that none were free: when our Hands are full. To whine in the midſt
Caleb, Foſhua, Moſes, Aaron, Miriam were not yet of Abundance, is a ſhameful Unthankfulneſs.
When


LIB. V.
41
Of the Quails and Manna.
When a Man would have looked that the Anger ment ? Who can diſtruſt the Proviſion of the great
of God ſhould have appeared in Fire : now be- Houſe-keeper of the World, when he fees how
hold, his Glory appears in a Cloud. Oh the ex- he can furniſh his Tables at Pleaſure ? Is he grown
ceeding long-ſuffering of God, that hears their now Careleſs, or we Faithleſs rather? Why do we
Murmurings ! And as if he had been bound to not repoſe upon his Mercy ? Rather than we ſhall
content them, inſtead of puniſhing, pleaſes them; want, when we truſt him, he will fetch Quails
as a kind Mother would deal with a crabbed, from all the Coaſts of Heaven to our Board. Oh
Child, who rather ſtills him with the Breaſt, than Lord, thy Hand is not ſhortned to give ; let noe
calls for the Rod. One would have thought, that ours be ſhortned, or ſhut in receiving.
the fight of the Cloud of God ſhould have di Eliab's Servitors, the Ravens, brought him his
ſpelld the Cloud of their Diſtruſt; and this Glo- full Service of Bread, and Fleſh at once ; each
ry of God ſhould have made them aſhamed of Morning and Evening: But theſe Iſraelites have
themſelves, and afraid of him: Yet I do not hear their Fleſh at Even, and their Bread in the Morn-
them once ſay, What a mighty and gracious God ing : Good reaſon there ſhould be a difference.
have we diſtruſted ? Nothing will content an im- Eliah's Table was upon God's direct Appoinment ;
potent Mind, but fruition. When an Heart is the Iſraelites upon their Mutiny: Although God
hardned with any Paffion, it will endure much, will relieve them with Proviſion, yet he will pu-
ere it will yield to relent.
niſh their Impatience with Delay; ſo fhall they
Their Eyes ſaw the Cloud ; their Ears heard the know themſelves his People, that they ſhall find
Promiſe,the Performance is ſpeedy and anſwerable. they were Murmurers. Not only in the Matter,
Needs muſt they be convinced, when they ſaw God but in the Order, God anfwers their grudging
as Glorious in his Work, as in his Preſence; when firſt they complain of the want of Fleſh-Pots, then
they faw his Word juſtified by his Act. God tells of Bread. In the firſt place therefore they have
them afore-hand what he will do, that their Ex- Fleſh, Bread after. When they have Fleſh, yet
pectation might ſtay their Hearts. He doth that they muſt ſtay a time ere they can have a full
which he fore-told, that they might learn to truſt Meal ; unlefs they would eat their Meat bread-
him, ere he perform. They defred Meat, and lefs, and their Bread dry. God will be waited
receive. Quails; they deſired Bread, and have on, and will give the Conſummation of his Blef
Manna. If they had had of the coarſeſt Fleſh, ſings at his own leaſure. In the evening of our
and of the baſeſť Pulſe, Hunger would have made Life, we have the firſt Pledges of his Favour ; but
it dainty : But now God will pamper their Fa- in the morning of our Reſurrection, muſt we
mine; and gives them Meat of Kings, and Bread look for our perfect Saciety of the true Manna,
of Angels
. What a world of Quails were but ſuf- the Bread of Life.
ficient to ferve fix hundred thouſand Perſons ? Now the Iſraelites fped well with their Quails;
They were all ſtrong, all hungry ; neither could they did eat and digeſt, and proſper : not long
they be ſatisfied with fingle Fowls : What a Ta- after, they have Quails with a vengeance; the
ble hath God prepared in the Defart, for abun- Meat was pleaſant, but the Sawce was fearful, they
dance, for Delicacy ? Never Prince was ſo ſerved let down the Quails at their Mouth, but they
in his greateſt Pomp, as theſe rebellious Iſraelites came out at their Noſtrils. How much better had
in the Wilderneſs. God loves to over-deſerve of it been to have died of Hunger, through the Cha-
Men;
and to exceed not only their Sins, but iftiſement of God, than of the Plague of God,
their very Defires, in Mercy. How good fhall we with the Fleſh betwixt their Teeth! Behold, they
find him to thoſe that pleaſe him, ſince he is ſo periſh of the fame Diſeaſe then, whereof they
gracious to Offenders ! If the moſt graceleſs Iſrae- now recover. The fame Sin repeated, is Death,
lites be fed with Quails and Manna ; Oh, what whoſe firſt act found Remiſſion: Relapſes are de
Goodneſs is that he hath laid up for them that love ſperate, where the Sickneſs it ſelf is not. With
him ! As on the contrary, If the Righteous ſcarce us Men, once goes away with a Warning, the ſea
be ſaved, where will the Sinners appear? Oh cond is but Whipping, the third is Death. It is a
God, thou canſt, thou wilt make this difference. mortal thing to abuſe the Lenity of God; we
Howſoever, with us Men, the moſt crabbed and ſhould be preſumptuouſly mad, to hope that God
ſtubborn oftentimes fare the beſt ; the righteous will ſtand us for a Sinning-ſtock, to provoke him
Judge of the World frames his Renumerations as how we will. It is more Mercy than he ows us,
he finds us : And if his Mercy ſometime provoke if he forbear us once : it is his Juſtice to plague
the worſt to Repentance by his temporal Favours, us the ſecond time : We may thank our felves, if
yet he ever reſerves ſo much greater Reward for we will not be warned.
the Righteous : as Eternity is beyond Time, and Their Meat was ſtrange, but nothing ſo much
Heaven above Earth.
as their Bread. To find Quails in a Wilderneſs
It was not of any natural Inſtinct, but from the was unuſual ; but for Bread to come down from
over-ruling Power of their Creator, that theſe Heaven was yet more. They had ſeen Quails be-
Quails came to the Defart. Needs muſt they fore ( though not in ſuch number :) Manna was
come whom GOD brings. His Hand is in all never ſeen till now. From this Day till their fet-
the Motions of his meaneft Creatures. Not only tling in Canaan, God wrought a perpetual Mira-
we, but they move in him. As not many Quails, cle in this Food. Miracle in the Place: other
fo not one Sparrow falls without him: How much Bread riſes up from below, this fell down from
more are the Actions of his beſt Creature, Man, above ; neither did it ever rain Bread till now;
directed by his Providence ? How aſhamed might yet ſo did this heavenly Shower fall, that it is
theſe Iſraelites have been, to ſee theſe Creatures ſo confined to the Camp of Iſrael. A Miracle in the
obedient to their Creator, as to come and offer quantity : That every Morning ſhould fall enough
themſelves to their flaughter ; whiles they went to fill ſo many hundred thouſand Mouthes and
fo repiningly to his Service and their own Prefer-
Maws
42
LIB. V.
Contemplations.
Maws. A Miracle in the Compoſition ; that it Yet I fee fome difference between the true and
was ſweet like Hony-Cakes, round like Corian- typical Manna; God never meant that the Sha-
ders, tranſparent as Dew. A Miracle in the qua- dow and the Body Should agree in all Things.
lity ; that it melted by one Heat, by another har- The outward Manna reſerved, was Poiſon : the
dened. A Miracle in the difference of the fall ; fpiritual Manna is to us, as it was to the Ark; nor
that ( as if it knew Times, and would teach them good, unleſs it be kept perpetually ; if we keep
as well as feed them) it fell double in the Even it, it ſhall keep us from Putrefaction. The out-
of the Sabbath, and on the Sabbath fell not. A ward Manna fell not at all on the Sabbath : The
Miracle in the Putrefaction and Preſervation ; fpiritual Manna (though it balks no Day) yet it
that it was full of Worms, when it was kept be- falls double on God's Day: and if we gather it
yond the due Hour for diſtruſt : full of Sweet not then, we familh. In that true Sabbath of
neſs, when it was kept a Day longer for Religi- our glorious Reſt, we ſhall for ever feed of that
on; yea, many Ages, in the Ark, for a Monu- Manna which we have gathered in this Even of
ment of the Power and Mercy of the Giver. A
our Life.
Miracle in the continuance and ceaſing ; that
this Shower of Bread followed their Camp in all
their removals, till they came to taſte of the Bread
of Canaan, and then withdrew it felf, as if it ſhould
have ſaid, Ye need no Miracles now ye have
Means.
The Rock of Rephidim
They had the Types ; we have the Subſtance
. Befate, they hungered and were filed and we efter
In this Wilderneſs of the World, the true Manna thirſt again. They have Bread and Meat, but
is rained upon the Tents of our Hearts. He that want Drink: It is a marvel if God do not ever-
ſent the Manna, was the Manna, which he ſent : more hold us ſhort of ſomething, becauſe he would
He hath ſaid, I am the Manna that came down from keep us ſtill in exerciſe. We ſhould forget at
Heaven. Behold, their whole Meals were Sacra- whoſe Coſt we live, if we wanted nothing. Still
mental : Every Morfel they did eat, was Spiritual. God obſerves a viciſſitude of Evil, and Good; and
We eat ftill of their Manna : ftill he comes down the ſame Evils that we have paſſed, return upon
from Heaven. He hath Subſtance enough for us in their courſes. Croſſes are not of the nature
Worlds of Souls ; yet only is to be found in the of thoſe Diſeaſes, which they ſay a Man can have
Liſts of the true Church; he hath more Sweet- but once. Their firſt ſeiſure doth but make way
neſs than the Hony, and the Hony-comb. Hap- for their re-entry. None but our laſt Enemy
py are we if we can find him ſo ſweet as he is. comes once for all; and I know not, if that : for
The fame Hand that rained Manna upon their even in living we die daily. So muft we take our
Tents, could have rained it into their Mouths, or leaves of all AMictions, that we reſerve a Lodging
Laps. God loves we ſhould take Pains for our for them, and expect their return.
fpiritual Food. Little would it have availed them, All Iſrael murmured when they wanted Bread,
that the Manna lay about their Tents, if they had Meat, Water ; and yet all Ifrael departed from the
not gone forth and gathered it, beaten it, bak’d Wilderneſs of Sin to Rephidim, at God's Command.
it: Ier Salvation be never ſo plentiful, if we bring The very worſt Men will obey God in ſomething;
it not home, and make it ours by Faith, we are none but the Good, in all: He is rarely deſpe-
no whit the better. If the Work done, and Means rate, that makes an univerſal Oppoſition to God.
uſed, had been enough to give Life, no Iſraelite It is an unfound Praiſe that is given a Man, for
had died: Their Bellies were full of that Bread, one good Action : It may be ſafely ſaid of the
whereof one Crum gives Life : yet they died ma very Devils themſelves, that they do ſomething
ny of them in diſpleaſure. As in natural, ſo in well: they know and believe, and tremble. If
ſpiritual Things, we may not truſt to Means: we follow God, and murmure, it is all one, as if
The Carcaſs of the Sacrament cannot give Life, we had ſtay'd behind.
but the Soul of it; which is the Thing repreſen Thoſe diſtruſt his Providence in their Neceſſity,
ted. I ſee each Man gather, and take his juſt that are ready to follow his Guidance in their
Meaſure out of the common Heap. We muſt be Welfare. It is an harder matter to endure in ex-
induſtrious, and helpful each to other : but when tream Want, than to obey an hard Command-
we have done, Chriſt is not partial. If our San- ment. Sufferings are greater Trials, than Acti-
Aification differ, yet our Juſtification is equal ons: How many have we ſeen jeopard their Lives,
in all.
SO
wav
with chearful Reſolution, which cannot endure in
He that gave a Gomer to each, could have gi- cold Blood to loſe a Limb with Patience ! Becauſe
ven an Ephah : As eaſily could he have rained God will have his throughly tried, he puts them
down enough for a Month, or a Year at once, as to both; and if we cannot endure both to follow
for a Day. God delights to have us live in a con him from Sin, and to thirſt in Rephidim, we are not
tinual Dependence upon his Providence, and each found Iſraelites.
Day renew the acts of our Faith and Thankful God led them, on purpoſe to this dry Rephidim :
neſs. But what a covetous Iſraelite was that, which He could as well have conducted them to ano-
in a fooliſh Diftruft would be ſparing the Charges ther Elim, to convenient Waterings : Or, he that
of God; and reſerving that for Morning, which gives the Waters of all their Channels, could as
he ſhould have ſpent upon his Supper. He fall well have derived them to meet Iſrael : but God
know, that even the Bread that came down from doth purpoſely carry them to thirſt. It is not for
Heaven can corrupt: The Manna was from neceſſity, that we fare ill, but out of choice : It
above ; the Worms and Stink from his Diffidence. were all one with God to give us Health, as Sick-
Nothing is ſo Soveraign which being perverted, neſs; Abundance as Poverty. The Treaſury of
may not annoy inſtead of benefitting us.
two la baseins
his





L IB. V.
The Rock of Rephidim.
43
his Riches hath more Store than his Creature can Hands, though his Ears he would not? Oh the
be capable of; we could not complain, if it were deep Infidelity of theſe Ifraelites, that ſaw and be
not good for us to want.
lieved not !
This ſhould have been a Contentment able to And how will they know if God be amongſt
quench any Thirft : God bath led us hither ; if Moſes them? As if he could not be with them, and they
out of Ignorance had miſguided us,or we by chance be athirft : either God muft humour carnal Minds,
had faln upon theſe dry Defarts, though this or be diftruſted : if they proſper (though it be
were no remedy of our Grief, yet it might be with Wickedneſs) God is with them ; if they be
fome ground of our Complaint. But now the thwarted in their own Deſigns, ſtraight, Is God
Counſel of ſo wiſe and merciful a God , hath with us? It was the way to put God from them,
drawn us into this Want; and ſhall not he as ea- to diſtruſt and murmure. If he had not been with
fily find the way out? It is the Lord, let him do them, they had not lived; if he had been in
what he will. There can be no more forcible them, they had not mutinied. They can think
Motive to Patience, than the acknowledgment of him abſent in their want, and cannot ſee him ab-
a Divine Hand that ſtrikes us. It is fearful to be ſent in their Sin : and yet Wickedneſs, not Ami-
in the Hand of an Adverſary; but who would not aion, argues him gone ; yer then is he moſt pre-
be confident of a Father Yet in our frail Hu- ſent, when he moft chaſtiſes.
manity, Choler may tranſport a Man from re Who would not have looked, that this Anſwer
membrance of Nature ; but when we feel our of Moſes ſhould have appeaſed their Fury? As
felves under the Diſcipline of a wiſe God, that what can ſtill him that will not be quiet to think
can temper our Aflictions to our Strength, to our he hath God for his Adverſary? But as if they
Benefit ; who would not rather murmure at him-would wilfully war againſt Heaven, they proceed;
felf, that he ſhould ſwerve towards Impatience ? yet with no leſs Craft than Violence; bending
Yet theſe ſturdy Iſraelites wilfully murmure : and their Exception to one part of the Anſwer : and
will not have their Thirſt quenched with Faith, ſmoothly omitting, what they could not except
but with Water. Give us Water.
againſt. They will not hear of tempting God :
I looked to hear when they would have entrea- they maintain their ſtrife with Moſess
, both with
ted Moſes to pray for them : but inſtead of entrea- Words and Stones. How malicious, how heady is
ting, they contend; and inſtead of Prayers, I find Impatience! The Act was Gods, they caft it up-
Commands: Give us Water. If they had gone to on Moſes, Wherefore haft thou brought us? The Act
God without Moſes, I ſhould have praiſed their of God was merciful, they make it cruel, To kill
Faith: but now they go to Moſes without God, I
us and our Children: As if God and Moſes meant
hate their ſtubborn Faithleſneſs. To ſeek to the nothing but their Ruine, who intended nothing
fecond Means, with neglect of the firſt, is the but their Life and Liberty. Fooliſh Men! What
Fruit of a falſe Faith.
needed this Journey to Death? Were they not as
The Anſwer of Moſes is like himſelf, mild and obnoxious to God in Agypt? Could not God by
ſweet : Why contend you with me? Why tempt Moſes as eaſily have killed them in Ægypt, or in
ye the Lord ? In the firſt Expoftulation condemn the Sea, as their Enemies? Impatience is full of
ing them of Injuſtice ; ſince not he, but the Lord miſconſtruction; if it be poſſible to find out any
had afflicted them. In the ſecond, of Preſumpti- Glofs to corrupt the Text of God's Actions, they
on ; that ſince it was God that tempted them by ſhall be ſure not to ſcape untainted.
Want, they ſhould tempt him by Murmuring. In It was nó expoftulating with an unreaſonable
the one, he would have them ſee their Wrong; in Multitude ; Moſes runs ſtraight to him that was
the other their Danger. As the Act came not able at once to quench their Thirſt, and their Fu-
from him, but from God; ſo he puts it off to God, ry: What shall I do to this people ? It is the beſt way
from himſelf: Why tempt ye the Lord ? The oppo- to truſt God with his own Cauſes : when Men
fition which is made to the Inſtruments of God, will be intermedling with his Affairs, they undo
redounds ever to his Perſon. He holds himſelf themſelves in vain. We ſhall find Difficulties in
fmitten through the Sides of his Miniſters : fo all great Enterpriſes : if we be ſure we have be-
hath God incorporated theſe Reſpects, that our gun them from God, we may ſecurely caſt all
Subtilty cannot divide them.
Events upon his Providence, which knows how
But what Temptation is this? Is the Lord among to diſpoſe, and how to end them.
aus or no? Infidelity is Crafty, and yet fooliſh; Moſes perceived Rage, not in the Tongues only,
Crafty in her Infinuations, fooliſh in her Conceits. but in the Hands of the Iſraelites. Yet a while
They imply, If we were ſure the Lord were with us, longer and they will ſtone me. Even the Leader of
we would not diſtruſt; they conceive Doubts of his God's People feared Death , and ſinned not in
Preſence, after ſuch Confirmations. What could fearing. Life is worthy to be dear to all; eſpe-
God do more, to make them know him preſent, cially to him whom publick Charge hath made
unleſs every Moment ſhould have renewed Mi- neceſſary : Meer Fear is not finful ; it is Impo-
racles? The Plagues of Ægypt, and the Diviſion tence and Diſtruſt that accompany it, which make
of the Sea were ſo famous, that the very Inns of it Evil. How well is that Fear beſtowed, that
Fericho rang of them. Their Waters were lately fends us the more importunately to God! Some
ſweetned ; the Quails were yet in their Teeth; Man would have thought of flight ; Moſes flies
the Manna was yet in their Eye; yea, they ſaw to his Prayers ; and that not for Revenge, but for
God in the Pillar of the Cloud, and yet they ſay, Help. Who but Moſes would not have ſaid, This
Is the Lord amongft us? No Argument is enough to twice they have mutinied, and been pardoned ;
an incredulous Heart ; not Reaſon, not senſe, and now again thou ſeeft, O Lord, how madly
not Experience. How much better was that they rebel, and how bloodily they intend againſt
Faith of Thomas, that would believe his Eyes and me ; preſerve me, I beſeech thee, and plague
mo G2
them.





44
LIB. V.
Contemplations.
them. I hear none of this, but imitating the
long-ſuffering of his God, he ſeeks to God for
The Foil of AMALEK : Or,
them, which fought to kill him for the Quarrel
of God.
The Hand of Moses lift up.
Neither is God ſooner fought than found : All
Iſrael might ſee Moſes go towards the Rock: none
belief made them unworthy of this Privilege und N halooner is Iſrael's Thirft lacked, than God
hath an Amalekite ready to aſſault them.
is no ſmall Favour of God, to make us Witneſſes The Almighty hath choice of Rods to whip us
of his great Works ; that he crucifies his Son be- with ; and will not be content with one Trial.
fore us ; that he fetches the Water of Life out of They would needs be quarrelling with Moſes, with-
the true Rock, in our fight, is an high Preroga- out a Cauſe; and now God ſends the Amalekites
tive ; if his Rigour would have taken it, our In to quarrel with them. It is juſt with God, that
fidelity had equally excluded us, whom now his they which would be contending with their beſt
Mercy hath received.
Friends, fhould have work enough of contending
Moſes muſt take his Rod; God could have done with Enemies.
it by his Will, without a Word; or by his Word, In their Paſſage out of Agypt, God would not
without the Rod; but he will do by Means, that lead them the neareſt Way, by the Philiſtines Land,
which he can as eaſily do without.. There was left they ſhould repent at the ſight of War; now
no Vertue in the Rod, none in the Stroke; but they both fee, and feel it. He knows how to make
all in the Command of God. Means muſt be uſed, the fitteſt choice of the times of Evil; and with
and yet their Efficacy muſt be expected out of holds that one while, which he ſends another, not
themſelves.
without a juft Reaſon, why he fends, and with-
It doth not fuffice God to name the Rod, with holds it : Ánd though to us they come ever (as
out a Deſcription ; Whereby thou ſmoteſ the River :) we think) unſeaſonably, and at ſome times more
Wherefore ? but to ſtrengthen the Faith of Mofes, unfitly than others; yea, he that ſends them knows
that he might well expect this Wonder from that, their Opportunities.
which he had tried to be miraculous. How could Who would not have thought, a worſe time
he but firmly believe, that the fame Means which could never have been pick'd for Iſrael's War, than
turned the Waters into Blood, and turned the Sea now? In the feebleneſs of their Troops, when
into a Wall, could as well turn the Stone into they were wearied, thirſty, unweaponed ; yet
Water ? Nothing more raiſes up the Heart in pre- now muſt the Amalekites do that, which before, the
fent Affiance, than the recognition of Favours, or Philiſtines might not do: we are not worthy, not
Wonders paſſed. Behold, the ſame Rod that able to chuſe for our ſelves.
brought Plagues to the Ægyptians, brings Delive To be fick, and die in the ſtrength of Youth,
rances to Iſrael
. By the ſame Means can God in the minority of Children: to be pinched with
ſave and condemn, like as the fame Sword de-Poverty, or miſcarriage of Children in our Age,
fends and kills.
how harſhly unſeaſonable it ſeems ! But the infi-
That Power which turned the Wings of the nite Wiſdom that orders our Events, knows how
Quails to the Wilderneſs, turned the Courſe of the to order our Times. Unleſs we will be ſhameleſs
Water through the Rock: he might (if he had Unbelievers, O Lord, we muſt truſt thee with
pleaſed) have cauſed a Spring to well out of the our Selves and our Seaſons, and know, that not
plain Earth ; but he will now fetch it out of the that which we defire, but that which thou haft
Stone, to convince and ſhame their Infidelity. appointed, is the fitteſt time for our Sufferings.
What is more hard and dry than the Rock ? Amalek was Efau's Grand-Child ; and theſe Ifrae-
What more moiſt and fupple than Water ? That | lites the Sons of Facob. The abode of Amalek was
they may be aſhamed to think, they diſtruſted left not ſo far from Agypt, but they might well hear
God could bring them Water out of the Clouds what became of their Couſins of Iſrael; and now,
or Springs, the very Rock ſhall yield it.
doubtleſs, out of Envy watch'd their opportunity
And now, unleſs their Hearts had been more of Revenge for their old Grudge. Malice is com-
rocky than this Stone, they could not but have monly hereditary, and runs in the Blood, and (as
reſolved them into Tears, for this Diffidence. we uſe to ſay of Runnet) the older it is, the
I wonder to ſee theſe Iſraelites fed with Sacra- ſtronger.
ments : Their Bread was Sacramental, whereof Hence is that fooliſh Hoftility, which fome Men
they communicated every Day : left any Man unjuſtly nouriſh upon no other Grounds than the
fhould complain of frequence, the Iſraelites recei- Quarrels of their Fore-fathers. To wreak our
ved daily, and now their Drink was Sacramental, Malice upon Pofterity, is at the beſt, but the hu-
that the ancient Church may give no warrant of mour of an Amalekite.
a dry Communion.
How cowardly and how crafty was this Skir-
Twice therefore hath the Rock yielded them miſh of Amalek ! They do not bid them Battel in
Water of refreſhing, to fignifie that the true ſpi- fair terms of War, but without all noiſe of Warn-
ritual Rock yields it always. The Rock that fol- ing, come ſtealing upon the hindmoſt, and fall
lowed them was Chrift : out of thy Side, o Saviour, upon the weak and ſcattered Remnants of Iſrael.
iſſued that bloody Stream, whereby the Thirſt There is no looking for Favour at the Hands of
of all Believers is comfortably quenched : Let us / Malice : the worſt that either Force or Fraud can
but thirſt; not with repining, but with Faith ; I do, muſt be expected of an Adverſary; but much
his Rock of thine ſhall abundantly flow forth to more of our ſpiritual Enemy; by how much his
our Souls, and follow us, till this Water be chan- Hatred is deeper. Behold, this Amalek lies in Am-
ged into that new Wine, which we ſhall drink buſh to hinder our Paffage unto our Land of
with thee in thy Father's Kingdom.
Pro-







LIB. V.
The Foil of AMA L E K.
45
ز
Promiſe ; and ſubtilly takes all Advantages of our ters to Blood, and brought varieties of Plagues up-
Weakneſſes. We cannot be wiſe or ſafe if we ſtay on Ægypt, Why not now on Amalek ?
behind our Colours; and ſtrengthen not thoſe Nothing can more hearten our Faith, than the
Parts, where is moſt peril of Oppoſition.
view of the Monuments of God's Favour: if ever
I do not hear Moſes ſay to his Joſhua ; Amalek we have found any Word or Aą of God cordial
is come up againſt us ; it matters not whether to us, it is good to fetch it forth oft to the Eye.
thou go againft him or not ; or, if thou go, whe- The renewing of our Senſe, and Remembrance,
ther alone or with Company; or, if accompanied, makes every Gift of God perpetually beneficial.
whether with many or few, ſtrong or weak'; or, If Moſes had received a Command, that Rod
if ſtrong Men, whether they fight or no; I will which fetch'd Water from the Rock, could as well
pray on the Hill: but, Chuſe us ont Men and go have fetch'd the Blood of the Amalekites out of
fight.
their Bodies. God will not work Miracles always;
Then only can we pray with hope, when we neither muſt we expect them unbidden.
have done our beſt. And though the Means can Not as a Standard-bearer ſo much as a Suppli-
not effe& that, which we defire, yet God will ant doth Moſes lift up his Hand : the Gelture of
have us uſe the likelieſt Means on our part, to ef- the Body ſhould both expreſs and further the Piery
feet it. Where it comes immediately from the of the Soul. This Fleſh of ours is not a good Ser-
Charge of God, any Means are effectual; one vant unleſs it help us in the beſt Offices: The
Stick of Wood ſhall fetch Water out of the God of Spirits doth moſt reſpect the Soul of our
Rock, another ſhall fetch Bitterneſs out of the Devotion ; yet it is both unmannerly and irreli-
Water : but in thoſe Projects which we make for gious to be miſgeſtured in our Prayers. The care-
our own Purpoſes, we muſt chuſe thoſe helps leſs and uncomely Carriage of the Body helps both
which promiſe moſt Efficacy. In vain ſhall Moſes to fignifie and make a prophane Soul.
be upon the Hill, if Joſhua be not in the Valley. The Hand and the Rod of Moſis never moved
Prayer without Means, is a mockery of God. in vain ; though the Rod did not ſtrike Amalek,
Here are two Shadows of one Subſtance ; the as it had done the Rock; yet it fmote Heaven,
fame Chriſt in Foſhua fights againſt our fpiritual and fetch'd down Victory. And that the Iſraelites
Amalek, and in Moſes ſpreads out his Arms upon might fee, the Hand of Moſes had a greater ſtroke
the Hill; and in both, conquers. And why doth in the Fight than all theirs, the ſucceſs muft riſe
he climb up the Hill rather than pray in the Val- and fall with it : Amalek roſe, and Iſrael fell with
ley? Perhaps, that he might have the more free- his Hand falling : Amalek fell, and Iſrael riſes, with
dom to his Thoughts; which, following the Senſe, his Hand raiſed. «Oh the wondrous Power of the
are ſo much more heavenly, as the Eye ſees more Prayers of Faith! All heavenly Favours are deri-
of Heaven. Though Vertue lies not in the Place, ved to us from this Channel of Grace : to theſe
yet Choice muſt be made of thoſe Places, which are we beholden for our Peace, Preſervations, and
may be moſt help to our Devotion : perhaps, that all the rich Mercies of God which we enjoy. We
he might be in the Eye of Iſrael.
could not want if we could ask.
The preſence and fight of the Leader gives Every Man's Hand would not have done this,
Heart to the People : neither doth any thing more but the Hand of a Moſes. A faithleſs Man may as
move the Multitude, than Example. A publick well hold his Hand and Tongue ftill ; he may
Perſon cannot hide himſelf in the Valley: but yet babble, but prays not; he prays ineffectually, and
it becomes him beſt to fhew himfelf upon the receives not : Only the Prayer of the Righteous
Hill.
availeth much ; and only the Believer is Righ-
The Hand of Moſes muſt be raiſed, but not em-
pty ; neither is it his own Rod that he holds, but There can be no Merit, no Recompence an-
God's. In the firſt meeting of God with Mofes, ſwerable to a good Man's Prayer; for Heaven
the Rod was Mofes's ; it is like, for the uſe of his and the Ear of God is open to him but the for-
Trade : now the Propriery is altered; God hath mal Devotions of an ignorant, and faithleſs Man,
ſo wrought by it, that now he challenges it; and are not worth that cruft of Bread which he asks:
Moſes dare not call it his own.
yea, it is Preſumption in himſelf; how ſhould it
Thoſe Things which it pleafes God to uſe for he beneficial to others? It prophanes the Name of
his own Service, are now changed in their Condi- God, inſtead of adoring it.
tion The Bread of the Sacrament was once the But how juftly is the Fervency of the Prayer
Baker's, now it is God's; the Water was once eve- adạed to the Righteoufnefs of the Perfon? When
ry Man's, now it is the Laver of Regeneration. It | Moſes hand flackned, Amalek prevailed. No Moſes
is both unjuſt and unſafe to hold thoſe Things can have his Hand ever up; it is a Title proper
common, wherein God hath a peculiarity: to God, that his Hands are ftretched out ftill :
At other Times, upon occaſion of the Plagues, whether to Mercy or Vengeance. Our Infirmity
and of the Quails, and of the Rock, he was com- will not ſuffer any long Intention, either of Body
manded to take the Rod in his Hand, now he doth or Mind. Long Prayers can hardly maintain their
it unbidden. He doth it not now for miraculous Vigour; as in tall Bodies the Spirits are diffuſed.
Operation, but for Incouragement.
The ſtrongeſt Hand will languiſh with long ex-
For when the Iſraelites ſhould caft up their Eyes ténding : and when our Devotion tires, it is ſeen
to the Hill, and fee Mofes and his Rod, (the Man in the ſucceſs; then ſtraight our Amalek prevails.
and the Means that had wrought ſo powerfully Spiritual Wickedneſſes are maſtered by vehement
for them) they could not bur take heart to them- Prayer; and by heartleſneſs in Prayer over-
ſelves, and think, There is the Man that delivered come us.
us from the Ægyptian, Why not now from the Moſes had two helps ; a Stone to fit on, and an
Amalekite ? There is the Rod which turned Wa- Hand to raiſe his : and his fitting and holpen
Hand
teous.
46
LIB. V.
Contemplations.

Hand is no leſs effectual. Even in our Prayers O marvellous Accordance betwixt the two
will God allow us to reſpect our own Infirmities. Teſtaments! In the very time of their Delivery,
In caſes of our Neceſſity, he regards not the Po- there is the ſame Agreement, which is in the Sub-
fture of Body, but the Affections of the Soul. ſtance. The ancient Jews kept our Feafts, and we
Doubtleſs Aaron and Hur did not only raiſe their ſtill keep theirs. The Feaſt of the Paſsover is the
Hands, but their Minds with his : The more Cords time of Chriſt's Reſurrection, then did he paſs
the eaſier Draught. Aaron was Brother to Moſes : from under the Bondage of Death. Chriſt is our
There cannot be a more brotherly Office, than to Paſsover, the Spotleſs Lamb, whereof not a Bone
help one another in our Prayers, and to excite muſt be broken. The very Day wherein God
our mutual Devotions. No Chriſtian may think it came down in Fire and Thunder to deliver the
enough to pray alone: He is no true Iſraelite, that Law, even the ſame Day came alſo the Holy
will not be ready to lift up the weary Hands of Ghoſt down upon the Diſciples in fiery Tongues,
God's Saints.
for the Propagation of the Goſpel. That other
All Iſrael faw this; or if they were ſo intent was in Fire and Smoak, Obſcurity was mingled
upon the Slaughter and Spoil, that they obſerved with Terror: This was in Fire without Smoak,
it not, they might hear it after from Aaron and Hur: befitting the Light and Clearneſs of the Goſpel :
yet this contents not God; It muſt be written. Ma- Fire, not in Flaſhes, but in Tongues ; not to tera
ny other Miracles had God done before ; not one rifie but to inſtruct. The Promulgation of the
directly commanded to be recorded : The other Law, makes way for the Law of the Goſpel : No
were only for the Wonder; this for the Imitation Man receives the Holy Ghoſt, but he which hath
of God's People. In Things that muſt live by Re- felt the Terrours of Sinai.
port, every Tongue adds or detracts ſomething: God might have impoſed upon them a Law by
The Word once written is both unalterable and force; they were his Creatures, and he could re-
permanent.
quire nothing but Juſtice. It had been but equal
As God is careful to maintain the Glory of his that they ſhould be compelled to obey their Maker ;
miraculous Victory, ſo is Moſes deſirous to ſecond yet that God which loves to do all things ſweetly,
him ; God by a Book, and Moſes by an Altar, and gives the Law of Juſtice in Mercy, and will not
a Name. God commands to enrole it in Parch-imperiouſly command, but craves our Affent for
ment; Moſes regiſters it in the Stones of his Altar that, which it were Rebellion not to do.
which he raiſes, not only for future Memory, but How gentle ſhould be the proceeding of fellow
for preſent Uſe. That Hand which was weary Creatures, who have an equality of Being, with
of lifting up, ftrait offers a Sacrifice of Praiſe to an inequality of Condition; when their Infinite
God: How well it becomes the Juſt to be thank- Maker requeſts, where he might conſtrain! God
ful! Even very Nature teacheth us Men to abhor will make no Covenant with the unwilling; how
Ingratitude in ſmall Favours. How much leſs can much leſs the Covenant of Grace, which ſtands all
that Fountain of Goodneſs abide to be laded at upon Love? If we ſtay till God offer Violence to
with unthankful Hands? O God, we cannot but our Will, or to us, againſt our Will, we ſhall die
confeſs our Deliverances : Where are our Altars Strangers from him. The Church is the Spouſe
Where are our Sacrifices ? Where is our Jehovah of Chriſt ; he will enjoy her Love by a willing
milli ? I do not more wonder at thy Power in pre- Contract, not by a Raviſhment. The Obſtinate
ſerving us, than at thy Mercy, which is not weary have nothing to do with God; the Title of all
of caſting away Favours upon the Ungrateful. Converts, is a willing People.
That Íſrael inclined to God, it was from God;
he inquires after his own Gifts in us, for our Ca-
Site The Law. de
pacity of more. They had not received the Law,
unleſs they had firſt received a Diſpoſition fit to be
Gabi commanded. As there was an Inclination to hear,
IT is but about ſeven Weeks ſince Iſrael came out
of Agypt; in which Space God had cheriſhed Juſtice had before prepared his Iſraelites, by Hun-
their Faith by five ſeveral Wonders: Yet now he ger, Thirſt, fear of Enemies; his Mercy had pre-
thinks it time to give them Statutes from Heaven, pared them by Deliverances, by Proviſions of Wa-
as well as Bread. The Manna and Water from the ter, Meat, Bread; and yet beſides all the fight of
Rock ( which was Chriſt in the Goſpel) were gi- God in his Miracles, they muſt be three Days pre-
ven before the Law. The Sacraments of Grace, pared to hear him. When our Souls are at the beſt,
before the legal Covenant. The Grace of God our Approach to God requires particular Addreſ-
preventeth our Obedience; therefore ſhould we ſes : And if three Days were little enough to pre-
keep the Law of God, becauſe we have a Saviour. pare them to receive the Law, how is all our Life
Oh the Mercy of our God! Which before we fee ſhort enough to prepare for the reckoning of our
what we are bound to do, ſhews us our Remedy, obſerving it? And if the Word of a Command ex-
if we do it not: How can our Faith diſanul the pected ſuch readineſs, what ſhall the Word of Pro-
Law, when it was before it? It may help to miſe, the Promiſe of Chriſt and Salvation ?
fulfil that which ſhall be ; it cannot fruſtrate that The Morain of Agypt was not fo Infectious as
which was not. The Letters which God had writ- their Vices; the Contagion of theſe ſtuck ftill by Iſra-
ten in our fleſhy Tables, were now (as thoſe el: All the Water of the Red Sea, and of Marah, and
which are carved in ſome Barks ) almoſt grown that which guſhed out of the Rock, had not waſh-
out ; he ſaw it time to write them in dead Tables, ed it off. From theſe, they muſt now be fan&tified.
whoſe Hardneſs ſhould not be capable of Alterati- As Sin is alwaysdangerous, ſo moft when we bring
on: He knew, that the Stone would be more it into God's light : It envenometh both our Per-
faithful than our Hearts.
ſons and Services, and turns our Good into Evil.
As
I

LIB. V.
The Lam.
47
As therefore we muſt be always Holy; ſo moſt rible in the Execution of his Will, as now in the
when we preſent our felves to the holy Eyes of Promulgation of it. Here was nothing but a ma-
our Creator. We waſh our Hands every Day ; but | jeftical Terror in the Eyes, in the Ears of the Iſram
when we are to fit with ſome great Perſon, we elites; as if God meant to ſhew them by this, how
fcoure them with Balls. And if we muſt be ſancti- fearful he could be. Here was the Lightning dart-
fied only to receive the Law, how holy muſt we ed in their Eyes, the Thunders roaring in their
be to receive the Grace promiſed in the Goſpel ? Ears, the Trumpet of God drowning the Thunder-
Neither muſt themſelves only be cleanſed, but claps, the Voice of God out-ſpeaking the Trum-
their very Cloaths : Their Garments ſmelt of pet of the Angel; the Cloud enwrapping, the
Ægypt, even they muſt be waſhed : Neither can Smoak aſcending, the Fire flaming, the Mount
Cloaths be capable of Sin, nor can Water cleanſe trembling, Mofes climbing and quaking, Paleneſs
from Sin: The Danger was neither in their Gar- and Death in the Face of Iſrael, Uproar in the Ele-
ments, nor their Skin ; yet they muſt be waſhed, ments, and all the Glory of Heaven turned into
that they might learn by their Cloaths, with what Terror. In the Deſtruction of the firſt World, there
Souls to appear before their God. Thoſe Gar- was Clouds without Fire: In the Deſtruction of som
ments muſt be waſhed, which ſhould never wax dom, there was Fire raining without Clouds; but
old, that now they might begin their Age in Puri- here was Fire, Smoak, Clouds, Thunder Earth-
ty, as thoſe which were in more Danger of being quakes, and whatſoever might work more Aftoniſh-
foul, than bare. It is fit that our Reverence to ment; than ever was in any Vengeance inflicted.
God's Preſence ſhould appear in our very Gar-And if the Law were thus given, how ſhall it be
ments; that both without and within we may be required ? If ſuch were the Proclamation of God's
cleanly : But little would Neatneſs of Veſtures Statutes, what ſhall the Seffions be? Ife, and
avail us with a filthy Soul. The God of Spirits tremble at the Reſemblance. The Trumpet of the
looks to the Inner Man; and challenges the Purity Angel called unto the one: The Voice of an Arch-
of that Part which reſembles himſelf: Cleanſe your angel, the Trumpet of God ſhall ſummon us to
Hands ye Sinners, and purge your Hearts ye double the other
. To the one, Moſes (that climbed up
minded.
that Hill, and alone ſaw it ) ſays, God came with
Yet even when they were waſhed and fanctifi- ten Thouſands of his Saints; in the other, thou-
ed, they may not touch the Mount; not only fand thouſands ſhall miniſter to him, and ten thou,
with their Feet, but not with their Eyes: The fand thouſands ſhall ſtand before him. In the one,
Smoak keeps it from their Eyes, the Marks from Mount Sinai only was on a Flame; all the World
their Feet. Not only Men that had ſome Impu- ſhall be ſo in the other : In the one there was Fire,
rity at their beſt, are reſtrained, but even Beaſts Smoak, Thunder and Lightning: In the other a
which are not capable of any Unholineſs. Thoſe fiery Stream fhall iſſue from him, wherewith the
Beaſts which muſt touch his Altars, yet might Heavens ſhall be diſſolved, and the Elements ſhall
not touch his Hill: And if a Beait touch it, he melt away with a Noiſe. O God, how powerful
mult dye ; yet ſo as no Hands may touch that, art thou to inflict Vengeance upon Sinners, who
which hath touched the Hill
. Unreaſonableneſs didſt thus forbid Sin! And if thou wert fo terrible
might ſeem to be an Excuſe in theſe Creatures: a Lawgiver, what a Judge ſhalt thou appear?
That therefore which is Death to a Beaſt, muft What ſhall become of the Breakers of fo fiery a
needs be capital to them whoſe Reaſon ſhould Law ? Oh where ſhall thoſe appear that are guilty
guide them to avoid Preſumption. Thoſe Iſraelites of the tranſgreſſing that Law, whoſe very Delive
which ſaw God every day in the Pillar of Fire, and ry was little lefs than Death? If our God ſhould
the Cloud, muſt not come near him in the Mount. exact his Law but in the ſame Rigour wherein he
God loves at once Familiarity and Fear ; Famili- he gave it, Sin could not quit the coſt : But now
arity in our Converſation, and Fear in his Com the Fire wherein it was delivered, was but terrify-
mands. He loves to be acquainted with Men, in ing; the Fire wherein it ſhall be required, is con-
the Walks of their Obedience; yet he takes State fuming. Happy are thoſe that are from under the
upon him in his Ordinances; and will be trembled Terrours of that Law, which was given in Fire,
at in his Word and Judgments.
and in Fire ſhall be required.
I ſee the Difference of God's Carriage to Men God would have Ifrael fee, that they had not to
in the Law and in the Goſpel : There the very do with ſome impotent Commander, that is fain
Hill where he appeared, may not be touched of to publiſh his Laws without Noiſe, in dead Paper;
the pureſt Iſraelite ; here the Hem of his Garment which can more eaſily injoynthan punish; or de-
is touched by the Woman that had the Flux offcry, than execute ; and therefore before he gives
Blood; yea, his very Face was touched with the them a Law, he shews them that he can command
Lips of Fudas. There the very Earth was prohi- Heaven, Earth, Fire, Air, in revenge of the Breach
bited them, on which he deſcended: Here his ve- of the Law ; that they could not but think it dead-
ry Body and Blood is profered to our Touch and ly to diſpleaſe ſuch a Law-giver, or violate ſuch
Taſte. Oh the marvellous Kindneſs of our God! dreadful Statutes ; that they might ſee all the Ele-
How unthankful are we, if we do not acknowledgements, Examples of that Obedience, which they
this Mercy above his ancient People? They were hould yield unto their Maker.
his own; yet Strangers in Compariſon of our Li This Fire wherein the Law was given, is ſtill in
berty. It is our Shame and Sin, if in theſe Means it, and will never out: Hence are thoſe Terrours
of Intireneſs, we be no better acquainted with which it flaſhes in every Conſcience, that hath felt
God than they, which in their greateſt Familiarity Remorſe of Sin. Every Man's Heart is a Sinai, and
were commanded aloof.
reſembles to him both Heaven and Hell. The
God was ever wonderful in his Works, and Sting of Death is Sin, and the Strength of Sin is
fearful in his Judgments; but he was never ſo ter- the Law.
That


48
LIB. V.
Contemplations
)
That they might ſee he could find out their clo- it our Happineſs, that he is for our fakes above?
feft Sins, he delivers his Law in the Light
of Fire, And what if your Moſes had been gone for ever?
from out of the Smoke ; that they might ſee what Muſt ye therefore have Gods made ? If ye had
is due to their Sins, they ſee Fire above, to repre- faid, Chooſe us another Governour, it had been
ſent the Fire that ſhould be below them; that they a wicked and unthankful Motion; ye were too
might know he could waken their Security, the unworthy of a Moſes, that could ſo ſoon forget
Thunder, and louder Voice of God ſpeaks to their him: But to ſay, Make us Gods, was abſurdly im-
Hearts. That they might ſee what their Hearts pious. Moſes was not your God, but your Gover-
ſhould do, the Earth quakes under them. That nour: Neither was the Preſence of God tyed to
they might ſee they could not ſhift their Appea- Moſes: You ſaw God ſtill when he was gone, in
rance, the Angels call them together. O Royal his Pillar, and in his Manna, and yet ye fay, Make
Law, and Mighty Law-giver! How could us Gods : Every Word is full of fenílefs Wickedneſs.
they think of having any other God, that had How many Gods would you have ? Or what Gods
ſuch Proofs of this ? How could they think of are thoſe that can be made? Or (whatever the
making any Reſemblance of him whom they Idolatrous Ægyptians did ) with what Face can ye,
faw could not be ſeen, and whom they ſaw after ſo many miraculous Obligations, ſpeak of
in not being ſeen, Infinite ? How could they another God Had the voice of God ſcarce done
think of daring to prophane his Name, whom they thundring in your Ears ? Did you fo lately hear
heard to name himſelf, with that Voice Jehovah? and ſee him to be an Infinite God? Did ye quake
How could they think of ſtanding with him for a to hear him ſay out of the midſt of the Flames, I
Day, whom they ſaw to command that Heaven, am Fehovah thy God: Thou ſhalt have no Gods but me?
which makes and meaſures Day? How could they Did ye acknowledge God your Maker, and do ye
think of diſobeying his Deputies, whom they ſaw now ſpeak of making of Gods ? If ye had ſaid,
ſo able to revenge? How could they think of kil- Make us another Man to go before us, it had been
ling, when they were half dead with the fear of an impoſſible fuit
. Aaron might help to mar you
him that could kill both Body and Soul? How could and himſelf; he could not make one hair of a Man:
they think of the flames of Luft, that ſaw ſuch And do ye ſay, Make us Gods? And what ſhould
Fires of Vengeance? How could they think of thoſe Gods do Gobefore you. How could they go
ſtealing from others, that ſaw whoſe the Heaven before you that cannot ſtand alone? Your Help
and Earth was to diſpoſe of at his Pleaſure? How makes them to ſtand, and yet they muſt conduct
could they think of ſpeaking falſly, that heard you. Oh the impatient Ingratitude of Carnal
God ſpeak in fo fearful a Tone? How could they Minds! Oh the Sottiſhneſs of Idolatry! Who
think of coveting others Goods, that ſaw how would not have ſaid, Moſes is not with us, but he
weak and uncertain Right they had to their own is with God for us? He ſtayslong: He that called
Yea, to us was this Law fo delivered; to us in him, witholds him: His Delay is for our fakes,
then: Neither had there been ſuch State in the as well as his Aſcent. Though we ſee him not,
Promulgation of it, if God had not intended it for we will hope for him ; his Favours to us have de
Eternity. We Men that fo fear the Breach of hu- ſerved not to be rejected: Or, if God will keep
mane Laws, for ſome ſmall mules of Forfeiture; him from us; he that witholds him, can ſupply
how ſhould we fear thee (O Lord) that canſt him ; he that fent him can lead us without him;
caſt Body and Soul into Hell.
his Fire and Cloud is all-ſufficient ; God hath ſaid
and done enough for us, to make us truſt him:
We will, we can have no other God; we care
not for any other Guide. But behold here is none
wenal The Golden Calf. Sta of this: Moſes ſtays but ſome five and thirty Days,
and now he is forgotten, and is become but this
It was not much above a Month, ſince Ifrael Moles: Yca, God is forgotten, with him, and,
made their Covenant with God; ſince they as if God and Mofes had been loft at once, they ſay,
trembled to hear him ſay, Thou ſhalt have no other Make us Gods. Natural Men muſt have God at
Gods but me ; ſince they ſaw Mofes part from them, their bent; and if he come not at a call, he is caft
and climb up the Hill to God: And now they off, and they take themſelves to their own Shifts:
ſay, Make us Gods, we know not what is become of this Like as the Chineſe whip their Gods, when they an-
Moſes. Oye mad Ifraelites, have ye ſo ſoon for- ſwer them not ; whereas his holy Ones wait long,
gotten that Fire and Thunder, which you heard and ſeek him ; and not only in their finking, but
and ſaw ? Is that Smoak vaniſhed out of your from the Bottom of the Deeps, call upon him;
Mind, as ſoon as out of your Sight? Could your and though he kill them, will truſt in him.
Hearts ceaſe to tremble with the Earth? Can ye Superftition beſots the Minds of Men, and blinds
in the very Sight of Sinai, call for other Gods ? the Eye of Reaſon; and firſt makes them not
and for Moſes; was it not for your fakes that he Men, e'er it makes them Idolaters. How elſe
thruſt himſelf into the midſt of that Smoak and could he that is the Image of God fall down to
Fire, which ye feared to ſee afar off ? Was he not the Images of Creatures? How could our Fere-
now gone after ſo many ſudden Embaſſages, to fathers have ſo doted upon Stocks and Stones, if
be your Leiger with God? If ye had ſeen him they had been themſelves ? As the Syrians were
take his Heels, and run away from you into the first blinded, and then led into the midſt of Sama-
Wilderneſs, what could ye have ſaid or done ria; ſo are Idolaters firſt bereaved of their
more? Behold our better Moſes was with us a Wits and common Senſe, and afterward are car
while upon Earth, he is now afcended into the ried brutiſhly into all palpable Impiecy.
Mount of Heaven, to mediate for us ; ſhall we Who would not have been aſhamed to hear this
now think of another Saviour ? Shall we not hold Anſwer from the Brother of Mofes, Pluck off your


Ear-

LIB. V.
Of the Golden Calf.
49
Ear-rings? He ſhould have ſaid, Pluck this Idolatrous cannot prejudice the Calling of God; yea, as the
Thought out of your Hearts: And now inſtead of chid- Light is beſt feen in Darkneſs
, the Mercy of God
ing he fooths them. And as if he had been no kin is moſt magnified in our Unworthineſs
.
to Moſes, he helps to lead them back again from What a Difference God puts between Perſons
God to Ægypt: The People importuned him, and Sins! While ſo many thouſand Iſraelites were
perhaps with Threats. He that had waded thro lain, that had ftomackfully deſired the Idol; Aa-
all the Menaces of Pharoah, doth he now ſhrink ron that in Weakneſs condeſcended, is both pardon-
at the Threats of his own ? Mofes is not afraid of ed the Fact, and afterwards laden with Honour
the Terrors of God: His Faith that carried him from God. Let no Man take heart to fin, from
thorow the Water, led him up to the Fire of God's Mercy : He that can purpoſe to fin upon the
Preſence; whiles his Brother Aaron fears the Faces Knowledge of God's Mercy, in the Remiſſion of
of thoſe Men, which he lately ſaw pale with the Infirmities, preſumes, and makes himſelf a wilful
fear of their glorious Law-giver. As if he that Offender. It is no Comfort to the Wilful, that
forbad other gods, could not have maintained his there is Remiſſion to the Weak and Penitent.
own Act, and Agent, againſt Men. Sudden Fears The Ear-rings are pluckt off: Ægyptian Jewels
when they have poffeffed weak Minds, lead them are fit for an Idolatrous Ufe. This very Gold
to ſhameful Errors. Importunity or violence may was contagious. It had been better the Ifraelites
leffen, but they cannot excuſe a Fault. Where had never borrowed theſe Ornaments, than that
fore was he a Governour, but to depreſs their dif- they ſhould pay them back to the Idolatry of their
erdered Motions ? Facility of yielding to a Sin, firſt Owners. What coſt the Superſtitious Ifraelites
or wooing it with our voluntary Suit, is a higher are content to be at for this lewd Devotion! The
ftair of Evil; but even at laſt to be won to Sin, is Riches and Pride of their outward Habit, are they
damnable. It is good to reſiſt any onſet of Sin; willing to part with to their molten god; as glad
but one Condeſcent loſes all the Thanks of our to have their Ears bare, that they might fill their
Oppoſition. What will it avail a Man, that others Eyes. No Gold is too dear for their Idol; each
are plagued for ſoliciting him, while he ſmarteth Man is content to ſpoil his Wives and Children of
for yielding ? If both be in Hell, what Eaſe is it that whereof they ſpoiled the Agyptians.
to him that another is deeper in the Pit ?
Where are thoſe Worldlings, that cannot abide
What now did Aaron? Behold, he that alone to be at any coſt for their Religion; which could
was allowed to climb up the trembling and fiery be content to do God chargeleſs Service? Theſe
Hill of Sinai, with Moſes, and heard God ſay, Thou very Ifraelites that were ready to give Gold, not
ſhalt not make to thy ſelf any graven Image, for I am a out of their Purſes, but from their very Ears to
jealous God : (as if he meant particularly to prevent Mif-devotion, fall once condemn them. O Sa-
this Act ) within one Month, calls for their Ear-criledge fucceeding to Superſtition! Of old they
rings, makes the graven Image of a Calf, erects were ready to give Gold to the falſe Service of
an Altar, confecrates a Day to it, calls it their God; we, to take away Gold from the True :
god, and weeps not to ſee them dance before it. How do we fee Men prodigal to their Luſts and
It is a miſerable Thing, when Governours hu- Ambitions, and we hate not to be Niggards to
mour the People in their Sins; and inſtead of God ?
making up the Breach enlarge it. Sin will take This Gold is now grown to a Calf: Let no Man
heart by the Approbation of the meaneſt looker | think that Form came forth caſually out of the
on; but if Authority once ſecond it, it grows im- melted Ear-rings; this Shape was intended by the
pudent: As contrarily, where the publick Go- Iſraelites, and perfected by Aaron; they brought
vernment oppoſes Evil (though it be under-hand this god in their Hearts with them out of Agypt,
practiſed, not without fear ) there is Life in that and now they ſet it up in their Eyes. Still doth
State.
Ægypt hurt them : Servitude was the leaſt Evil
Aaron might have learned better Counſel of his that Iſrael receives from Agypt ; for that fent
Brother's Example. When they came to him with them ſtill to the true God, but this Idolatrous Ex-
Stones in their Hands, and ſaid, Give us Water, he ample led them to a falfe. The very Sight of
ran as roundly to God, with Prayers in his Mouth; Evil is Dangerous : And it is hard for the Heart
ſo ſhould Aaron have done, when they ſaid, Give us not to run into thoſe Sins, to which the Eye and
gods; but he weakly runs to their Ear-rings, that Ear is inured: Not out of Love, but Cuſtom,
which ſhould be made their god: not to the True we fall into ſome Offences.
God, which they had and forſook. Who can pro The Iſraelites wrought ſo long in the Furnaces
miſe to himſelf Freedom from groſs Infirmities, of the Ægyptians Brick, that they have brought
when he that went up into the Mount, comes forth a molten Calf. The black Calf with the
down, and doth that in the Valley which he heard white Spots, which they ſaw worſhipped in Ægypt,
forbidden in the Hill ?
hath ſtolen their Hearts : And they, which before
I ſee yet, and wonder at the Mercy of that God, would have been at the Ægyptian Fleſh-pots, would
which had juſtly called himſelf Jealous. This very now be at their Devotions. How many have fal-
daron, whoſe Infirmity had yielded to ſo foul an len into a Faſhion of Swearing, Scoffing, Drink-
Idolatry, is after choſen by God, to be a Prieſt to ing, out of the uſual Practice of others; as thoſe
himſelf: He that had ſet up an Altar to the that live in an ill Air, are infected with Diſeaſes ?
Calf, muſt ſerve at the Altar of God: He that had A Man may paſs thorow Æthiopia unchanged;
melted and carved out the Calf for a god, muft but he cannot dwell there, and not be diſco-
ſacrifice Calves and Rams, and Bullocks unto the loured.
True God: He that conſecrated a Day to the Their Sin was bad enough, let not our Uncha-
Idol, is himſelf conſecrated to him, which was ritableneſs make it worſe : No Man may think
diſhonoured by the Idol. The groſeſt of all Sins they have ſo put off Humanity and Senſe, with
H
their


50
Contemplations.
LIB. V
their Religion, as to think that Calf a god; or Oh the ſweet Diſpoſition of Moſes, fit for him
that this Idol, which they ſaw yeſterday made, that ſhould be familiar with God! He ſaw they
did bring them out of Agypt, three Months ago; could be content to be merry and happy without
this were to make them more Beaſts than that him, he would not be happy without them. They
Calf, which this Image repreſented: Or if they had profeſſed to have forgotten him ; he flacks not
ſhould have been ſo infenfate, can we think that to fue for them. He that will ever hope for good
Aaron could be thus deſperately mad? The Image himſelf, muſt return Good for Evil unto others.
and the Holy Day were both to one Deity: To Yea was it notIſrael ſo much that Mofes reſpected,
Morrow is the Holy Day of the Lord your God. It was as God in Iſrael. He was thrifty and jealous for
the True God they meant to worſhip in the Calf; his Maker; and would not have him loſe the
and yet at beſt this Idolatry is ſhameful. It is no Glory of his mighty Deliverances; nor would
marvel if this foul Sin ſeeks Pretences; yet no Ex-abide a Pretence for any Agyptian Dog to bark
cuſe can hide the Shame of ſuch a Face. God's againſt the powerful Work of God; Wherefore ſhall
Jealouſie is not ſtirred only by the Rivality of a the Agyptian say? If Iſrael could have periſhed
falſe god, but of a falſe Worſhip : Nothing is without Diſhonour to God, perhaps his hatred to
more dangerous than to mint God's Services in our their Idolatry would have overcome his natural
own Brain.
Love, and he had let God alone. Now fo tender is
God ſends down Moſes to remedy this Sin. He he over the Name of God, that he would rather
could as eaſily have prevented, as redreſſed it. He have Iſrael eſcape with a Sin, than God's Glory
knew e'er Moſes came up, what Iſrael would do e'er ſhould be blemiſhed in the Opinions of Men, by a
he came down; like as he knew the two Tables juft Judgment. He ſaw that the Eyes and Tongues
would be broken, e'er he gave them. God moſt wiſe- of all the world were intent upon Iſrael ; a People
ly permits and ordinates Sin to his own Ends, with ſo miraculouſly fetcht from Ægypt, whom the Sea
out our Excuſe; and though he could eaſily by his gave way to ; whom Heaven fed; whom the
own Hands remedy Evils; yet he will do it by Rock watered; whom the Fire and Cloud guard-
Means, both ordinary and ſubordinate. It is not ed, which heard the audible Voice of God. He
for us to look for any immediate redreſs from knew withal, how ready the World would be to
God, when we have a Mofes, by whom it may be miſconſtrue, and how the Heathens would be rea-
wrought : Since God himſelf expe&s this from dy to caſt Imputations of Levity or Impotence
Man, why ſhould Man expect it from God? upon God; and therefore ſays, What will the Egyp-
Now might Moſes have found a time to have tians ſay? Happy is that Man which can make
been even with Ifrael for all their Unthankfulneſs, God's Glory the ſcope of all his Actions and De-
and mutinous Inſurrections ; Let me alone : I will fires ; neither cares for his own Welfare, nor fears
conſume them, and make thee a mighty Nation. Mo- the Miſeries of others, but with reſpect to God in
ſes ſhould not need to folicite God for Revenge ; both. If God had not given Moſes this Care of
God ſolicites him, in a fort, for leave to revenge. his Glory, he could not have had it : And now
Who would look for ſuch a Word from God to his Goodneſs takes it ſo kindly, as if himſelf had
Man, Let me alone? As yet Moſes had ſaid nothing; received a Favour from his Creature ; and for a
before he opens his Mouth, God prevents his Im- Reward of the Grace he had wrought, promiſes
portunity, as fore-ſeeing that holy Violence, not to do that which he threatned. But what needs
which the Requeſts of Moſes would offer to him. God to care for the Speech of the Agyptians, Men,
Moſes ſtood trembling before the Majeſty of his Infidels? And if they had been good, yet their
Maker, and yet hears him ſay, Let me alone. The Cenſure ſhould have been unjuſt. Shall God care
Mercy of our God, hath as it were, obliged his for the Tongues of Men; the holy God, for the
Power to the Faith of Men: The fervent Prayers Tongues of Infidels ? The very Iſraelites, now they
of the Faithful, hold the Hands of the Almighty. were from under the Hands of Ægypt, cared not
As I find it ſaid afterwards of Chriſt, That he could for their Words; and ſhall the God of Heaven re-
do no Miracles there becauſe of their Unbelief : So now, gard that which is not worth the regard of Men?
I hear God (as if he could not do Execution upon Their Tongues could not walk againſt God, but
Ifrael, becauſe of Moſes's Faith) ſay, Let me alone from himſelf; and if it could have been the worſe
that I may conſume them.
for him, would he have permitted it? But, O God,
We all naturally affect Propriety, and like our how dainty art thou of thine Honour, that thou
own ſo much better, as it is freer from Partners. canſt not endure the worſt of Men ſhould have
Every one would be glad to ſay, with that proud any colour to taint it! What do we Men ſtand up-
one, I am, and there is none beſide me : So much the on our Juſtice and Innocence, with Neglect of all
more ſweetly would this Meſſage have founded to unjuft Cenſures; when that Infinite God, whom
Nature, I will conſume'them, and make of thee a migh- no Cenſures can reach, will not abide that the
ty Nation: How many endeavour that not with very Ægyptians ſhould fally tax his Power and
out Danger of Curſes and Uproar ) which was vo- Mercy? Wiſe Men muſt care, not only to de-
luntarily tendred unto Moſes! Whence are our De- ſerve well, but to hear
well, and to wipe off, not
populations, and Incloſures, but for that Men only Crimes, but Cenſures.
cannot abide either Fellows or Neighbours ? But There was never ſo precious a Monument, as
how gracioully doth Moſes ſtrive with God, againſt the Tables written with God's own Hand. If we
his own Preferment? If God had threatned, I will ſee but the Stone which Facoh's Head reited on;
conſume thee, and make of them a mighty Nation; 1 or, on which the Foot of Chriſt did once tread;
doubt whether he could have been more moved. we look upon it with more than ordinary Reſpect:
The more a Man can leave himſelf behind him, with what Eye ſhould we have beheld this stone,
and aſpire to a care of Community, the more Spi- which was hewed and written with the very Fin-
ritual he is. Nothing makes a Man ſo good a Pa- ger of God? Any manuſcript Scroll written by
triot, as Religion.
the

LIB. V.
51
Of the Golden Calf.
the hand of a famous Man, is laid up amongſt our Guts, inſtead of their Eyes : How he hafteth to
Jewels; What Place then ſhould we have given to deſtroy the Idol, wherein they finned! That as an
the Hand-writing of the Almighty !
Idol is nothing, ſo it might be brought to nothing;
That which he hath dictated to his Servants the and Atoms and Duft is neareſt to nothing that
Prophets, challenges juft Honour from us; how inſtead of going before Iſrael, it might paſs thorow
doth that deſerve Veneration, which his own Hand them ; fo as the next Day they might find their
wrote immediately!
God in their Excrements, to the juſt Shame of
Propheſies and Evangelical Diſcourſes he hath Iſrael, when they ſhould ſee their new God cannot
written by others; never did he write any thing defend himſelf from being either nothing or worſe.
himſelf but theſe Tables of the Law ; neither did Who can but wonder to ſee a Multitude of ſo
he ever ſpeak any thing audibly to whole Man- many hundred Thoufands (when Mofes came run-
"kind, but it; the Hand, the Stone, the Law were ning down the Hill ) to turn their Eyes from their
all his. By how much more precious this Record God to him; and on a ſudden, inſtead of wor-
was, by ſo much was the Fault greater of defacing ſhipping their Idol, to batter it in Pieces, in the
it. What King holds it leſs than Rebellion, to very height of the Novelty ? Inſtead of building
tear his Writing, and blemiſh his Seal? At the firſt Altars, and kindling Fires to it, to kindle an hotter
he ingraved his Image in the Table of Man's Fire than that wherewith it was melted, to con-
Heart ; Adam blurred the Image, but through ſume it ? Inſtead of dancing before it, to abhor
God's Mercy ) ſaved the Tablet. Now he writes and deface it ; inſtead of ſinging, to weep before
his Will in the Tables of Stone; Moſes breaks the it? There was never a more ſtiff-necked People;
Tables, and defaced the Writing : If they had been yet I do not hear any one Man of them ſay, He is
given him for himſelf, the Author, the Matter but one Man, we are many; how eaſily may we
had deſerved, that as they were written in Stone, deſtroy him, rather than he our God? If his Bro-
for permanency, ſo they ſhould be kept for ever; ther durft not refift our Motion in making it, Why
and as they were Everlaſting in Uſe, ſo they will we ſuffer him to dare to reſiſt the keeping of
ſhould be in Preſervation. Had they been written it? It is our Act, and we will maintain it. Here
in Clay, they could but have been broken ; but was none of this, but an humble Obeyſance to
now they were given for all Ifrael, for all Man- the baſeft and bloudieſt Revenge that Moſes ſhall
kind. He was but the Meſſenger, not the Owner. impoſe. God hath fet ſuch an Impreſſion of Ma-
Howſoever therefore Iſrael had deſerved, by break- jeſty in the Face of lawful Authority, that Wick-
ing this Covenant with God, to have this Monu- edneſs is confounded in it felf to behold it. If from
ment of God's Covenant with them broken by hence viſible Powers were not more feared than
the ſame Hand that wrote it ; yet how durft Moſes the inviſible God, the World would be over-run
thus careleſly caſt away the Treaſure of all the with Out-rage. Sin hath ſuch a Guiltineſs in itſelf,
World, and by his Hands undo that, which was that when it is ſeaſonably checked, it pulls in his
with ſuch Coſt and Care done by his Creator ? Head, and ſeeks rather a Hiding-place than a Fort.
How durft he fail the Truft of that God, whoſe The Idol is not capable of a further Revenge :
Pledge he received with Awe and Reverence ? He It is not enough, unleſs the Idolaters ſmart: The
that expoftulated with God, to have Iſrael live and Gold was good if the Iſraelites had not been Evil:
proſper, why would he deface the Rule of their so great a Sin cannot be expiated without Blood.
Life, in the keeping whereof they ſhould proſper? Behold that meek Spirit, which in his Plea with
I ſee that Forty Days talk with God cannot be God, would rather periſh himſelf, than Iſrael ſhould
reave a Man of paſſionate Infirmity: He that was periſh; arms the Levites againſt their Brethren,
the meekeſt upon Earth, in a ſudden Indignation and rejoyces to ſee Thouſands of the Iſraelites
abandons that, which in cold Blood he would have bleed, and bleſſes their Executioners.
held faſter than his Life: He forgets the Law It was the Mercy of Moſes that made him cruel:
written, when he ſaw it broken ; his Zeal for God He had been cruel to all, if ſome had not found him
hath tranſported him from himſelf, and his Duty cruel. They are mercileſs Hands which are not
to the Charge of God: He more hates the Golden fometimes imbrued in Blood : There is no leſs Cha-
Calf, wherein he ſaw ingraven the Idolatry of Il-rity, than Juſtice, in puniſhing Sinners with Death:
rael, than he honoured the Tables of Stone, where- God delights no leſs in a killing Mercy, than in a
in God had ingraven his Commandments; and pitiful Juſtice: Some tender Hearts would be ready
more longed to deface the Idol, than he cared to to cenſure the Rigour of Moſes. Might not Iſrael
preſerve the Tables. Yet that God which fo have repented and lived? Or if they muſt dye, muſt
Sharply revenged the Breach of one Law, upon their Brethrens Hand be upon them? Or, if their
the Iſraelites, checks not Moſes for breaking both Throats muſt be cut by their Brethren, ſhall it be
the Tables of the Law. The Law of God is fpi- done in the very heat of their Sin? But they muſt
ritual, the internal Breach of one Law is ſo hai- learn a Difference betwixt Pity and Fondneſs,
nous, that in compariſon of it, God ſcarce counts Mercy and Unjuſtice. Moſes had an Heart as fofo
the breaking of the outward Tables, a Breach of as theirs, but more hot ; as pittiful, but wiſer. He
the Law. The Goodneſs of God winks at the Er was a good Phyſician, and ſaw that Ifrael could not
rors of honeſt Zeal, and ſo loves the Strength of live unleſs he bled; he therefore lets out this cor-
good Affections, that it paſſeth over their Infirmi-rupt Blood, to ſave the whole Body. There cannot
ties : How highly God doth eſteem a well go- be a better Sacrifice to God than the blood of Ma-
verned Zeal, when his Mercy crowns it with all lefactors; and this firſt Sacrifice ſo pleaſed God in
the Faults !
the Hands of the Levites, that he would have none
The Tables had not offended : The Calf had, but them facrifice to him for ever. The Blood of
and Iſrael in it. Mofes takes Revenge on both the Idolatrous Iſraelites cleared that Tribe from the
He burns and ſtamps the Calf to Powder, and gives Blood of the Innocent Sichemites:
it Iſrael to drink; that they might have it in their
Con-






H 2
52
Contemplations .
The Sixth BOOK.
CONTAINING
The Veil of Mos e s. The Searchers of Canaan.
NAD A B and ABIH U.
COR A h's Conſpiracy.
AARON and MIRIAM.
I
to it.
The Veil of MOS E s.
fection: It was reaſon, that though God had fora
given Iſrael, they ſhould ſtill find they had ſinned.
They might ſee the footſteps of Diſpleaſure in the
T is a Wonder, that neither Moſes nor any differences of the Agent.
Ifraelite gathered up the Shivers of the former
When God had told Moſes before, I will not go
Tables : every Sheard of that Stone, and before Iſrael, but my Angel ſhall lead them ; Moſes to
every Letter of that Writing had been a Re- noted the difference, that he reſted noć till God
lique worth laying up: but he well ſaw how himſeif undertook their Conduct : fo might the
headlong the People were to Superftition; and Iſraelites have noted ſome remainders of Öffence,
how unſafe it were to feed that Diſpoſition in whiles inſtead of that which his own Hand did
them.
formerly make, he faith now, Hew thee ; and yet
The ſame Zeal that burnt the Calf to Aſhes, theſe ſecond Tables are kept reverently in the
concealed the Ruines of this Monument. Holy Ark, when the other lay mouldred in ſhivers upon
Things, beſides their Uſe, challenge no further Sinai ; like as the repaired Image of God in our
Reſpect. The breaking of the Tables did as good Regeneration is preſerved, perfected, and laid up
as blot out all the Writing ; and the Writing de at laft, ſafe in Heaven ; whereas the firſt Image
faced, left no Vertue in the Stone, no Reverence of our created Innocence is quite defaced ; ſo the
ſecond Temple had the Glory of Chriſt's Exhi-
If God had not been Friends with Iſrael, he had bition, though meaner in Frame. The merciful
not renewed his Law. As the Iſraelites were wil. Reſpects of God are not tied to glorious out-fides;
fully blind, if they did not fee God's Anger in or the inward worthineſs of Things or Perſons :
the Tables broken: ſo could they not but hold it He hath choſen the Weak and Simple, to confound
a good ſign of Grace, that God gave them his the Wiſe and Mighty.
Teſtimonies.
MO
Yet God did this work by Moſes ; Moſes hewed,
There was nothing wherein Iſrael outſtripped and God wrote : our true Moſes repairs that Law
all the reſt of the World more, than in this Privi- of God which we in our nature had broken; he
lege; the Pledge of his Covenant, the Law writ- revives it for us, and it is accepted of God, no
ten with God's own Hand. Oh what a Favour leſs than if the firſt Characters of his Law had
then is it, where God beſtows his Goſpel upon any been ſtill entire. We can give nothing but the
Nation? That was but a killing Letter: this is the Table; it is God that muſt write in it. Our
Power of God to Salvation.
Hearts are but a bare Board, till God by his Fin-
Never is God throughly diſpleaſed with any / ger engrave his Law in them; yea, Lord, we are
People, where that continues. For, like as thoſe a rough Quarry; hew thou us out, and ſquare us
which purpoſe Love, when they fall off, call for fit for thee to write upon.
their Tokens back again ; ſo when God begins Well may we marvel, to ſee Moſes, after this
once perfectly to miſlike, the firſt thing he with overſight, admitted to this Charge again: Who of
draws, is his Goſpel.
us would not have ſaid, Your Care indeed de-
Iſrael recovers this Favour, but with an abate- ſerves Truſt? you did ſo carefully keep the firſt
ment ; Hew the two Tables. God made the firſt Tables, that it would do well to truſt you with
Tables : The Matter, the Form was his; now Mo- ſuch another Burden.
ſes muſt hew the next : As God created the firſt It was good for Moſes, that he had to do with
Man after his own Image; but, that once de- God, not with Men: the God of Mercy will not
faced, Adam begat Cain after his own; or, as the impute the ſlips of our Infirmity to the prejudice
firſt Temple razed, a ſecond was built ; yet ſo far of our Faithfulneſs
. He that after the miſ-anſwer
ſhort, that the Iſraelites wept at the fight of it. The of the one Talent, would not truſt the evil Ser-
firſt Works of God are ſtill the pureſt : thoſe that vant with a ſecond, becauſe he ſaw a wilful Nega
he ſecondarily works by us, decline in their Per-| led; will truſt Moſes with his ſecond Law, be-
cauſe



LIB. VI.
The Veil of MOS E s.
53
cauſe he faw Fidelity in the worſt Error of his Sinai ; what ſhall our Glory be, when clothed
Zeal. Our Charity muſt learn as to forgive, ſo with incorruptible Bodies, we ſhall converſe with
to believe where we have been deceived: not him for ever in the higheſt Heaven?
that we ſhould wilfully beguile our felves in an Now his Face only ſhone : afterwards the three
unjuft Credulity, but that we ſhould ſearch dili- Diſciples faw all his Body ſhining. The nature
gently into the Diſpoſition of Perſons and Grounds of a glorified Body, the clearer Viſion, the imme-
of their Adions ; perhaps, none may be ſo furediate Preſence of that Fountain of Glory, chal-
as they that have once diſappointed us. Yea, Mo-lenge a far greater Reſplendence to our Faces,
les brake the firſt'; therefore he muſt hew the fe-than his. O God, we are content that our Faces
cond : if God had broken them, he would have be blemiſhed a while with Contempt, and blub-
repaired them; the Amends muſt be where the bred with Tears; how can we but ſhine with Mo-
Fault was. Both God and his Church look ſes, when we ſhall ſee thee more than Moſes!
for a ſatisfaction in that wherein we have of The Brightneſs of Moſes's Face reflected not up-
fended.
on his own Eyes; he ſhone bright, and knew not
It was not long ſince Moſes's former Faſt of for- of it: he ſaw God's Face Glorious, he did not
ty Days : when he then came down from the Hill, think others had fo ſeen his. How many have
his first Queſtion was not for Meat : and now go- excellent Graces, and perceive them not! Our
ing up again to Sinai, he takes not any Repaftown Senſe is an ill Judge of God's Favours to us;
with him : that God which ſent the Quails to thoſe that ſtand by, can convince us in that which
the Hoſt of Iſrael, and Manna from Heaven, could we deny to our ſelves. Here below it is enough
have fed him with Dainties : he goes up confi- if we can ſhine in the Eyes of others; above, we
dently in a ſecure truſt of God's Proviſion. There hall ſhine and know it. At this inſtant Moſes ſees
is no Life to that of Faith; Man lives not by Bread himſelf ſhine : then he needed not. God meant
only: the Viſion of God did not only ſatiate but not that he ſhould more efteem himſelf, but that
feaſt him. What a bleſſed Satiety ſhall there be, he ſhould be more honoured of the Iſraelites : that
when we ſhall ſee him as he is; and he ſhall be other Glory ſhall be for our own Happineſs, and
all in all to us; fince this very frail Mortality of therefore requires our Knowledge.
Moſes was ſuſtained, and comforted but with Re They that did but ſtand ſtill to ſee Anger in his
preſentations of his Preſence !
Face , ran away to ſee Glory in it: before, they
I ſee Moſes the Receiver of the Law, Elias the had deſired that God would not ſpeak to them
Reſtorer of the Law, Chriſt the Fulfiller of the any more but by Moſes; and now that God doch
old Law, and Author of the new, all fafting forty but look upon them in Moſes, they are afraid ;
Days: and theſe three great Faſters I find toge- and yet there was not more difference betwixt
ther glorious in Mount Tabor. Abſtinence merits the Voices, than the Faces of God and Moſes
.
not ; for Religion conſiſts not in the Belly, either This ſhould have drawn Iſrael to Moſes ſo much the
full or empty : What are Meats or Drinks to the more, to have ſeen this impreſſion of Divinity in
Kingdom of God, which is like himfelf, Spiritual? his Face.
But it prepares beſt for good Duties. Full Bellies That which ſhould have comforted , affrights
are fitter for reft: not the Body, ſo much as the them: yea, Aaron himſelf, that before went up
Soul, is more active with emptineſs: hence ſo- into the Mount to ſee and ſpeak with God, now
lemn Prayer takes ever Faſting to attend it, and is afraid to ſee him that had ſeen God : ſuch a
ſo much the rather ſpeeds in Heaven, when it is Fear there is in Guiltineſs, ſuch Confidence in In-
fo accompanied. It is good fo to diet the Body, i nocency. When the Soul is once cleared from
that the Soul may be fatned.
Sin, it ſhall run to that Glory with joy, the leaſt
When Moſes came down before, his Eyes ſpark- glimſe whereof now appales it, and ſends it away
led with Anger ; and his Face was both inter- in terrour. How could the Iſraelites now chufe
changeably pale, and red with Indignation : now but think ; how fhall we abide to look God in the
it is bright with Glory. Before, there were the Face, ſince our Eyes are dazled with the Face of
Flames of Fury in it, now the Beams of Majeſty. Moſes ! And well may we ſtill argue, If the Image
Moſes had before ſpoken with God; why did not of God, which he hath ſet in the fleſhy Fore-head
his Face ſhine before? I cannot lay the Cauſe of Authority, daunt us; how ſhall we ſtand be-
upon the inward trouble of his Paſſions, for this fore the dreadful Tribunal of Heaven?
Brightneſs was external. Whither ſhall we im Moſes warvels to ſee Iſrael run away from their
pute it, but to his moſt Intireneſs with God. Guide, as from their Enemy; and looks back to
The more familiar Acquaintance we have with fee if he could diſcern any new cauſe of Fear';
God, the more do we partake of him. He that and not conceiving how his mild Face could af-
paſſes by the Fire, may have ſome gleams of Heat; fright them, calls them to ſtay and retire.
but he that ſtands by it, hath his Colour changed. Oh my People, whom do ye flee? It is for your
It is not poſſible a Man ſhould have any long fakes that I afcended, ſtaid, came down: behold,
Conference with God, and be no whit affected here are no armed Levites to Atrike you, no Ama-
We are ſtrangers from God, it is no wonder if lekites, no Ægyptians to purſue you, no Fires and
our Faces be earthly; but he that ſets himſelf a Thunders to diſmay you. I have not that Rod of
part to God, ſhall find a kind of Majeſty and God in my Hand, which you have ſeen to com-
awful Reſpect put upon him, in the Minds of mand the Elements : or, if I had, ſo far am I
others.
from purpoſing any Rigour againſt you, that I
How did the Heart of Moſes ſhine with Illumi- now lately have appeaſed God towards you; and
nation, when his Face was thus lightfom! And lo here the Pledges of his Reconciliation. God
if the Fleſh of Moſes in this baſe Compoſition, fo fends me to you for Good, and do you run from
ſhined by converſing with God forty Days in your beſt Friend? Whither will ye go from me,
or
54
Contemplations.
LIB. VI.
or without me? Stay and hear the Charge of that ſees both their Veil and their Face : and I know
God, from whom we cannot flee.
not whether he more hates their Veil of Diffiini-
They perceive his Voice the fame, though his lation, or their Face of Wickedneſs.
Face were changed, and are perſuaded to ſtay,
and return and hear him, whom they dare not fee;
and now after many doubtful Paces, approach-
NA DAB and ABIH U.
ing nearer, dare tell him he was grown too Glo-
rious.
*Hât God
upon the Sun of his Face, clouds it with a Veil :
chuſing rather to hide the Work of God in him, Men preſent their Sacrifices to him in Fire: and
than to want opportunity of revealing God's Will this Fire he would have his own, that there might
to his people. I do not hear him ſtand upon be a jult Circulation in this Creature ; as the Wa-
Terms of Reputation ; if there be Glory in my ter ſends up thoſe Vapours, which it receives,
Face, God put it there; he would not have placed down again in Rain. Hereupon it was, that Fire
it ſo conſpicuouſly, if he had meant it ſhould be came down from God unto the Altar: that as
hid : hide ye your Faces rather, which are ble- the Charge of the Sacrifice was delivered in Fire
miſhed with your Sin ; and look not that I ſhould and Smoak, fo God mighit fignifie the Accepta-
wrong God and my felf, to ſeem leſs happy in tion of it in the like Faſion wherein ir was com-
favour of your Weakneſs. But without all ſelf-manded. The Baalites might lay ready their Bul-
reſpects, he modeſtly hides his glorified Face; and lock upon the Wood, and Water in their Trench;
cares not their Eyes ſhould pierce ſo far, as to his but they might ſooner fetch the Blood out of their
Skin, on condition, that his Words may pierce in-Bodies, and deſtroy themſelves, than one Flaſh
to their Ears. It is good for a Man ſometimes out of Heaven to conſume the Sacrifice.
to hide his Graces; ſome Talents are beſt impro That Devil which can fetch down Fire from
ved by being laid up: Moſes had more glory by Heaven, either maliciouſly, or to no purpoſe; (al-
his Veil, than by his Face. Chriſtian Modeſty though he abound with Fire, and did as fervently
teaches a wife Man, not to expoſe himſelf to the deſire this Fire in Emulation to God, as ever he
faireſt ſhow, and to live at the utmoſt pitch of his deſired Mitigation of his own ) yet now he could
ſtrength.
no more kindle a Fire for the Idolatrous Sacrifice,
There is many a rich Stone laid up in the than quench the Flames of his own Torment.
Bowels of the Earth ; many a fair Pearl laid up in Herein God approves himſelf only worthy to be
the Boſom of the Sea, that never was ſeen, nor facrificed unto, that he creates the Fire for his
never ſhall be. There is many a goodly Star, own Service ; whereas the impotent Idols of the
which becauſe of height comes not within our ac Heathen muft fetch Fire from their Neighbours
count. How did our true Moſes, with the Veil of Kitchen ; and themſelves are fit Matter for their
his Fleſh, hide the Glory of his Deity, and put on
borrowed Fire.
Vileneſs, beſides the laying aſide of Majeſty; and The Iſraelites (that were led too much with
ſhut up his great and divine Miracles, with, See Senſe ) if they had ſeen the Bullock confumed
you tell no Man! How far are thoſe Spirits from with a Fire fetch'd from a common Hearth, could
this, which care only to be ſeen, and wiſh only never have acknowledged what relation the Sacri-
to dazle others Eyes with Admiration, not caring | fice had to God, had never perceived that God
for unknown Riches ? But thoſe yet more, which took notice of the Sacrifice; but now they fee
deſire to ſeem above themſelves, whether in Parts the Fire coming out from the Preſence of God,
or Graces, whoſe Veil is fairer than their skin. they are convinced both of the Power and Ac-
Modeft Faces ſhall ſhine through their Veils, when ceptation of the Almighty ; they are at once ama-
the Vain-glorious ſhall bewray their Shame through zed, and ſatisfied to ſee the fame God anſwer by
their Covering
Fire, which before had ſpoken by Fire : God doth
That God which gave his Law in Smoak, deli not leſs approve our Evangelical Sacrifices, than
vered it again through the Veil of Moſes. Iſrael theirs under the Law ; but as our Sacrifices are
could not look to the end of that, which ſhould Spiritual, ſo are the ſigns of his Acceptation;
be aboliſhed; for the ſame cauſe had God a Veil | Faith is our Guide, as Senſe was theirs. Yea, even
upon his own Face, which hid his Preſence in ſtill doth God teſtifie his Approbation by ſenſible
the Holy of Holies. Now as the Veil of God did Evidences: when by a lively Faith and fervent
rend, when he ſaid, It is finiſhed ; fo the Veil of Zeal our Hearts are conſecrated to God, then
Mofes was then pulled off: we clearly ſee Chriſt, doth his heavenly Fire come down upon our Sa-
the End of the Law; our Foſhua that ſucceeded crifices, then are they holy, living, acceptable.
Moſes, ſpeaks to us bare-faced : What a ſhame is it This Flame, that God kindled, was not as ſome
there ſhould be a Veil upon our Hearts , when momentary Bonfire, for a ſudden and ſhort Tri-
there is none on his Face ?
umph, nor as a domeſtical Fire, to go out with
When Mofes went to ſpeak with God, he pulled the Day; but is given for a Perpetuity,and neither
off his Veil : it was good reaſon he ſhould prefent muſt die, nor be quenched. God, as he is him-
to God that Face which he had made. There had felf Eternal, ſo he loves Permanency and Con-
been more need of his Veil, to hide the Glorious ftancy of Grace in us : if we be but a flaſh and
Face of God from him, than to hide his from God: away, God regards us not ; all Promiſes are to
but his Faith and Thankfulneſs ſerve for both theſe Perſeverance. Sure, it is but an Elementary Fire,
Uſes. Hypocrites are contrary to Moſes: he ſhew- that goes out ; that which is Celeſtial, continues :
ed his worſt to Men, his beſt to God; they fhew | it was but ſome preſumptuous Heat in us that de-
their beſt to Men, their worſt to God: but God cays upon every Occaſion.
But





LIB. VI.
55
NA D A B and A BIH u.
But he that miraculouſly ſent down this Fire at was there betwixt theſe. Fires ? Both look'd alikes
firſt, will not renew the Miracle every Day, by a heated alike, afcended alike, conſumed alike; both
like ſupply ; it began immediately from God, it were fed with the ſame material Wood, both va-
muſt be nourished by means. Fuel muſt maintain nihed into Smoak; there was no difference, buc
that Fire which came from Heaven; God will in the Commandment of God.
not work Miracles every Day : if he have kin If God had enjoined ordinary Fire, they had
dled his Spirit in us, we may not expect he ſhall finned to look for Celeſtial : now he commanded
every Day begin again; we have the Fuel of the only the Fire which he fent; they ſinned in ſend-
Word and Sacraments, Prayers, and Meditations, ing up Incenſe, in that Fire, which he comman-
which muſt keep it in for ever. It is from Godded not. It is a dangerous thing in the Service
that theſe Helps can nouriſh his Graces in us; like of God to decline from his own Inſtitutions; we
as every Flame of our material Fire hath a con have to do with a Power which is Wiſe to pre-
courſe of Providence, but we may not expect fcribe his own Worſhip, juſt to require what he
new Infuſions ; rather know, that God expects of hath preſcribed, powerful to revenge that which
us an improvement of thoſe habitual Graces we he hath not required.
have received
If God had Itruck them with ſome Leproſie in
While the People with Fear and Joy fee God their Forehead, as he did their Aunt Miriam, ſoon
lighting his own Fire, Fire from Heaven, the two after ; or with ſome Palfie, or lingring Conſum-
Sons of Aaron, in a careleſs Preſumption, will be ption, the Puniſhment had been grievous : but he,
ſerving him with a common Flame; as if he might whoſe Judgments are ever juft, ſometimes ſecret,
not have leave to chuſe the Forms of his own faw Fire the fitteſt Revenge, for a Sin of Fire ; his
Worſhip. If this had been done fome Ages after, own Fire fitteſt to puniſh ftrange Fire ; a ſudden
when the Memory of the Original of this heaven- Judgment, fit for a preſent and exemplary Sin;
ly Fire had been worn out, it might have been he ſaw, that if he had wink'd at this, his Service
excuſed with Ignorance : but now, when God had been expoſed to Prophanation.
had newly ſent his Fire from above, newly com It is Wiſdom in Governors to take Sin at the
manded the continuance of it ; either to let it go firſt bound ; and ſo to revenge it, that their Pu-
out, or whiles it ſtill flamed, to fetch prophane niſhments may be preventions. Speed of Death is
Coals to God's Altar, could favour of no leſs than not always a Judgment : ſuddenneſs as it is ever
Preſumption and Sacriledge ; when we bring Zeal juſtly ſuſpicable, ſo then certainly argues Anger,
without Knowledge, miſconceits of Faith, carnal when it finds us in an act of Sin. Leiſure of Re-
Affe&tions, the devices of our Will-worſhip, ſuper- pentance is an Argument of Favour ; when God
ſtitious Devotions into God's Service, we bring gives a Man Law, it implies that he would not
common Fire to his Altar; theſe Flames were ne- | have Judgment ſurpriſe him.
ver of his kindling ; he hates both Altar, Fire, Doubtleſs, Aaron look'd ſomewhat heavily on
Prieſt and Sacrifice. And now behold, the ſame this ſad Spectacle ; it could not but appale him,
Fire which conſumed the Sacrifice before, con to ſee his two Sons dead before him, dead in dif-
fumes the Sacrificers. It was the Sign of his Ac- pleaſure, dead ſuddenly, dead by the immediate
ceptation, in conſuming the Beaſt; but whiles it Hand of God. And now he could repent him of
deſtroyed Men, the fearful Sign of his Diſplea- his new Honour, to ſee it ſucceed fo ill with the
ſure. By the ſame Means can God bewray both Sons of his Loins : neither could he chuſe but fee
Love and Hatred. We would have pleaded for himſelf ſtricken in them. But his Brother Moſes
Nadab and Abihu ; they are but young Men, the that had learned not to know either Nephews, or
Sons of Aaron, not yet warm in their Function; Brother, when they ſtood in his way to God, wiſe-
let both Age, and Blood, and Inexperience excuſe | ly turned his Eyes from the dead Carcaſſes of his
them as yet. No Pretences, no Privileges can Sons, to his reſpect of the living God; my Bro-
bear off a Sin with God : Men think either to pa- ther, this Event is fearful, but juſt; theſe were
tronize, or mitigate Evils, by their feigned Rea- thy Sons, but they finned; it was not for God, it
fons. That no Man may hope the Plea either is not for thee, to look ſo much who they were,
of Birth, or of Youth, or of the firſt commiſſion as what they did. It was their Honour and thine,
of Evil, may challenge Pardon ; I ſee here young that they were choſen to miniſter before the
Men, Sons of the Ruler of Iſrael, for the firſt of Lord : he that called them, juſtly required their
fence ftruck dead.
Sanctification and Obedience. If they have pro-
Yea, this made God the more to ſtomack, and phaned God, and themſelves , can thy natural
the rather to revenge this Impiery, becauſe the Affection fo miſcarry thee, that thou couldeſt
Sons of Aaron did it. God had both pardoned and wiſh their Impunity with the blemiſh of thy Ma-
graced their Father, he had honoured them ; of ker ? Our Sons are not ours, if they diſobey our
the thouſands of Iſrael, culling them out for his Father : to pity their Miſery, is to partake of their
Altar : and now, as their Father ſet up a falſe Sin ; if thou grudge at their Judgment, take heed
god, ſo they bring falſe Fire unto the true God. left the ſame Fire of God come forth upon this
If the Sons of Infidels live godleſly, they do their ſtrange Fire of Nature. Shew now whether thou
kind; their Puniſhment ſhall be (though juft) more loveft God, or thy Sons; ſhew whether
yet leſs : but if the Children of religious Parents, thou be a better Father, or a Son.
after all Chriſtian Nurture, ſhall ſhame their Edu Aaron, weighing theſe Things, holds his peace,
cation, God takes it more hainouſly, and revenges not out of an Amazement, or Sullenneſs, but out
it more ſharply. The more Bonds of Duty, the of patient and humble Submiſſion; and feeing
more Plagues of Neglect.
God's Pleaſure, and their Deſert, is content to
If from the Agents, we look to the Ad it ſelf ; forget that he had Sons. He might have had a
ſet aſide the Original deſcent, and what difference filent Tongue, and a clamorous Heart. There is
no


56
LIB. VI.
Contemplations.
no Voice louder in the Ears of God, than a
ſpeechleſs repining of the Soul. Heat is more
Of A ARON and MIRIAM.
intended with keeping in; but Aaron's filence was
no leſs inward : he knew how little he ſhould get
by brawling with God. If he breathed out Dif HE Ifraelites are ftaied ſeven Days in the ſta-
contentment, he ſaw God could ſpeak Fire to him tion of Hazzeroth, for the Puniſhment of Mi-
again ; and therefore he quietly ſubmits to the riem. The Sins of the Governors are a juft ſtop
Will of God; and held his peace, becauſe the to the People ; all of them ſmart in one; all
Lord had done it
. There is no greater Proof of muſt ſtay the leiſure of Miriam's recovery. Who-
Grace, than to ſmart patiently ; and humbly and foever ſeeks the Land of Promiſe, ſhall find many
contentedly to reſt the Heart in the Juſtice, and letts : Amalek, Og, Sebon, and the Kings of Canaan
Wiſdom of God's Proceeding; and to be ſo far meet with Ifrael : theſe refifted, but hindred not
from chiding, that we diſpute not. Nature is fro- their Paffage, their Sins only ſtay them from re-
ward ; and though ſhe well knows we meddle not moving. Afflictions are not Croſſes to us, in the
with our Match, when we ſtrive with our Ma-Way to Heaven, in compariſon to our Sins.
ker, yet fhe pricks us forward to this idle Quar What is this I fee? Is not this Aaron that was
rel; and bids us, with Job's Wife, Curſe and die. If Brother in Nature, and by Office Joint-Commif-
God either chide or ſmite (as Servants are char-fioner with Moſes? Is not this Aaron, that made his
ged to their Maſters) we may not anſwer again; Brother an Interceffor for him, to God, in the
when God's Hand is on our Back, our Hand muft Caſe of his Idolatry? Is not this Aaron, that clim-
be on our Mouth; elſe, as Mothers do their Chil-bed up the Hill of Sinai, with Moſes? Is not this
dren, God ſhall whip us ſo much the more for Aaron, whom the Mouch and Hand of Moſes con-
crying.
ſecrated an High-Prieſt unto God? Is not this
'It is hard for a ſtander by, in this caſe, to di- Miriam, the elder Siſter of Moſes? Is not this Mi-
ſtinguiſh betwixt Hard-heartedneſs, and Pity. riam, that led the Triumph of the Women, and
There Aaron fees his Sons lie ; he may neither put ſung gloriouſly to the Lord ? Is not this Miriam,
his Hand to them, to bury them, nor ſhed a Tear which laid her Brother Moſes in the Reeds, and
for their death. Never Parent can have juſter fetch'd her Mother to be his Nurſe ? Both, Pro-
cauſe of Mourning, than to ſee his Sons dead in phets of God; both, the Fleſh and Blood of Mo-
their Sin ; if prepared, and penitent, yet who can ſes: And doth this Aaron repine at the Honour
but ſorrow for their End ? but to part with Chil- of him, which gave himſelf that Honour, and
dren to the Danger of a ſecond Death, is worthy ſaved his Life ? Doth this Miriam repine at the
of more than Tears. Yet Aaron muſt learn ſo far Proſperity of him whoſe Life ſhe ſaved? Who
to deny Nature, that he muſt more magnifie the would not have thought this ſhould have been
Juſtice of God, than lament the Judgment. Thoſe their Glory, to have ſeen the Glory of their own
whom God hath called to his immediate Service, Brother? What could have been a greater Com-
muſt know, that he will not allow them the com fort to Miriam, than to think, how happily doth
mon Paſſions and Cares of others. Nothing is he now fit at the Stern of Iſrael, whom I ſaved
more natural than Sorrow for the death of our from periſhing in a Boat of Bulruſhes! It is to
own; if ever Grief be ſeaſonable, it becomes a me, that Ifrael ows this Commander ; but now En-
Funeral. And if Nadab and Abibu had died in i vy hath ſo blinded their Eyes, that they can nei-
their Beds, this Favour had been allowed them, ther ſee this Privilege of Nature, nor the Honour
the Sorrow of their Father and Brethren: for of God's Choice. Miriam and Aaron are in Mu-
.when God forbids folemn Mourning to his Prieſts, tiny againſt Mofes. Who is ſo holy that fins not?
over the Dead, he excepts the Caſes of this near- What Sin is ſo unnatural, that the beſt can avoid
neſs of Blood. Now all Iſrael may mourn for theſe without God? But what Weakneſs foever may
two ; only the Father and Brethren may not. God plead for Miriam, who can but grieve to ſee Aaron
is jealous left their Sorrow ſhould ſeem to coun at the end of ſo many Sins ? Of late I ſaw him
tenance the Sin, which he had puniſhed : even carving the molten Image, and confecrating an
the fearfulleſt Acts of God muſt be applauded by Altar to a falſe god : now I ſee him feconding an
the heavieſt Hearts of the Faithful.
unkind Mutiny againſt his Brother: Both Sins
That which the Father and Brother may not find him acceſſary; neithe. principal. It was not
do, the Couſins are commanded : dead Carcaſſes in the Power of the legal Prieſthood to perform,
are not for the Preſence of God ; his Juſtice was or promiſe Innocency to her Miniſters : it was
Shown fufficiently in killing them : they are now neceſſary we ſhould have another High-Prieſt,
fit for the Grave, not the Sanctuary: neither are which could not be tainted. That King of Righ-
they carried out naked, but in their Coats. It teouſneſs was of another Order ; he being with-
was an unuſual fight for Iſrael to ſee a Linnen E out Sin, hath fully ſatisfied for the Sins of Men.
phod upon the Bier; the Judgment was ſo much Whom can it now offend, to ſee the blemiſhes of
the more remarkable, becauſe they had the Badge the Evangelical Prieſthood, wheu God's firſt High-
of their Calling upon their Backs.
Prieſt is thus miſcarried ?
Nothing is either more pleaſing unto God, or Who can look for Love and Proſperity at once,
more commodious to Men, than that when he when holy and meek Moſes finds Enmity in his
hath executed Judgment, it ſhould be ſeen and own Fleſh and Blood ? Rather than we ſhall want,
wondred at ; for therefore he ſtrikes ſome that he | A Man's Enemies ſhall be thoſe of his own Houſe. Au-
thority cannot fail of oppoficion, if it be never ſo
mildly ſwayed : that common Make-bate will ra-
ther raiſe it out of our own Bofom; to do well,
and hear ill, is Princely.
The

may warn alí.

L I B. VI.
AARON and MIRIAM.
57
The Midianitiſh Wife of Moſes coſt him dear. Be- | Midianite Shepherds ; he feared not the Troops of
fore, the hazarded his Life ; now, the Favour of Agypt; he durft look God in the Face amidſt
his People : unequal Matches are ſeldom proſpe- all the Terrors of Sinai : and yet that Spirit, which
rous. Although now this ſcandal was only taken; made and knew his Heart, ſays, He was the mildeft
Envy was not wiſe enough to chuſe a Ground of Man upon Earth Mildneſs and Fortitude may well
the Quarrel. Whether ſome ſecret and emulato- lodge together in one Breaft; to correct the Mif-
ry Brawls paſſed between Zipporah and Miriam, (as conceits of thoſe Men, that think none valiant,
many times theſe Sparks of private Brawls grow in- but thoſe that are fierce and cruel.a. oldal 1536
to a perillous and common Flame) or whether now No ſooner is the Word out of Miriam's Mouth,
that Jethro and his Family was joined with Iſrael, than the Word of God's Reproof meets it ; how
there were furmiſes of tranſporting the Govern- he beſtirs him, and will be at once ſeen and heard,
ment to Strangers ; or, whether this unfit Choice when the Name of Moſes is in queſtion ! Mofes was
of Moſes is now raiſed up to diſparage God's Gifts zealouſly careful for
God's Glory, and now God
in him ; even in ſight, the Exceptions were frivo- is zealous for his. The remunerations of the Al
lous : Emulation is curious; and out of the beſt mighty, are infinitely gracious. He cannot want
Perſon, or Act, will raiſe fomething to cavil at. Honour and Patronage, that ſeeks the Honour
Seditions do not ever look the ſame way they of his Maker. The ready Way to true Glory, is
move; wiſe Men can eaſily diſtinguiſh betwixt Goodneſs.
the vizor of Actions and the Face. The Wife of God might have ſpoken ſo loud, that Heaven
Moſes is mentioned, his Superiority is ſhot at. Pride and Earth Should have heard it, ſo as they ſhould
is lightly the Ground of all Sedition. Which of not have needed to come forth for Audience; but
their faces ſhined like Moſes? Yea, let him but now, he calls them out to the Bar, that they may
have drawn his Veil, which of them durft look on be ſeen to hear. It did not content him, to chide
his Face? Which of them had fafted twice forty them within Doors: the ſhame of their Fault had
Days? Which of them aſcended up to the top | been leſs in a private Rebuke ; but the ſcandal of
of Sinai, and was hid with Smoak and Fire ? their repining was publick. Where the Sin is not
Which of them received the Law twice in two fe- afraid of the Light, God loves not the Reproof
veral Tables, from God's own Hand? And yet ſhould be fmothered.
they dare ſay, Hath God ſpoken only by Moſes? They They had depreſſed Mofes, God advances him;
do not deny Moſes his Honour, but they challenge they had equalled themſelves to Moſes, God prefers
a part with him: and as they were the elder in him to them. Their Plea was, that God had fpo-
Nature, ſo they would be equal in Dignity, equal ken by them, as well as by Moſes : God's Reply is,
in Adminiſtration. According to her Name, Mi- That he hath in a more intire faſhion ſpoken to
riam would be exalted. And yet how unfit were Moſes, than them. God ſpake to the beſt of them,
they? One, a Woman, whom her Sex debarred but either in their Dream, ſleeping ; or, in Vi-
from Rule; the other a Prieſt, whom his Office fion, waking : but to Moſes he ſpake with more in-
ſequeſtred from earthly Government. Self-love ward Illumination, with more lively Repreſenta-
makes Men unreaſonable, and teaches them to tion: to others, as a Stranger ; to Moſes, as a
turn the Glaſs to ſee themſelves bigger, others Friend. God had never ſo much magnified Moſes
leſs than they are. It is an hard thing for a Man, to them, but for their Envy. We cannot deviſe
willingly and gladly to ſee his Equals lifted over to pleaſure God's Servants, ſo much as by de-
his Head, in Worth and Opinion. Nothing will ſpighting them.
more try a Man's Grace, than Queſtions of Emu God was angry when he chid them, but more
lation. That Man hath true Light, which can angry when he departed. The withdrawing of
be content to be a Candle before the Sun of his Preſence, is the Preſence of his Wrath. Whiles
others.
wprown Wor
ile he ſtays to reprove, there is Favour in his Diſplea-
As no Wrong can eſcape God; fo leaſt of all fure : but when he leaves either Man, or Church,
thoſe which are offered to Princes : he that made there is no hope but of Vengeance. The final
the Ear needs no Intelligence of our Tongues. abſence of God, is Hell it ſelf. When he for-
We have to do with a God, that is light of Hear-fakes us (though for a time) it is an Introduction
ing, we cannot whiſper any Evil fo ſecretly, that to his utmoſt Judgment. It was time to look for
he ſhould not cry out of Noiſe : And what need a Judgment, when God departed : ſo ſoon as he
we any further Évidence, when our Judge is our is gone from the Eyes of Miriam, the Leprofie ap-
Witneſs ?
pears in her Face; her foul Tongue is puniſhed
Without any delation of Moſes, God hears and with a foul Face. Since ſhe would acknowledge
challenges them. Becauſe he was meek, there no differenee betwixt her felf and her Brother
fore he complained not: becauſe he was meek and Moſes, every Ifraelite now ſees his Face glorious,
complained not, therefore the Lord ſtruck in for her leprous. Deformity is a fit cure of Pride. Be-
him the more. The leſs a Man ſtrives for him-cauſe the Venom of her Tongue would have eaten
ſelf, the more is God his Champion. It is the Ho- into the Reputation of her Brother, therefore a
nour of great Perſons, to undertake the Patronage poiſonous Infection eats into her Fleſh. Now
of their Clients : How much more will God re- both Moſes and Miriam need to wear a Veil: the
venge his Elect, which cry to him Day and Night! one to hide his glory; the other her deformity.
He that ſaid, I ſeek not mine own Glory, adds, But That Midianite Zipporah, whom he ſcorned, was
there is one that ſeeks it, and judges. God takes his beautiful in reſpect of her.
galios
part ever that fights not for himſelf.
Miriam was ſtricken, Aaron eſcaped : both ſin-
No Man could have given more Proofs of his ned; his Prieſthood could not reſcue him ; the
Courage, than Moſes. He flew the Agyptian; he greatneſs of his Dignity did but add to the hai-
confronted Pharaoh in his own Court; he beat the nouſneſs of his Sin : his Repentance freed him ;
I
Alas,
ز
50
MA Contemplations A A A
LIB. VI.
Alas, my Lord, I beſeech thee, lay not this Sin which we move him to firſt, feldom fucceedeth.
upon us, which we have fooliſhly committed. I What needed they doubt of the Goodneſs of that
wonder not to ſee Aaron free, while I ſee him pe- Land, which God told them did flow with Milk
nitent: this very Confeſſion faved him before, from and Honey? What needed they to doubt of ob
bleeding for Idolatry, which now preſerves him taining that, which God promiſed to give ? When
from Leprofie, for his envious Repining. The uni we will ſend forth our Senſes, to be our Scouts in
verſal Antidote, for all the Judgments of God, is the Matters of Faith, and rather dare truf Men,
our humble Repentance.
than God, we are worthy to be deceived.
Yea, his fad Deprecation prevailed, both to clear
The baſeſt fort of Men are commonly held fit
himſelf, and to recover Miriam; the Brother fues enough for Intelligencers; but Moſes
, to make
for himſelf and his Siſter, to that Brother whom ſure work, chuſeth forth the beſt of Iſrael, ſuch as
they both emulated ; for Pardon from himſelf, and were like to be moft judicious in their Inquiry,
that God which was offended in him. Where and moſt credible in their Report Thoſe that
now is that Equality which was pretended ? Be- ruled Iſrael at home, could beft deſcry for them
hold, he that fo lately made his Brother his Fel- abroad; What ſhould direct the Body, but the
low, now makes him his God : Lay not this fin up- Head? Men can judge but by Appearance ; it is
on us; let her not be as one dead : as if Moſes had for him only that ſees the Event, ere he appoint
impoſed this Plague, and could remove it. Ne- the Means, not to be deceived. It had been bet-
ver any oppoſed the Servants of God, but one ter for Iſrael to have ſent the Offal of the Multi-
time or other they have been conſtrained to con tude : By how much leſs the Credit of their Per-
fefs, a Superiority.com
babos
ſon is, by ſo much leſs is the Danger of Seduce-
Miriam would have wounded Moſes with her ment.
ment. The Error of the Mighty is armed with
Tongue ; Moſes would heal her with his, O Lord, Authority, and in a fort commands Affent; whe-
heal her now : the Wrong is the greater, becauſe ther in Good or Evil, Greatneſs hath ever a Train
his Siſter did it. He doth not ſay, I ſought not to follow it at the Heels.
her ſhame, ſhe fought mine ; if God have reven Forty Days they ſpent in this fearch ; and this
ged it, I have no reaſon to look on her, as a Siſter, cowardly Unbelief in the ſearch ſhall coſt them
who look'd at me, as an Adverfary: but, as if her forty Years delay of the fruition. Who can abide
Leprofie were his, he cries out for her Cure. O to ſee the Rulers of Iſrael fo bafely timorous ?
admirable Meekneſs of Moſes ! His People the They commend the Land, the Fruit commends
Jews rebelled againſt him; God proffers Re- it felf, and yet they plead Difficulty : We be not
venge ; he would rather die, than they ſhould pe- able to go up. Their Shoulders are laden with the
riſh: his Siſter rebels againſt him, God works his Grapes, and yet their Hearts are overlaid with
Revenge : He will not give God Peace, till ſhe be Unbelief: It is an unworthy thing to plead hard-
recured. Behold, a worthy and noble Pattern for nefs of archieving, where the Benefit will more
us to follow. How far are they from this Diſpo- than requite the Endeavour. Our Land of Pro-
fition, who are not only content God ſhould re- mife is above; we know, the Fruit thereof is ſweet
venge, but are ready to prevent God's Revenge and glorious, the Paſſage difficult. The giantly
with their own?
Den bsd bon bote Sons of Anak (the Powers of Darkneſs) ſtand in
God's Love to Moſes ſuffers him not to obtain our way: if we ſit down and complain, we ſhall
preſently his Suit for Miriam ; his good Nature to once know, that without shall be the fearful.
his Siſter, made him pray againſt himſelf. If the See the idle Pleas of Diſtruſt; We are not able :
Judgment had been at once inflicted, and remo- they are ſtronger. Could not God inable them?
ved, there had been no Example of
Terror for Was he not Itronger than their Giants ? Had he
others: God either denies, or differs the grant of not promiſed to diſplace the Canaanites, to ſettle
our Requeſts, for our good ; it were wide for us, them in their ſtead? How much more eaſie is it
if our Suits ſhould be ever heard. It was fit for for us to ſpy their Weakneſs, than for them to
all parts, Miriam fhould continue fome while Le- eſpy the Strength of their Adverſaries? When we
prous. There is no Policy in a ſudden removal meaſure our fpiritual Succeſs by our own Power,
of juft Puniſhment : unleſs the Rain ſo fall that it we are vanquiſhed before we fight. He that would
lie, and ſoak into the Earth, it profits nothing. If overcome, muft neither look upon his own Arm,
the Judgments of God ſhould be only as Paſſen- nor the Arm of his Enemy, but the Mouth and
gers, and not Sojourners at leaſt, they would be Hand of him that hath promiſed, and can perform.
no whit regarded. Tolstorpsl tod ni Who are we Fleſh and Blood, with our Breath in
bolon bwow or
on ounie 2017 otto diw our Noſtrils, that we ſhould fight with Principa,
lities, Powers, ſpiritual Wickedneſſes in heaven-
Boer
Loly Places? The Match is too unequal ; we are
The Searchers of Canaan. io not like Graſhoppers to theſe Giants ; When we
sów, Seno I Pa to mozo Viola giuse compare our felves with them, how can we but
Can but wonder at the Counſel of God. If deſpair? When we compare them with God, how
I
the Iſraelites had gone on to Canaan, without can we be diſcouraged He that hath brought us
Enquiry, their Confidence had poffeffed it: now into this Field, hath promiſed us Victory. God
they ſend to efpy the Land, fix hundred thouſand knew their ſtrength, ere he offered to commit us.
of them never lived to ſee it : and yet I ſee God Well might they have thought, Were not the
enjoining them to ſend; but enjoining it, upon Amalekites ſtronger than we? Were not they arm-
their Inſtance. Some things God allows in Judg-ed, we naked ? did not the only Hand of Moſes,
ment; their Importunity and Diſtruſt extorted by lifting up, beat them down? 'Were not the A-
from God this occaſion of their overthrow. That gyptians no leſs our Maſters ? Did not Death come
which the Lord moves unto, profpers; but that running after us in their Chariots ? Did we not





leave
LIB. VI.
Of the Searchers of CANAAN.
59

leave theſe buryed in the Sea, the other unburyed Cowards would have prevailed againſt thoſe ten
in the Wilderneſs? Whence had the Anakims their Solicitors : How much more now ten oppoſe, and
Strength, but from him that bids us go up againſt but two incourage! An eaſie Rhetorick draws us
them? Why have the Bodies of our Fore-fathers to the worſe Part ; .yea, it is hard not to run down
taken Poffeſfion of their Hebron, but for us? But the Hill. The Faction of Evil is ſo much ſtrong-
now, their Fear hath not left them ſo much Rea- er in our Nature, than that of Good, that every
fon, as to compare their Adverſaries with others, leaſt Motion prevails for the one, ſcarce any ſuit
but only with themſelves : Doubtleſs theſe Giants for the other. von
were mighty, but their Fear hath ſtretched them Now is Mofes in danger of lofing all the Coft
out ſome Cubits beyond their Stature. Diſtruſt and Care that ever he beſtowed upon Iſrael : His
makes our Dangers greater, and our Helps leſs People are already gone back to Agypt in their
than they are, and forecaſts ever worſe than ſhall Hearts, and their Bodies are returning. Oh ye
be; and if Evils be poſſible, it makes them cer- rebellious Hebrews, where ſhall God have you at
tain.
laſt ! Did ever Moſes promiſe to bring you to a
Amongſt thoſe Twelve Meſſengers, whom our fruitful Land without Inhabitants ? To give you a
ſecond Moſes ſent thorow the Land of Promiſe, rich Country, without Reſiſtance ? Are not the
there was but one Judas; but amongſt thoſe Graves of Canaan as good as thoſe of Ægypt? What
Twelve, which the former Mofes addreſſed thorow can ye but dye at the Hands of the Anakims? Can
the ſame Land, there is but one Caleb ; and yet ye hope for leſs from the Ægyptians ? What Mads
thoſe were choſen out of the meaneſt, theſe out neſs is this to wiſh to dye, for fear of Death ? Is
of the Heads of Iſrael. As there is no Society free there leſs hope from your Enemies, that ſhall be ;
from fome Corruption : fo it is hard, if in a when ye go under ſtrong and expert Leaders, than
Community of Men, there be not ſome Faithful- from the Enemies that were, when ye ſhall return
neſs.
grillson ba Maſterleſs? Can thoſe cruel Ægyptians fo foon
We ſhall wrong God, if we fear left good Cau- 1 have forgotten the Blood of their Fathers, Chil-
ſes ſhall be quite forſaken ; he knows how to ſerve dren, Brothers, Husbands, which periſhed in pur-
himſelf of the beſt, if the feweft; and could as ſuing you? Had ye rather truſt the Mercy of
eaſily be attended with a Multitude, if he did not known Enemies, than the Promiſe of a faithful
ſeek his own Glory in unlikelihoods.
God? Which Way will ye return? Who ſhall di-
Foſhua was filent, and wiſely ſpared his Tongue vide the Sea for you? Who ſhall fetch you Water
for a further Advantage ; only Caleb fpake: I do out of the Rock? Or can ye hope that the Manna
not hear him ſay, Who am I to ſtrive with a Multi- of God will follow you, while ye run from him ?
tude? What can Foſhua and I do againſt Ten Ru- Feeble Minds, when they meet with Croſſes they
lers? It is better to ſit ſtill, than to riſe and fall: lookt not for, repent of their good Beginnings,
But he reſolves to ſwim againſt this Stream, and and wiſh any Difficulty rather than that they find,
will either draw Friends to the Truth, or Enemies How many have pulled back their Foot from the
apon himſelf.
narrow Way, for the Troubles of a good Pro-
True Chriſtian Fortitude teaches us not to re feffion?
gard the Number, or Quality of the Opponents, It had been time for the Iſraelites to have fallen
but the Equity of the Cauſe; and cares not to down on their Faces before Mofes and Aaron, and
ſtand alone, and challenge all Commers; and if to have ſaid, Ye led us thorow the Sea, make way
it could be oppoſed by as many Worlds, as Men, for us into Canaan. Thoſe Giants are ſtrong, but
it may be overborn, but it cannot be daunted : not ſo ſtrong as the Rock of Rephidim ; ye ſtroke
whereas Popularity carries weak Minds, and teach- that and it yielded ; if they be Tall, the Pillar of
es them the Safety of erring with a multitude. God is higher than they : When we look on our
Caleb ſaw the Giantly Anakims, and the walled ſelves, we fee cauſe of fear; but when we confi-
Cities, as well as the reſt ; and yet he ſays, Let us der the miraculous Power of you our Leaders, we
go up and poffefsit: As if it were no more, but to cannot but contemn thoſe Men of Meaſures.
go, and fee, and conquer. Faith is Couragious, Leave us not therefore, but go before us in your
and makes nothing of thoſe Dangers, wherewith Directions, go to God for us in your Prayers. But
others are quailed.
now contrarily Moſes and Aaron fall on their Faces
It is very material with what Eyes we look upon to them, and ſue to them, that they would be con-
all Objects
. Fear doth not more multiply Evils
, tent to be conducted. Had they been ſuffered to
than Faith diminiſheth them ; which is therefore depart, they had periſhed; Moſes and his few had
bold, becauſe either it ſees not, or contemns that been victorious; and yet, as if he could not be
Terrour, which Fear repreſents to the Weak. happy without them, he falls on his Face to them,
There is none fo valiant as the Believer.
that they would ſtay. We have never ſo much
It had been happy for Iſrael, if Caleb's Counſel need to be importuned as in thoſe Things whoſe
had been as Effectual as Good. But how eaſily Beriefit ſhould make us moſt importunate. The
have theſe Rulers diſcouraged a faint-hearted Peo- ſweetneſs of God's Law, and our promiſed Glory
ple! Inſtead of lifting uptheir Enfigns, and march is ſuch, as ſhould draw all Hearts after it ; and yet
ing towards Canaan, they fit them down, and lift if we did not fue to Men ( as for Life ) that they
up their voice and cry. The Rods of their Ægyp- would be reconciled to God, and be ſaved, I
tian Task-maſters had never been fo fit for them doubt whether they would obey; 'yea, it were well,
as now, for crying. They had Caufe indeed to if our Suit were ſufficient to prevail
.
weep for the Šin of their Infidelity ; but now they Though Moſes and Aaron intreat upon their Fa-
weep for fear of thoſe Enemies they ſaw not. I ces, and Foſhua and Caleb perſwade and rend their
fear if there had been ten Calebs to perſwade, and Garments
, yet they move nothing. The obſtinate
but two faint Spies to diſcourage them, thoſe cwo Multitude, grown more violent with oppofing, is
ready
I 2
60
Contemplations. in so gut 70
LIB. VI.

ready to return them Stones for their Prayers will be lifting up himſelf, in the Pride of his
Such hath been ever the thanks of Fidelity and Heart, from under the foot of God, is juftly trod-
Truth; croſſed Wickedneſs proves deſperate, and den in the Duft.bid aside me
inſtead of yielding, ſeeks for Revenge. Nothing Moſes is the Prince of Iſrael, Aaron the Prieſt ;
is ſo hateful to a reſolute Sinner, as good Counſel: Moſes was mild, Aaron popular; yet both are con-
We are become Enemies to the World becauſe we ſpired againſt; their Places are no leſs Brothers,
tell them Truth. Jo H202 alisemo To
Me so than their Perſons. Both are oppoſed at once
That God which was inviſibly preſent whiles he that is a Traytor to the Church, is a Traitor to
they finned, when they have ſinned ſhews himſelf the King. Any Superiority is a mark of Envy.
glorious. They might have feen him before, that Had Moſes and Aaron been but Fellows with the
they ſhould not ſin ; now they cannot chuſe but Ifraelites, none had been better beloved ; their Dif-
ſee him in the height of their Sin. They ſaw be- poſitions were ſuch, as muft needs have forced
fore the Pillar of his ordinary Preſence; now they Favour from the Indifferent ; now they were ad-
ſee him unuſually terrible, that they may with vanced, their Malice is not inferiour to their Ho-
Shame and Horrour, confeſs him able to defend, nour. High Towers muſt look for Lightnings ;
able to revenge. The Help of God uſes to fhew it we offer not to undermine but thoſe Walls
felf in Extremity. He that can prevent Evils, con- which we cannot ſcale. Nature in every Man is
ceals his Aid, till Danger be ripe; and then he is both envious and diſdainful ; and never loves to
as fearful, as before he ſeemed connivent. or sy honour another, but where it may be an honour
ot ဝင်
i on to it felf. Alors and lo arlo
There cannot be conceived an Honour leſs
COR Å
Commerworth Emulation, than this Principality of Il-
S
contrael; a People that could give nothing; a People
10 Sohol that had nothing, but in hope ; a People whom
He Tears of Iſrael were ſcarce dry, ſince the their Leader was fain to feed with Bread and Wa-
the Smart of their laſt Mutiny, and now ter which paid him no Tribute, but of ill Words
they begin another. The Multitude is like a ra- whoſe command was nothing but a Burden ; and
ging Sea, full of unquiet Billows of Diſcontent- yet this Dignity was an Eye-fore to theſe Levites
ment, whereof one riſes in the fall of another. and theſe Reubenites, Ye take too much upon ye, ye Sons
They ſaw God did but threaten, and therefore of Levi. id bosch visliw bus
are they bold to fin: It was now high time they. And this Challenge (though thus unſeaſonable ) )
ſhould know what it is for God to be angry. hath drawn in two hundred and fifty Captains of
There was never ſuch a Revenge taken of Iſrael ; Ifrael. What wonder is it; that the ten Rulers
never any better deferved. When leffer Warnings prevailed fo much with the Multitude to diſwade
will not ſerve, God looks into his Quiver for them from Candan; when three Traitors prevailed
deadly Arrows. In the mean time what a weary thus with 250 Rulers, famous in the Congregation,
Life did Moſes lead in theſe continual Succeffionis of and Men of Renown? One Man may kindle fuch
Conſpiraces? What did he gain by this trouble- a Fire, as all the World cannot quench. Orie
ſome Government, but Danger and Deſpight? Plague-fore may infe&t a whole Kingdom : The
who but he would not have wiiht himſelf rather Infection of Evil is much worſe than the Act.
with the Sheep of Jethro, than with theſe Wolves It is not like theſe Leaders of Iſrael could err
of Iſrael? But, as he durft not quit his Hook, with without Followers; he is a mean Man that draws
out the calling of God; ſo now he dare not his not fome Clients after him. It hath been ever a
Scepter, except he be diſmiſſed of him that called dangerous Policy of Satan, to aſſault the beſt; he
him ; no Troubles, no Oppoſitions can drive him knows that the Multitude ( as we ſay of Bees )
from his Place : We are too weak if we ſuffer will follow their Maſter.)
Men to chaſe us from that Station where God Nothing can be more pleaſing to the vulgar
hath ſer us.
clone
ſort, than to hear their Governours taxed, and
I ſee the Levites, not long ſince, drawing their themſelves flattered. All the Congregation is holy,
Swords for God and Moſes, againſt the reſt of every one of them ; Wherefore lift ye up your ſelves?
Iſrael ; and that Fact wins them both Praiſe and Every Word is a falfhood. For Moſes dejected him-
Bleſſing : Now they are the forwardeſt in the Re-ſelf (Who am I? ) God lifted him up over Iſrael :
bellion againſt Moſes and Aaron, Men of their own And ſo was Iſrael holy, as Moſes was ambitious.
Tribe. There is no Aſſurance of a Man for one What Holineſs was there in ſo much Infidelity,
Act; whom one Sin cannot faften upon, another Fear, Idolatry, Mutiny, Diſobedience? What
may; yea, the fame Sin may find a Repulſe one could make them unclean, if this were Holineſs?
while from the ſame Hand, which another time They had ſcarce wip'd their Mouths, or waſht
gives it Entertainment : and that yieldance loſes their Hands, ſince their laſt Obſtinacy : and yet
the thank of all the former Reſiſtance. It is no theſe Pick-thanks ſay, All Iſrael is holy.
Praiſe to have done once well, unleſs we con I would never deſire a better Proof of a falſe
tinue.
Teacher, than Flattery: True Meaning need not
Outward Priviledges of Blood can avail nothing uphold it ſelf by ſoothing. There is nothing eafi-
againſt a particular Calling of God. Theſe Reu-er than to perſwade Men well of themſelves;
benites had the right of the natural Primogeniture; when a Man's Self-love meets with another's Flat-
yet do they vainly challenge Pre-eminence, where tery, it is an high Praiſe that will not be believed.
God hath ſubjected them. 'If all civil Honour flow It was more out of Oppoſition, than Belief, that
from the King, how much more from the God of theſe Men plead the Holineſs of Iſrael
. Violent
Kings ? His Hand exalts the Poor, and caſts down Adverſaries
, to uphold a Side, will maintain thoſe
the Mighty from their Throne. The Man that Things they believe not. os caissons
Moſes

LIB. VI.
COR A H’s Conſpiracy.
61
Moſes argues not for himfelf, but appeals to God; Side. God, the Avenger of Treaſons, would
neither ſpeaks for his own Right, but his Brother have conſumed them all at once, Moſes and Aaron
Aaron's : He knew that God's immediate Service pray for their Rebels
. Although they were wor-
was worthy to be more precious than his Govern- thy of Death, and nothing but Death could ſtop
ment: That his Princedome ſerved but to the their Mouths ; yet their merciful Leaders will not
Glory of his Maſter. Good Magiſtrates are more buy their own Peace, with the Loſs of ſuch Ene-
tender over God's Honour than their own; and mies. Oh rare and imitable Mercy! The People
more ſenſible of the Wrongs offered to Religion, riſe up againſt their Governours; their Gover-
than to themſelves. bas ang amon? nours fall on their Faces to God for the People
It is ſafeft to truſt God with his own Cauſes. If ſo far are they from plotting Revenge, that they
Aaron had been choſen by Iſrael, Moſes would have will not endure God ſhould revenge for them.
ſheltred him under their Authority: Now that God Moſes knew well enough that all thoſe Ifraelites
did immediately appoint him, his Patronage is muſt periſh in the Wilderneſs ; God had vowed
ſought, whoſe the Election was. We may eaſily it for their former Inſurrection ; yet how earneft-
fault in the managing of divine Affairs; and ſo ly doth he ſue to God, not to conſume them at
our want of Succeſs cannot want Sin; he knows once! The very Reſpit of Evils is a Favour next
how to uſe, how to bleſs his own Means.
to the Removal.
As there was a Difference betwixt the People Corab kindled the Fire; the two hundred and
and Levites, ſo betwixt the Levites and Prieſts. fifty Captains brought Sticks to it; all Iſrael
The God of Order loves to have our Degrees kept. warmed themſelves by it ; only the Incendiaries
Whiles the Levites would be looking up to the periſh. Now do the Iſraelites owe their Life to
Prieſts, Moſes ſends down their Eyes to the them, whoſe Death they intended. God and Mo-
People. The Way not to repine at thoſe above ſes knew to diſtinguiſh betwixt the Heads of the
us, is to look at thoſe below us. There is no bet- Faction and the Train; though neither be fault-
ter Remedy for Ambition, than to caſt up our for- leſs, yet the one is plagued, the other forgiven.
mer Receipts, and to compare them with our De God's Vengeance when it is at the hotteſt, makes
ſervings, and to confer our own Eſtate with Infe- Differences of Men. Get you away from about the
riors; ſo ſhall we find cauſe to be thankful that we Tabernacles of Corah. Ever before common Judga
are above any, rather than of Envy that any is ment there is a Separation. In the univerſal Judg-
above us.
ment of all the Earth, the Judg himſelf will ſepa-
Moſes hath chid the Sons of Levi, for mutining rate; in theſe particular Executions, we muſt ſe
againſt Aaron ; and ſo much the more, becauſe parate our felves. The Society of wicked Men,
they were of his own Tribe: Now he ſends for the eſpecially in their Sins, is mortally dangerous :
Reubenites, which roſe againſt himſelf. They Whiles we will not be parted, how can we com-
come not, and their Meſſage is worſe than their plain, if we be enwrapped in their Condemnati-
Abſence. Moſes is accuſed of Injuſtice, Cruelty, on? Our very Company fins with them, why
Falſhood, Treachery, Uſurpation; and Egypt it ſhould we not ſmart with them alſo ?
ſelf muſt be commended, rather than Moſes ſhall Moſes had well hoped, that when theſe Rebels
want Reproach. Innocency is no ſhelter from ill ſhould ſee all the Iſraelites run from them, as from
Tongues ; Malice never regards how true any Monſters, and looking affrightedly upon their
Accuſation is, but how ſpightful.
Tents, and ſhould hear that fearful Proclamation
Now it was time for Moſes to be angry. They of Vengeance againſt them, ( howſoever they did
durft not have been thus bold, if they had not ſeen before ſet a Face on their Conſpiracy; yet now)
his Mildneſs. Lenity is ill beſtowed upon ſtubborn their Hearts would have miſgiven. But lo, theſe
Natures : It is an injurious Senſleſsneſs, not to feel bold Traitors ſtand impudently ſtaring in the door
the Wounds of our Reputation. It well appears of their Tents, as if they would out-face the Re-
he is angry, when he prays againſt them. He was venge of God; as if Moſes had never wrought
diſplealed before ; but when he was moſt bitter Miracle before them; as if no one Iſraelite had
againſt them, he ſtill prayed for them: But now ever bled for rebelling. Thoſe that ſhall periſh
he bends his very Prayers againſt them. Look not are blinded. Pride and Infidelity obdures the
to their Offering. Their can be no greater Revenge Heart, and makes even Cowards fearleſs
.
than the Imprecation of the Righteous ; there can So ſoon as the Innocent are ſevered, the Guilty
be no greater Judgment than God's rejection of periſh; the Earth cleaves and ſwallows up the
their Services
. With us Men, what more argues dif- Rebels. This Element was not uſed to ſuch Mor-
like of the Perſon, than the turning back of his Pre- fels. It devours the Carcaſſes of Men ; but Bodies
ſent? What will God accept from us, if not Prayers? informed with living Souls, never before. To
The Innocence of Moſes calls for Revenge on have ſeen them ftrucks dead upon the Earth had
his Adverſaries. If he had wronged them in his been fearful ; but to ſee the Earth at once their
Government, in vain ſhould he have looked to Executioner and Grave, was more horrible. Nei-
God's Hand for Right. Our Sins exclude us from ther the Sea, nor the Earth are fit to give Paſſage;
God's Protection ; whereas Uprightneſs challeng- the Sea is moiſt and flowing, and will not be di-
es and finds his Patronage. An Aſs taken had vided, for the Continuity of it; the Earth is dry
made him uncapable of Favour. Corrupt Gover- and maſſey, and will neither yield naturally, nor
nours loſe the Comfort of their own Breaft, and meet again, when it hath yielded ; yer the Wa-
the Tuition of God.
ters did cleave to give way unto Íſrael, for their
The ſame Tongue that prayed againſt the Con- Preſervation ; the Earth did cleave to give way
{pirators, prays for the People. As lewd Men to the Conſpirators, in Judgment : Both Sea and
think to carry it with Number; Corab had ſo far Earth did ſhut their Jaws again upon the Adver-
prevailed, that he had drawn the Multitude to his faries of God,
Nice There
62
Case Contemplations.
LIB. VI.

There was more Wonder in this latter. It was a unfit Fire to God; theſe Levites bring the right
marvel that the Waters opened : It was no Wonder Fire, but unwarranted Perſons before him ; Fire
that they ſhut again; for the retyring and flowing from God conſumes both. It is a dangerous thing
was natural. It was no leſs marvel, that the to uſurp ſacred Functions. The Miniſtry will not
Earth opened; but more marvel that it ſhut again, grace the Man; the Man may diſgrace the Mi-
becauſe it had no natural Diſpofition to meet, niſtery,
when it was divided. Now might Iſrael ſee, they The common People were not ſo faſt gather-
had to do with a God that could revenge with ed to Corah's flattering Perſwafion before, as now
eaſe.
they ran from the fight and fear of his Judgment.
There were two ſorts of Traytors; the Earth I marvel not if they could not truſt that Earth
ſwallow'd up the one, the Fire the other. All the whereon they ftood, whiles they knew their
Elements agree to ſerve the Vengeance of their Hearts had been falſe. It is a Madneſs to run
Maker. Nadab and Abibu brought fit Perſons, but I away from Puniſhment, and not from Sin.
Canon
Chow
03 ell nobyo sasa nivib to genera
Eli
va dicho yov T20810 Word
on om 2169914 los
Askema onu
ALBOM awo ad alold on wed tu o wad
Sloopt od sximad omoroiti sawa
ses classes word in die bos oro miwild will be
boomi ant vimo uvid ado fomustaqilligimo og svol toro lo habit)
od sworth ob work diragarongo aniool ad buvod za
i bos bos Boloonidos Coloriv tortor.05 29
ya awab abuela
St Joseph Do 25 godisulod qor 01 708
VT goes
- sd mad on tasoils to boost y9d on a sin Wolod slede socios ELS
ovignot 700 bangly ciontu obol-omm quo os med solside A Toley landhu
Stylist songs aboro dalwedste Op bus algas
the interest M 10 monora danish Wooco a base
to be one goodsou zaloss. I was dod osaling bait lado mais
wat listen on DRET 519 nom E sana ya lo said To Ye Vode
living but a shills lojam
ไว้ 2 ได้ 13gp ไers at 2561 รายกไปหra 10 ถนนรางo gracel, lp ไมเราได้
ST
See oli Vall denings for railway
Bodowe modelo slow do Miodu braon one
erd! Vestiby to no pilul to bolos com A
PDV om bv blod i busu bonus
Liste des mods bobom ed out
Bitlis
Bolu gillar Solidorogo
stage plantes dos bons ou vos argentot Me
onlod EST
uttgut wodied into
pro and
TVION) Bases om te vo VHT VISIE OM TÓW W
( ono stated isso bar ved blod and no one
Food collaboration Blow to tiene moddanin gogo bauritad Ite yoinsi elonbini aid
roob or a romanticoat blod fest og fortsellus auoitus:
HƏDİ,
eo blow you to get molusang lolo ahau
TV 2 buttostogo Wallis and Spa
todos Con-
бірге олар od stolod IM 7 Saw sidendid boh
shoq, lai sa slodtilleder rot balistov WOT ante man boven de moda
Growdowlobal Belbond sis su od dalsgp, TOYSESE NE ir trods
lollabowo
Socialism brus og
Tous les
palli. Bony 2015 marts es colo 1150 gian chalet de disparul sa ne ,
ideawol baseret og sila į
doen het merebu 193807
-10 yrit on bis 2011 ESVA SSD la rodes S SLOW A Man iyulub
otbollin e Mo 29 da attro vobit to bed gutomateriale foto Lada
OF Stolsdavon bod tv ti bonton Forlaniwala
bsd domains og brob, Bait mori madh ROBOVI to allo 10 songpong HD
tions sont Escort sol 04 od lininguda mr bogenost Best Englovbe ed
joitalditor som iw 991 bisonowsze 03 Book over timor me atomov
postไ stovigo Tot 992 ods Todos os blog
obs
vel aldizni ona ti to vlasno od 707 536ty bed A 07351 aid abait la
Tore State By Dortow. bus cuitse bisounos TUTOVE Lodgson mit
you hobisir dei od sirge om Island NVO Todo lo dolgo da stok to
nie do 202 doors yew ovi Oy sure hib til
baadoiros
Yes sining or rol bibir ortero svolo19:-rto sul tainga Boyazgaano man
Die ssa home but toast to OM bwal Eko oda yo
obrarkostoyer lignewslidakril bib doing liar datorudmu diw Honda
how to zahtelaist or abusid M s web bsd on neds holieren



63
FOTO 10
Contemplations .
goint con
book
oyd
3d mod boot
- chod IOT HOT
rotavil tabab siswa na
Pano blago
The Seventh BOOK. viátriais es inertney
symbov EM SE
osobok row olan rent
è inglotto
CONTAINING
Toborbe pilleds)
DIE STORIE
16 AAR O n's Cenſer and Rod.
PHIN E A S. vunts from die
E The Brazen Serpent.
The death of MOS E S.
SERGIO at
SA BALA A M.

VV
AARON'S Cenſer and Rod.
poured out all his Contempt, we are they that
muſt reconcile Men to God, and without us they
periſh.no
Hen ſhall we ſee an end of theſe I know not whether more to marvel at the Cou-
Murmurings, and theſe Judg- rage or Mercy of Aaron : his Mercy, that he
ments ? Becauſe theſe Men rofe would yet ſave ſo rebellious a People, his Cou-
up againſt Moſes and Aaron, there- rage, that he would ſave them, with ſo great a
fore God conſumed them; and becauſe God con- Danger of himſelf. For, as one that would part a
ſumed them, therefore the People riſe up againſt Fray, he thruſts himſelf under the Stroaks of God;
Moſes and Aaron : and now becauſe the People and puts it to the choice of the Revenger, whe-
thus murmure, God hath again begun to conſume ther he will ſmite him, or forbear the reſt; he
them. What a Circle is here of Sins, and Judg- ſtands boldly betwixt the living and the dead, as
ments ? Wrath is gone out from God; Mofes is one that will either die with them, or have them
quick-lighted, and ſpies it at the ſetting out. By | live with him ; the ſight of fourteen hundred Car-
how much more faithful and familiar we are with caffes diſmay'd him not: he that before feared
God, ſo much earlier do we diſcern his Judg- the Threats of the People, now fears not the
ments; as thoſe which are well acquainted with Stroaks of God. It is not for God's Miniſters to
Men, know by their Looks and Geſtures that ſtand upon their own Perils in the common Cauſes
which Strangers underſtand but by their Adions ; of the Church : their Prayers muſt oppoſe the
as finer Tempers are more ſenſible of the changes Judgments of the Almighty; when the Fire of
of Weather. Hence the Seers of God have ever God's Anger is kindled, their Cenſers muſt ſmoak
from their Watch-Tower deſcried the Judgments with Fire from the Altar. Every Chriſtian muſt
of God a far off. If another Man had ſeen from pray the removal of Vengeance; how much more
Carmel a Cloud of a Hand-breadth, he could not they whom God hath appointed to mediate for
have told Abab he ſhould be wer. It is enough his People ? Every Man's Mouth is his own; but
for God's Meſſengers, out of their acquaintance they are the Mouthes of all.
with their Maſter's Proceedings, to foreſee Puniſh Had Aaron thruſt in himſelf with empty Hands,
ment: no marvel if thoſe ſee it not, which are I doubt whether he had prevailed ; now his Сen-
wilfully ſinful : we Men reveal not our ſecret fer was his Prote&ion: when we come with Sup-
Purpoſes either to Enemies or Stangers : all their plications in our Hands, we need not fear the
Favour is to feel the Plague, ere they can e Stroaks of God. We have leave to reſiſt the Di-
fpy it. mo
Pas moito que vine Judgments by our Prayers, with Favour and
Moſes, though he were great with God, yet he i Succeſs. So foon as the Incenſe of Aaron aſcen-
takes not upon him this Reconciliation; he may ded up unto God, he ſmelt a favour of Reſt; he
adviſe Aaron what to do, himſelf undertakes not will rather ſpare the Offenders, than ſtrike their
to act it : it is the work of the Prieſthood to make Interceſſor. How hardly can any People mil-
an Atonement for the People ; Aaron was firſt his carry, that have faithful Miniſters to ſue for their
Brother's Tongue to Pharaoh, now he is the Peo- ſafety : Nothing but the Smoak of hearty Pray-
ples Tongue to God : he only muſt offer up the ers can cleanſe the Air from the Plagues of
Incenſe of the Publick Prayers to God. Who God. Stogason
would not think it a fmall thing to hold a Cenſer - If Aaron's Sacrifice were thus accepted, how
in his Hand ? yet if any other had done it, he had much more ſhall the High-Prieſt of the New Te-
fallen with the dead, and not ſtood betwixt the ftament, by interpofing himſelf to the Wrath of
living and dead ; inftead of the Smoak aſcending, his Father, deliver the Offenders from Death?
the Fire had deſcended upon him; and ſhall there The Plague was entred upon all the Sons of Men:
be leſs uſe, or leſs regard of the Evangelical Mi-O Saviour, thou ſtoodſt betwixt the living and
niſtery, than the Legal ? When the World hath the dead, that all which believe in thee, ihould
not
64
Contemplations.
LIB. VII.

not periſh. Aaron offered and was not ſtricken ; | Moſes ; now, in the Rod of Aaron. As Pharaoh
but thou, O Redeemer, wouldſt offer and be might ſee himſelf in Moſes's Rod; who, of a Rod
Atruck, that by thy Stripes we might be healed : of Defence and Protection, was turned into a ve
ſo ſtoodſt thou betwixt the dead and living, that nomous Serpent: ſo Iſrael might ſee themſelves in
thou wert both alive and dead ; and all this that the Rod of Aaron. Every Tribe and every Ifrae-
we, when we were dead, might live for ever. lite was, of himſelf, as a Sere-ſtick, without Life,
Nothing more troubled Iſrael, than a Fear left without sap; and if any one of them had Power
the two Brethren ſhould cunningly ingroſs the Go to live, and flouriſh, he muſt acknowledge it from
vernment to themſelves. If they had done ſo, the immediate Power, and Gift of God.
what wiſe Man would have envied them an Of Before God's calling, all Men are alike : every
fice ſo little worth, ſo dearly purchaſed ? But be- Name is alike written in their Rod; there is no
cauſe this Conceit was ever apt to ſtir them to difference in the Letters, in the Wood ; neither
Rebellion, and to hinder the Benefit of this Holy the Characters of Aaron are fairer, nor the Staff
Sovereignty ; therefore God hath endeavoured more precious ; it is the Choice of God that makes
nothing more, than to let them ſee that theſe the diſtinction: ſo it is in our Calling of Chriſti-
Officers, whom they had ſo much envied, were anity; all are equally devoid of the poſſibility of
of his own proper Inſtitution : they had ſcarce Grace : all equally liveleſs; by Nature we all are
ſhut their Eyes, ſince they ſaw the Confuſion of Sons of Wrath : if we be now better than others,
thoſe two hundred and fifty uſurping Sacrificers; who ſeparated us? We are all Crab-ſtocks in this
and Aaron's effectual Interceſſion for ſtaying the Orchard of God, he may graff what Fruit he
Plague of Iſrael. In the one, the execution of pleaſes upon us, only the Grace and effectual
God's Vengeance upon the Competitors of Aaron, Calling of God makes the difference.
for his fake ; in the other, the forbearance of Thele twelve Heads of Iſrael would never have
Vengeance upon the People for Aaron's Mediati- written their Names in their Rods, but in hope
on, might have challenged their voluntary Ac- they might be choſen to this Dignity. What an
knowledgment of his juſt calling from God ; if Honour was this Prieſthood, whereof all the
there had been in them either Awe, or Thankful- Princes of Iſrael are ambitious ? If they had not
neſs, they could not have doubted of his lawful thought it an high Preferment, they had never ſo
Supremacy. How could they chuſe but argue much envied the Office of Aaron. What fball we
thus? Why would God ſo fearfully have deſtroyed think of this Change? Is the Evangelical Mini-
the Rivals that durft conteſt with Aaron , if he ſtration of leſs worth than the Levitical : Whiles
would have allowed him any equal ? Wherefore the Teſtament is better, is the Service worfe?
ſerve thoſe Plates of the Altar, which we ſee made | How is it that the Great think themſelves too
of thoſe uſurped Cenſers, but to warn all Pofte- good for this Employment? How is it, that under
rity of ſuch Preſumption? Why ſhould God ceaſe the Goſpel Men are diſparaged with that which
ſtriking, whiles Aaron interpoſed betwixt the li- honoured them under the Law; that their Ambi-
ving and the dead, if he were but as one of us? tion and our Scorn meer in one Subject?m wort
Which of us if we had ſtood in the Plague, had Theſe twelve Rods are not laid up in the ſeve-
not added to the Heap ? Incredulous Minds will ral Cabinets of their Owners ; but are brought
not be perſuaded with any Evidence. Theſe two forth and laid before the Lord. It is fit God
Brothers had lived aſunder forty Years, God makes ſhould make choice of his own Attendants. Even
them both meet in one Office of delivering Iſrael. we Men hold it injurious to have Servants obtru-
One half of the Miracles were wrought by Aaron; ded upon us by others : never ſhall that Man have
he ſtrook with the Rod, whiles it brought thoſe Comfort in his Miniſtry, whom God hath not
Plagues on Ægypt. The Iſraelites heard God call chofen. The great Commander of the World hath
him up by Name to Mount Sinai ; they ſaw him fet every Man in his ſtation; to one he hath faid,
anointed from God: and (left they ſhould think Stand thou in this Tower and watch; to another,
this a ſet Match betwixt the Brethren ) they ſaw Make thou good theſe Trenches ; to a third, Dig
the Earth opening, the Fire iſſuing from God up- thou in this Mine. He that gives and knows cur
on their emulous Oppoſites: they ſaw his Smoak Abilities, can beſt ſet us on work.
a ſufficient Antidote for the Plague of God; and This Rod was the Paſtoral Staff of Aaron, the
yet ſtill Aaron's calling is queſtioned. Nothing is great Shepherd of Iſrael. God teſtifies his Appro-
more natural to every Man, than Unbelief : but bation of his Charge, by the Fruit. That a Rod
the Earth never yielded a People ſo ſtrongly in cut off from the Tree, ſhould bloſſom, it was
credulous, as theſe ; and after ſo many thouſand ſtrange ; but that in one Night it should bear
Generations, their Children do inherit their Ob- Buds, Bloſſoms, Fruit, and that both ripe and hard,
ftinacy ; ſtill do they oppoſe the true High-Prieſt, it was highly miraculous. The ſame Power that
the anointed of God : fixteen hundred Years De- revives the dead Plants of Winter, in the Spring,
ſolation hath not drawn from them to confeſs him doth it here without Earth, without Time, with-
whom God hath choſen.
out Sun; that Iſrael might ſee and grant, it was no
How deſirous was God to give ſatisfaction even reaſon his Choice ſhould be limited, whoſe Power
to the Obſtinate ! There is nothing more materi- is unlimited.
al, than that Men ſhould be aſſured their ſpiritual Fruitfulneſs is the beſt Argument of the calling
Guides have their Commiſſion and Calling from of God: not only all the Plants of his ſetting, but
God : the want whereof is a Prejudice to our the very Boughs cut off from the Body of them,
ſucceſs. It ſhould not be ſo; but the Corrupti- will flouriſh. And that there may not want a
on of Men will not receive Good, but from due ſucceſſion of Increaſe, here are Fruit, Bloſſoms,
Meſſengers.
Buds; both Proof and Hope inſeparably mixed.
Before, God wrought Miracles in the Rod of Was
DISE
1
It

L I B. VII.
65
The Brazen Serpent.
It could not but be a great Comfort unto Aaron, they want Figs, Vines, Pomegranates, Corn. And
to ſee his Rod thus miraculouſly flouriſhing ; to
as crabbed Children that cry for every thing they
ſee this wonderful Teſtimony of God's Favour and can think of, are whipped by their wife Mother;
Ele&ion ; ſure he could not but think, who am ſo God juſtly ſerves theſe fond Iſraelites
.
I, O God, that thou ſhouldſt thus chuſe me out
It was firſt their way that makes them repine;
of all the Tribes of Iſrael? My Weakneſs hath they were fain to go round about Idumea, the Jour-
been more worthy of thy Rod of Correction, ney was long and troublefome. They had ſent
than my Rod hath been worthy of theſe Bloſſoms. Intreaties to Edom, for Licenſe of Paſſage next
How haſt thou magnified me in the fight of all Way, reaſonably, fubmifly ; it was churliſhly de-
thy People ? How able art thou to uphold my Im- nied them. Efau lives ſtill in his Pofterity: Fo-
becility with the Rod of thy Support? How able cob in Iſrael; the Combate which they began in
to defend me with the Rod of thy Power, who Rebecca's Belly, is not yet ended. Amalek, which
haft thus brought Fruit out of the fapleſs Rod of was one Limb of Eſau, follows them at the Heels;
my Profeſſion? That Servant of God is worthy the Edomite, which was another, meets them in the
to faint, that holds it not a ſufficient Encourage- Face: ſo long as there is a World, there will be
ment to ſee the evident Proofs of his Maſter's oppoſition to the choſen of God. They may
Favour.
come at their Peril; the Way had been nearer,
Commonly, thoſe Fruits which are ſoon ripe, but bloody ; they dare not go it, and yet com-
foon wither, but theſe Almonds of Aaron's Rod plain of length.be
are not more early, than laſting : the fame Hand
If they were afraid to purchace their reſting
which brought them out before their time, pre- Place with War, how much leſs would they their
ſerved them beyond their time ; and for perpe- Paſſage? What ſhould God do with impatiect
cual Memory, both Rod and Fruit muſt be kept in Men. They will not go the neareſt Way, and yet
the Ark of God. The Tables of Moſes, the Rod complain to go about. He that will paſs to the
of Aaron, the Manna of God, are Monuments fit promiſed Land, muſt neither ſtand upon length
for fo holy a Shrine. The Doctrine, Sacraments of Way, nor Difficulty. Every Way hath his In-
and Government of God's People, are precious to conveniencies; the neareſt hath more Danger,
him, and muſt be fo to Men. All Times ſhall ſee the fartheſt hath more Pain ; either, or both muſt
and wonder, how his ancient Church was fed, be overcome, if ever we will enter the Reſt of
taught, ruled. Moſes's Rod did great Miracles, God.
yet I find it not in the Ark. The Rod of Aaron Aaron and Miriam were now paſt the danger of
hath this Privilege, becauſe it carried the Miracle their Mutinies ; for want of another Match, they
ſtill in it felf; whereas the Wonders of that other join God with Mofes, in their Murmurings : though
Rod were paſſed. Thoſe Monuments would God they had not mentioned him, they could not re-
have continued in his Church, which carry in ver him in their Inſurrection ; for, in the Cauſes
them the moſt manifeſt Evidences of that which of his own Servants, he challenges even when he
they import.
is not challenged. What will become of thee, O
The fame God, which by many tranſient De- Iſrael, when thou makeſt thy Maker thine Éne-
monſtrations had approved the calling of Aaron my? Impatience is the Couſin to Frenfie;
this
to Iſrael, will now have a permanent Memorial cauſes Men not to care upon whom they run,
of their Conviction, that whenſoever they ſhould ſo they may breathe out fome Revenge. How oft
ſee this Relique, they ſhould be aſhamed of their | have we heard Men that have been diſpleaſed by
Preſumption and Infidelity. The Name of Aaron others, tear the Name of their Maker in pieces?
was not more plainly written in that Rod, than He that will judge, and can confound, is fetch'd
the Sin of Iſrael was in the Fruit of it ; and how into the Quarrel without cauſe. But if to ſtrive
much Iſrael finds their Rebellion beaten with this with a mighty Man be unwiſe and unſafe, what
Rod, appears in their preſent Relenting and Com- hall it be to ſtrive with the mighty God?
plaint; Behold, we are dead, we periſh. God knows As an angry Child cafts away that which is gi-
how to pull down the biggeſt Stomack, and can ven him, becauſe he hath not that he would ; ſo
extort Glory to his own Name from the moſt ob- do theſe fooliſh Iſraelites; their Bread is light, and
itinare Gainſayers.
their Water unſatisfying, becauſe their way dif-
pleaſed them. Was ever People fed with ſuch
Bread or Water? Twice hath the very Rock yiel-
ded them Water, and every Day the Heaven af-
The Brazen Serpent. fords them Bread. Did any one Soul amongſt
them miſcarry, either for Hunger or Thirſt? But
SEX
Even times already hath Iſrael mutinied againſt no Bread will down with them, ſave that which
Moſes, and ſeven times hath either been threat- the Earth yields; no Water but from the natural
ned, or puniſhed ; yet now they fall to it afreſh. Wells or Rivers
. Unleſs Nature be allowed to be
As a teatty Man finds occaſion to chafe at every her own Carver, ſhe is never contented.
Trifle ; ſo this diſcontented People either find or Manna had no fault, but that it was too good,
make all Things troubleſome. One while they and too frequent ; the pulſe of Ægypt had been
have no Water, then bitter; one while no God, fitter for theſe coarſe Mouthes : this heavenly
then one too many ; one while no Bread, then Bread was unſpeakably delicious, it taſted like
Bread enough, but too light ; one while they will Wafers of Honey; and yet even this Angels Food
not abide their Governors, then they cannot abide is contemned. He that is full deſpiſeth an Honey-
their loſs. Aaron and Miriam were never ſo grud-comb. How ſweet and delicate is the Goſpel!
ged alive, as they are bewailed dead. Before, Not only the Fathers of the Old Teſtament, but the
they wanted Onions, Garlike, Fleſh-Pots; now Angels deſired to look into the glorious Myſte-
K
sies


66
LIB. VII.
Contemplations.
r

ز
ries of it, and yet we are cloied. This ſuperna- tion; we ſhould never ſeek thee, if thy Hand did
tural Food is too light : the Bread-Corn of our not find us out.
human Reaſon, and profound Diſcourſe, would 1. They had fpoken againſt God and Moſes, and
better content us.
now they humbly ſpeak to Moſes that he would
Moſes will not revenge this Wrong, God will; pray to God for them. He that ſo oft prayed for
yet will he not deal with them himſelf, but he them unbidden, cannot but much more do it re-
ſends the fiery Serpents to anfwer for him : How queſted, and now obtains the Means of their Cure.
fitly! They had carried themſelves like Serpents It was equally in the Power of God to remove
to their Governors ; how oft had they ftung Mo- the Serpents, and to heal their ſtinging; to have
ſes and Aaron, near to death? If the Serpent bite cured the Ifraelites by his Word, and by his Sign:
when he is not charmed, no better is a flanderer. but he finds it beſt for his People (to exerciſe
Now theſe venemous Adders revenge it, which their Faith ) that the Serpents may bite, and their
are therefore called Fiery, becauſe their Poiſon Bitings may envenom, and that this Venom may
ſcalded to death ; God hath an Hand in the an- endanger the Iſraelites ; and that they, thus af-
noiance and hurt of the baſeſt Creature ; how fected, may ſeek to him for Remedy, and ſeeking
much leſs can the Sting of an ill Tongue, or the may find it from ſuch Means as ſhould have no
Malice of an ill Spirit, ftrike us without him? Power but in ſignification ; that while their Boa
Whiles they were in Goſhen, the Frogs, Lice, Ca- dies were cured by the Sign, their Souls might be
terpillers ſpared them, and plagued the Ægyptians; confirmed by the Matter fignified. A Serpent of
now they are rebellious in the Deſart, the Ser- Braſs could no more heal, than ſting them. What
pents find them out and ſting them to death. He Remedy could their Eyes give to their Legs ? Or,
that brought the Quails thither to feed them, what could a Serpent of cold Braſs prevail againſt
fetches theſe Serpents thither to puniſh them. a living and fiery Serpent ? In this troubleſome
While we are at Wars with God, we can look for Deſart we are ali ftung by that fiery and old Ser-
no Peace with his Creatures: every Thing re pent: O Saviour, it is to thee we muſt look, and
joyces to execute the Vengeance of his Maker.be cured; it is thou that wert their Paſchal Lamb,
The Stones of the Field will not be in League their Manna, their Rock, their Serpent. To all
with us, while we are not in League with God. Purpoſes doft thou vary thy ſelf to thy Church,
Theſe Men, when the Spies had told them that we may find thee every where : thou are for
News of the Giants of Canaan, a little before had our Nouriſhment, Refreſhing, Cure; as hereafter,
wiſh’d, Would God we were dead in this Wilderneſs : fo even now, all in all.
now God hath heard their Prayers, what with the This Serpent which was appointed for Cure to
Plague, what with the Serpents, many thouſands Ifrael, at laſt ſtings them to death, by Idolatrous
of them died. The ill Wiſhes of our Impatience Abuſe. What Poiſon there is in Idolatry, that
are many times heard. As thoſe good Things are makes even Antidotes deadly! As Moſes therefore
not granted us, which we pray for without Care; raiſed this Serpent, fo Ezekias pulled it down :
ſo thoſe Evils which we pray for and would not God commanded the raiſing of it, God approved
have, are oft granted. The Ears of God are not the demoliſhing of it. Superſtitious uſe can mar
only open to the Prayers of Faith, but to the Im- the very Inſtitutions of God: how much more
precations of Infidelity. It is dangerous wiſhing the moſt wife and well-grounded Devices of
Evil to our felves or ours; it is juft with God to Men ?
take us at our Word, and to effect that which our
Lips ſpeak againſt our Heart oda
Before, God hath ever conſulted with Moſes,
and threatned ere he puniſh'd ; now he ſtrikes
and ſays nothing. The Anger is ſo much more,
. is not
Oab and Midian had been all this while Stan-
ders by, and Lookers on ; if they had not
the Blow is not heard till the Axo be ſeen to have ſeen the pattern of their own Ruine in theſe
ftruck) it is a fearful ſign of Diſpleaſure : it is Neighbours, it had never troubled them, to ſee the
with God as with us Men, that ftill Revenges are Kings of the Amorites and Baſhan to fall before If-
ever moſt dangerous. Till now all was wellrael. Had not the Iſraelites camped in the Plains
enough with Iſrael
, and yet they grudged ; thoſe of Moab, their Victories had been no Eye-fore to
that will complain without a Cauſe, ſhall have Balac. Wicked Men never care to obſerve God's
Cauſe to complain for ſomething. Diſcontented Judgments till themſelves be touched; the Fire of
Humours ſeldom ſcape unpuniſhed, but receive a Neighbour's Houſe would not ſo affect us, if
that moſt juſtly whereat they repined unjuſtly. it were not with the Danger of our own : ſecure
Now the People are glad to ſeek to Moſes un- Minds never Itartle till God come home to their
bidden. Ever heretofore they have been wont to
be fued to, and intreated for without their own Balac and his Moabites had Wit enough to fear,
Intreaty, now their Miſery makes them impor- not wit enough to prevent Judgment : they ſee
tunate ; there needs no Solicitor where there is an Enemy in their Borders, and yet take no right
Senſe of Smart. It were pity Men ſhould want Courſe for their ſafety. Who would not have
AMiction, ſince it ſends them to their Prayers looked, that they ſhould have come to Ifrael with
and Confeflions. All the Perſuaſions of Moſes Conditions of Peace ? Or, why did they not
could not do that which the Serpents have done think, either Iſraels God is ſtronger than ours, or
for him. O God, thou ſeeſt how neceſſary it he is not? If he be not, why are we afraid of
is we ſhould be itung ſometimes, elſe we should him ? If he be, why do we not ſerve him? The
run wild, and never come to a found Humilia- fame Hand which gives them Victory, can give

of BALAAM.
heard before he is felt, (as in the hewing of Wond, Malersand Midian had been all this while Stan-
very Senſes.

LIB. VII.
Of B A L A A M.
67
us Protection. Carnal Men that are ſecure of the Ven- Why have we lefs care of the Bleſſings, and leſs
geance of God, ere it do come, are maſtered with fear of the Curſes and Cenſures of God's Mini-
it, when it doth come ; and not knowing which ſters? Who would not rather have Eliſha’s guard,
way to turn them, run forth at the wrong Door. than both the Kings of Iſrael and Aſſyria ? He him-
The Midianites join with the Moabites in Con- felf as he had the Angelical Chariots and Horſe-
ſultation, in Action againſt Iſrael: One would men about him, ſo was he the Chariots and
have thought, they ſhould have looked for Favour Horſemen of Iſrael. Why ſhould our Faith be leſs
from Moſes for Jethro's fake, which was both a ſtrong than Superſtition? Or why ſhould God's
Prince of their Country, and Father-in-law to Agents have leſs Vertue than Satan's ?
Moſes; and either now, or not long before was 0 I ſhould wonder to hear God ſpeak with a falſe
with Iſrael in the Wilderneſs. Neither is it like, Prophet, if I did not know it hath been no rare
but that Moſes having found forty years Harbour thing with him. ( as with Men ) to beſtow Words,
amongſt them, would have been ( what he might) even where he will not beſtow Favour. Pharoah,
inclinable to favourable Treaties with them; but Abimelec, Nebucadnezzar, receive Viſions from God.
now they are ſo faſt linked to Moab, that they Neither can I think this ſtrange, when I hear God
will either ſink or ſwim together. Intireneſs with ſpeaking to Satan in a Queſtion no leſs familiar
wicked Conforts is one of the ſtrongeſt Chains of than this of Balaam, Whence com’lt thou, Satan?
Hell, and binds us to a Participation both of Sin Not the Sound of the Voice of God, but the Mat-
and Puniſhment : An eaſie occaſion will knit ter which he ſpeaks argues Love : He may ſpeak
wicked Hearts together in Conſpiracy againſt the to an Enemy; he ſpeaks Peace to none but his
Church of God.
own. It is a vain brag, God hath ſpoken to me.
Their Errand is deviliſh ( Come curſe Iſrael :) So may he do to Reprobates or Devils. But what
That which Satan could not do by the Swords of faid he? Did he ſay to my Soul, I am thy Sal-
Og and Sebon, he will now try to effect by the vation ? Hath he indented with me that he will
Tongue of Balaam. If either Strength or Policy be my God, and I ſhall be his? I cannot hear this
would prevail againſt God's Church, it could not Voice and not live.
ſtand. And why ſhould not we be as induſtrious to God heard all the Conſultation and Meſſage of
promote the Glory of God, and bend both our theſe Moabites; theſe Meſſengers could not have
Hands and Heads to the Cauſes of the Almighty? moved their foot or their Tongue, but in him ;
When all Helps fail Moab, the Magician is ſought and yet he which asked Adam where he was, asks
to. It is a ſign of a deſperate Cauſe, to make Sa- Balaam, What Men are theſe? I have ever ſeen, that
tan either our Counſellor, or our Refuge. o el God loves to take occaſion of Proceeding with us
2. Why did they not ſend to Balaam to bleſs them from our felves, rather than from his own imme-
ſelves, rather than to curſe Iſrael? It had been diate Preſcience. Hence it is, that we lay open
more eaſie to be defended from the Hurt of their our Wants, and confeſs our Sins to him that knows
Enemies, than to have their Enemies laid open both, better than our own Hearts, becauſe he will
to be hurt by them. Pride and Malice did not care deal with us from our own Mouths.
ſo much for Safety, as for Conqueſt ; it would The Prevention of God forbids both his Journey
not content them to eſcape Iſrael, if Iſrael may ef and his Curſe: And what if he had been ſuffered
cape them ; it was not thank-worthy to ſave their to go and curſe? What Corn had this Wind fha-
own Blood, if they did not ſpill' the Blood of ken, when God meant to bleſs them? How many
others; as if their own Proſperity had been no- | Bulls have bellowed out Execrations againſt this
thing, if Iſrael alſo profpered. If there be one Church of God ? What are we the worſe ? Yet I
Project worſe than another, a wicked Heart will doubt, if we had been ſo much bleſſed, had not
find it out : Nothing but Deſtruction will con- thoſe Balaamitiſh Curſes been ſpent upon us. He
tent the Malicious.
that knows what waſte wind the cauſeleſs Curſes of
I know not whether Balaam were more famous, wicked Men are, yet will not have Balaam curſe
or Balac more confident. If the King had not Iſrael ; becauſe he will not allow Balac ſo much
been perſwaded of the Strength of his Charm, he incouragement in his Oppoſition, as the conceit
had not ſent fo far, and paid ſo dear for it; now of this Help. Or perhaps, if Balac thought this
he truſts more to his Inchantment, than to the Sorcerer a true Prophet, God would not have his
Forces of Moab and Midian ; and ( as if Heaven Name, ſo much as in the Opinion of the Heathen,
and Earth were in the power of a Charmer's fcandalized, in ufurping it to a Purpoſe, which he
Tongue ) he faith, He that thou bleſſeft, is bleſſed ; meant not ſhould ſucceed.
and be whom thou curſeft, is curſed
. Magick, through The Hand of God is in the reſtraint of many Evils,
the Permiſſion of God, is powerful, for whatſo- which we never knew to be towards us. The Iſrae-
ever the Devil can do, the Magician may do ; but lites fare ſtill in their Tents, they little thought what
it is Madneſs to think either of them Omni- Miſchief was brewing againſt them ; without ever
potent. If either the Curſes of Men, or the En-making them of Counſel, God croſſes the Deſigns
deavours of the Powers of Darkneſs, ſhould be of their Enemies. He that keepeth Iſrael is both a
effectual, all would be Hell. No, Balac: So ſhort ſure and a ſecret Friend. av vay bo
is the power of thy Balaam, that neither thou, nor rls The Reward of the Divination had eaſily com-
thy Prophet himſelf can avoid that Curſe, which manded the Journey and Curſe of the coverous
thou wouldſt have brought upon Iſrael. Had Balaam Prophet, if God had not ſtayed him. How oft are
been a true Prophet of God, this bold Aſſurance wicked Men curbed by a divine Hand; even in
had been but jult. Both thoſe ancient Seers, and thoſe Sins which their Heart ſtands to ? It is no
the Prophets of the Goſpel have the Ratification thank to lewd Men that their Wickedneſs is not
of God in Heaven, to their Sentences on Earth. proſperous. Whence is it that the World is not
Dow and mooi K 2319dost over-
68
Contemplations.
LIB. VII.

over-run with Evil, but from this; that Men can- | beg prohibited Favours, our Preſumption is trou-
not be ſo ill as they would ?
bleſome, and abominable : No good Heart will
The firſt Entertainment of this Meſſage would endure to be twice forbidden.
make a Stranger think Balaam wiſe and honeſt; he Yet this Importunity hath obtained a Permiffi-
will not give a ſudden anſwer, but craves leiſure on; but a Permiſſion worſe than a Denial. I
to conſult with God, and promiſes to return the heard God ſay before, Go not, nor curſe them ; Now
Anſwer he ſhall receive. Who would not ſay, he ſays, Go, but curſe not ; Anon, he is angry that
this Man is free from Raſhneſs, from Partiality he did go. Why did he permit that which he
Diſſimulation is crafty, and able to deceive Thou- forbade, if he be angry for doing that which he
fands. The Words are good; when he comes to permitted ? Some things God permits with an In-
Action, the Fraud bewrays it ſelf: For, both he dignation ; not for that he gives leave to the Act,
inſinuates his own forwardneſs, and caſts the blame but that he gives a Man over to his Sin in the Act;
of the Prohibition upon God, and (which is this Sufferance implies not Favour, but Judgment;
worfe) delivers but half his Anſwer: He ſays in- So did God bid Balaam to go, as Solomon bids the
deed, God refuſes to give me leave to go : He ſays not, young Man follow the ways of his own Heart. It
as it was, He charges me not to curſe them for they are is one thing to like, another thing to ſuffer; Moſes
bleſſed. So did Balaam deny, as one that wiſht to never approved thoſe legal Divorſes, yet he tolera-
be ſent for again. Perhaps a peremptory Refuſal ted them : God never liked Balaam's Journey, yet
had hindred his further Solicitation. Conceal- he diſpleaſedly gives way to it: As if he ſaid,
ment of ſome Truths is ſometimes as faulty as a Well, ſince thou art ſo hot ſet on this Journey,
denyal. True Fidelity is not niggardly in her Re- be gone. And thus Balaam took it ; elſe, when
lations.
God after profeſſed his Diſpleaſure for the Jour-
Where Wickedneſs meets with Power, it thinks ney, it had been a ready anſwer, Thou commandeſt
to command all the World, and takes great Scorn me; but herein his Confeffion argues his Guilt.
of any repulſe. So little is Balac diſcouraged with Balaam's Suit, and Iſrael's Quails had both one
one Refuſal, that he ſends ſo much the ſtronger faſhion of Grant ; in Anger. How much better
Meſſage; More Princes and more Honourable. Oh that is it to have gracious Denials, than angry Yield-
we could be ſo importunate for our Good, as ings. E
wicked Men are for the compaſſing of their own A ſmall Perſwaſion hartens the willing: It
Deſigns! A Denyal doth but whet the Defires of booted not to bid the covetous Prophet haſten to
vehement Suitors. Why are we faint in ſpiritual his Way. Now he makes himſelf ſure of Succeſs;
Things, when we are not denyed, but delayed? his corrupt Heart tells him, that as God had re-
Thoſe which are themſelves tranſported with lented in his Licenſe to go, ſo he might perhaps
Vanity, and Ambition, think that no Heart hath in his Licenſe to curſe ; and he ſaw how this
Power to reſiſt theſe Offers. Balac's Princes Curſe might bleſs him with abundance of Wealth;
thought they had ſtruck it dead, when they had he roſe up early therefore and fadled his Afs
. The
once mentioned Promotion to great Honour. Night ſeemed long to his Forwardnefs. Coverous
Self-love makes them think they cannot be Slaves Men need neither Clock nor Bell to awaken
whileft others may be free ; and that all the World them; their Deſires make them reſtleſs. Oh that
would be glad to run on madding after their Bait. we could with as much eagerneſs ſeek the true
Nature thinks it impoſſible to contemn Honour Riches, which only can make us happy !! awo
and Wealth ; and becauſe too many Souls are thus We that ſee only the out-ſide of Balaam, may
taken, cannot believe that any would eſcape. But marvel, why he that permitted him to go, after-
let carnal Hearts know, there are thoſe can ſpit ward oppoſes his going; but God that ſaw his
the World in the Face, and ſay, Thy Gold and Sil- Heart, perceived what corrupt Affections carried
ver periſh with thee: And that in compariſon of a him; he ſaw, that his covetous Deſires and wick-
good Conſcience, can tread under Foot his beſt ed Hopes, grew the ſtronger, the nearer he came
Proffers, like Shadows, as they are ; and that can to his End: An Angel is therefore ſent to with-
do as Balaam ſaid. boer
hold the haſty Sorcerer. Our inward Diſpoſition
How near Truth and Falfhood can lodge toge- is the Life of our Actions, according to that doth
ther! Here was Piety in the Lips, and Covetouf- the God of Spirits judge us, whiles Men cenfure
neſs in the Heart. Who can any more regard according to our external Motions. To go at all
good Words, that hears Balaam ſpeak fo like a when God had commanded to ſtay, was preſump-
Saint ? An Houſeful of Gold and Silver may not tuous; but to go with a deſire to curſe, made the
pervert his Tongue, his Heart is won with leſs ; Act doubly finful, and fetcht an Angel to reſiſt
for if he had not already ſwallowed the Reward, it. It is one of the worthy Imployments of good
and found it ſweet, why did he again folicit God, Angels, to make ſecret oppoſition to evil Deſigns :
in that which was peremptorily denied him? If Many a wicked Act have they hindered, without
his Mind had not been bribed already, why did he the knowledge of the Agent. It is all one with
ſtay the Meſſengers? Why did he expect a Change the Almighty to work by Spirits and Men ; it is
in God? Why was he willing to feed them therefore our Glory to be thus ſet on work: To
with hope of Succeſs, which had fed him with ſtop the courſe of Evil, either by diſwalion or
hope of Recompence ? One Prohibition is enough violence, is an Angelical Service. i dont
for a good Man. Whiles the delay of God doth In what Danger are wicked Men that have
but hold us in ſuſpenſe, Importunity is holy and God's Angels their Oppoſites ? The Devil moved
ſeaſonable ; but when once he gives a reſolute him to go, a good Angel refifts him. If an hea-
Denyal, it is profane faucineſs to folicite him.venly Spirit ſtand in the way of a Sorcerer's Sin,
When we ask what we are bidden, our Suits are how much more ready are all thoſe fpiritual Pow-
not more vehement than welcome; but when weers, to ſtop the miſcarriages of God's dear Chil-
dren?






LIB. VII.
Of B A LAA M.
69
dren? How oft had we faln yet more, if theſe not put Words: And how oft doth he chooſe the
Guardians had nor upheld us, whether by remov- Weak, and Unwife, to confound the Learned and
ing Occaſions, or by caſting in good Inſtincts? Mighty?
as our good Endeavours are oft hindred by Satan, What had it been better for the Aſs to ſee the
ſo are our Evil by good Angels; elſe were not our Angel, if he had ruſhed ſtill upon his Sword ?
Protection equal to our Danger; and we could Evils were as good not ſeen, as not avoided; but
neither ſtand nor riſe. Blood
now he declines the Way and ſaves his Burthen.
It had been as eaſie for the Angel to ſtrike Ba- It were happy for perverſe Sinners, if they could
laam, as to ſtand in his way ; and to have followed learn of this Beaſt, to run away from foreſeen
him in his ſtarting aſide, as to ſtop him in a nar- Judgments. The revenging Angel ſtands before
row Pach: But even the good Angels have their us; and though we know we ſhall as ſure die, as
ſtints in their Executions. God had ſomewhat fin, yet we have not the wit or grace to give back;
more to do with the Tongue of Balaam, and though it be with the hurt of a Foot to ſave the
therefore he will not have him flain, but with Body; with the pain of the Body to ſave the
ſtood ; and ſo withſtood, that he ſhall paſs. It is Soul.
not ſo much Glory to God, to take away wicked I ſee, what Fury and Stripes the impatient Pro-
Men, as to uſe their Evil to his own holy Purpo- phet beſtows upon this poor Beaſt, becauſe he will
ſes. How ſoon could the Commander of Heaven not go on; yet if he had gone on, himſelf had pe-
and Earth rid the World of bad Members ? But riſhed. How oft do we wilh thoſe Things, the
ſo ſhould he loſe the praiſe of working good by pot obtaining whereof is Mercy? We grudge to
evil Inſtruments. It fufficeth that the Angels of be ſtaid in the way to Death, and fly upon thoſe
God refift their Actions, while their Perſons con- which oppoſe our Perdition.
tinue.
I do not (as who would not expect ) fee Balaam's
That no Man may marvel to ſee Balaam have Hair ſtand upright, nor himſelf alighting, and
Viſions from God, and utter Propheſies from him; appaled at this Monſter of Miracles : But, as if
his very Aſs hath his Eyes opened to ſee the An- no new thing had happened, he returns Words to
gel, which his Maſter could not; and his Mouth the Beaſt, full of Anger, void of Admiration :
opened to ſpeak more reaſonably than his Maſter. Whether his Trade of Sorcering had ſo inured him
There is no Beaſt deferves ſo much wonder, as to receive Voices from his Familiars
, in ſhape of
this of Balaam, whoſe coinmon Senſe is advanced Beaſts, that this Event ſeemed not ſtrange to him
above the Reaſon of his Rider; ſo as for the time Or, whether his Rage and Coverouſneſs had ſo
the Prophet is bruitiſh, and the Beaſt prophetical. tranſported him, that he had no leiſure to obſerve
Who can but ftand amazed at the Eye, at the the unnatural unuſualneſs of the Event. Some
Tongue of this filly Creature ? For ſo dull a fight, Men make nothing of thoſe Things, which over-
it was much to ſee a bodily Object, that were not come others with Horror and Aſtoniſhment.
too apparent; but to ſee that Spirit which his Ri I hear the Angel of God taking Notice of the
der diſcerned not, was far beyond Nature. To hear Cruelty of Balaam to his Beaft : His firſt Words
a Voice come from that Mouth, which was uſed to the unmerciful Prophet, are in expoftulating
only to bray, it was ſtrange and uncouth ; but to of his Wrong. We little think it, but God ſhall
hear a Beatt, whoſe Nature is nored for Incapa- call us to an Account for the unkind and cruel
city, to out-reaſon his Maſter, a profeſſed Pro- Uſages of his poor mute Creatures: He hath
phet, is in the very height of Miracles: Yer can made us Lords, not Tyrants; Owners, not Tor-
no Heart ſtick at theſe, that conſiders the difpen- menters ; he that hath given us leave to kill them,
ſation of the Almighty in both. Our Eye could for our uſe, hath not given us leave to abuſe them at
no more fee a Beaſt, than a Beaſt can fee an An- our pleaſure; they are ſo our Drudges, that they
gel, if he had not given this power to it. How are our Fellows by Creation. It was a fign the
eaſie is it for him that made the Eye of Man and Magician would eaſily wiſh to ſtrike Iſrael with a
Beaft, to dim or enlighten it at his pleaſure ? And Curſe, when he wiſhed a Sword to ſtrike his harm-
if his Power can make the very Stones to ſpeak, lefs Beaft. It is ill falling into thoſe Hands, whom
how much more a Creature of Šenfe? That evil Beaſts find unmerciful.
30
Spirit ſpake in the Serpent to our firſt Parents ; Notwithſtanding theſe Rubs Balaam goes on,
Why is it more that a Spirit ſhould ſpeak in the and is not afraid to ride on that Beaſt, whoſe Voice
Mouth of a Beaſt? How ordinarily did the Hea- he had heard: And now, Pofts are fped to Balac
then receive their Oracles out of Stones and with the News of ſo welcome a Gueit: He that
Trees? Do not we our ſelves teach Birds to ſpeak ſent Princes to fetch him, comes himſelf on the
thoſe Sentences they underſtand not? We may way to meet him ; Although he can ſay ( Am nur
wonder, we cannot diftruft, when we compare I able to promote thee? ) yet he gives this high ref-
the Act with the Author ; which can as eaſily peat to him as his better, from whom he expected
create a Voice without a Body, as a Body with the Promotion of himſelf, and his people. Oh
out a Voice. Who now can hereafter plead his the honour that hath been formerly done by Hea-
fimplicity and dulneſs of apprehending ſpiritual thens, to them that have born but the Face of Pro-
Things, when he ſees how God exalts the Eyes of phets! I ſhame and grieve to compare the Times
a Beaſt to ſee a Spirit ? Who can be proud of fee- and Men: Only, o God, be thou mereiful to the
ing Vifions, fince an Angel appeared to a Beait ? Contempt of thy Servants. Datortor
Neither was his Skin better after it than others of As if nothing needed but the Preſence of Balaam,
his kind. Who can complain of his own Rude- the ſuperſtitious King (out of the joy of his
neſs and Inability to reply in a good Cauſe, when Hope ) feaſts his Gods, his Prophet; his Princes ;
very Beaſt is inabled by God to convince his and on the Morrow carries him up to the high
Mafter? There is no Mouth into which God can Places of his Idols Who can doubt whether Ba-
laam
the
70
M Contemplations.
LIB. VII.

laam were a falfe Prophet, that ſees him facrificing not curſe, but he would adviſe, and his Counſel
in the Mount of Baal? Had he been from the true is worſe than a Curſe ; for his Curſe had hure
God, he would rather have ſaid, Pull me down theſe none but himſelf, his Counſel coſt the Blood of
Altars of Baal, than Build me bere ſeven others. The 24000 Iſraelites. He that had heard God ſpeak by
very Place convinces him of Falfhood and Idola- Balaam, would not look for the Devil in the ſame
try: And why ſeven Altars? What needs all this Mouth: And if God himſelf had not witneſſed
Pomp? When the true God never required but againſt him, who could believe that the ſame
one at once, as himſelf is one ; why doth the falſe Tongue which uttered fo divine Prophecies,
Prophet call for no leſs than ſeven? As if God
ſeven? As if God should utter ſuch villanous and curſed Advice?
ſtood upon Numbers ? As if the Almighty would Hipocriſie gains this of Men, that it may do Evil
have his Power either divided or limited ? Here is unſuſpected : But now he that heard what he
nothing but a glorious and magnificent Pretence ſpake in Balac's Ear, hath bewrayed and con-
of Devotion. It nath been ever ſeen, that the falſe demned his Counſel, and himſelf.
Worſhippers of God have made more pompous This Policy was fetcht from the bottom of Hell.
Shews, and fairer flouriſhes of their Piety and Re- It is not for lack of Defire that I curſe not Iſrael ;
ligion than the True.
thou doſt not more wiſh their Deſtruction, than I
Now when Balaam ſees his ſeven Bullocks, and do thy Wealth and Honour : But ſo long as they
ſeven Rams ſmoaking upon his ſeven Altars, he hold firm with God, there is no Sorcery againſt
goes up higher into the Mount ( as ſome counter Facob; withdraw God from them, and they ſhall
feit Mofes ) to receive the Anſwer of God. But will fall alone, and curſe themſelves; draw them into
God meet with a Sorcerer? Will he make a Pro- Sin, and thou ſhalt withdraw God from them.
phet of a Magician? O Man, who ſhall preſcribe There is no Sin more plauſible than Wantonneſs:
God what Inſtruments to uſe? He knows how to One Fornication ſhall draw in another, and both
employ, not only Saints and Angels, but wicked fhall fetch the Anger of God after them; fend
Men, Beaſts, Devils, to his own Glory: He that your faireſt Women into their Tents, their Sight
put Words into the Mouth of the Aſs, puts Words Thall draw them to Luft, their Luſt to Folly, their
into the Mouth of Balaam ; the Words do but paſs Folly to Idolatry; and now God ſhall curſe them
from him ; they are not polluted, becauſe they for thee, unasked. Where Balaem did ſpeak well
,
are not his; as the Trunk through which a there was never any Prophet ſpake more divinely;
Man ſpeaks, is not more eloquent for the Speech where he ſpake ilí, there was never any Devil
that is uttered through it. What a notable Pro- | ſpake more deſperately : Ill Counſel feldom fuc-
clamation had the Infidels wanted of God's Fa- ceedeth not : Good Seed falls often out of the way,
vour to his people, if Balaam's Tongue had not and roots not, but the Tares never light amiſs.
been uſed ? How many ſhall once ſay, Lord we This Project of the wicked Magician was too
have propheſied in thy Name, that ſhall hear, Verily proſperous. The Daughters of Moab come into
I know you not?
the Tents of Iſrael, and have captivated thoſe
What Madneſs is this in Balaam? He that found whom the Amorites and Amalakites could not refift.
himſelf conſtant in ſoliciting, thinks to find God Our firſt Mother Eve bequeathed this Dowry to
not conſtant in denying; and, as if that infinite her Daughters, that they ſhould be our Helpers
Deity were not the ſame every where, hopes to to Sin; the weaker Sex is the ſtronger in this
change Succeſs with Places. Neither is that bold Conqueſt : Had the Moabites ſent their ſubtilleſt
Forehead aſhamed to importune God again in Counſellors to perſwade the Iſraelites to their Idol-
that, wherein his own Mouth had teſtified an ſacrifices, they had been repelled with ſcorn; but
aſſurance of Denial. The Reward was in one of now the Beauty of their Women is over-eloquent
his Eyes, the revenging Angel in the other : 1 and ſucceſsful. That which in the firft World be
know not whether (for the time ) he more loved trayed the Sons of God, hath now enſnared God's
the Bribe, or feared the Angel. And whiles he People : It had been happy for Iſrael if Balaam had
is in this Diſtraction, his Tongue bleſſes againſt uſed any Charms but theſe. As it is the uſe of
his Heart, and his Heart curſes againſt his God to fetch Glory to himſelf out of the worſt
Tongue. It angers him that he dare not ſpeak | Actions of Satan, ſo it is the guiſe of that evil
what he would; and now at laſt rather than loſe One ( through the juft Permiſſion of the Almigh-
his Hopes, he reſolves to ſpeak worſe than Curſes. ty ) to raiſe Advantage to himſelf from the faireft
The fear of God's Judgments in a worldly Heart Pieces of the Workmanſhip of God: No one Means
is at length overcome with the love of Gain. hath ſo much inriched Hell, as Beautiful Faces.
20
All Idols are abominable ; but this of Baal-peor,
was beſides the Superſtition of it, beaſtly. Neither
did Baal ever put on a Form of ſo much Shame,
అందాల or
more as this; yet very Ifraelites are drawn to adore it.
dobijo Of PHINE A S.
When Luft hath blinded the Eyes, it carries a
dobre plomot 1990
Man whether it liſts; even beyond all differences
Alaam p pretended an haft Homeward, but he of Sin. A Man beſotted with filthy Deſires, is fit
lingred ſo long that he left his Bones in Mi- for any Villany.
dian. How juſtly did he periſh with the Sword Sin is no leſs crafty than Satan himſelf; give
of Iſrael, whoſe 'Tongue had inſenſibly flain ſo him but room in the Eye, and he will ſoon be
many Thouſands of them? As it is uſually ſaid poſſeffed of Body and Soul. Theſe Iſraelites firſt
of the Devil, that he goes away in a ſtench, ſo ſaw the Faces of theſe Moabites and Midianites,
may it be truly ſaid of this Prophet of his; ac- then they grew to like their Preſence, from thence
cording to the faſhion of all Hypocrites, his Words to take Pleaſure in their Feaſts : From their Boords
were good, his Actions abominable ; he would they are drawn to their Beds, from their Beds to
their
HI Jonati

LIB. VII.
71
of PHINE A S.
ز
their Idols, and now they are joined to Baal- | upon the Sorrow of his People, that whiles they
Peor, and feparated from God. Bodily Fornica- were wringing their Hands, a proud Miſcreant
tion is the Way to Spiritual : if we have made durſt outface their Humiliation with his wicked
Idols of Fleſh, it is juſt to be given up to Idols Dalliance ; his Heart boils with a deſire of an ho-
of Wood and Stones. If we have not grace to ly Revenge; and now that Hand which was uſed
reſiſt the Beginnings of Sin, where ſhall we to a Cenſer, and facrificing Knife, takes up his
ſtay ? If our Foot lip into the Mouth of Hell, it Javelin, and with one ſtroak joins theſe two Bo-
is a Miracle to ſtop ere we come to the Bottom. dies in their Death, which were joined in their
Well might God be angry,
to ſee his People go Sin ; and in the very flagrance of their Luſt
,
a whoring in this double Fornication; neither makes a new Way for theit Souls to their own
doth he linother his Wrath , but himſelf ſtrikes Place. O noble and heroical Courage of Phineas
with his Plague, and bids Moſes ſtrike with the Which as it was rewarded of God, fo is worthy
Sword. He ftrikes the Body, and bids Mofes ſtrike to be admired of Men. He doth not ſtand caſting
the Head. It had been as eaſie for him to of Scruples ; who am I to do this? The Son of
plague the Rulers
, as the Vulgar : and one would the High-Prieſt ; my Place is all for Peace and
think theſe ſhould be more properly reſerved for Mercy, it is for me to facrifice, and pray for the
his immediate Hand; but theſe he leaves to the Sin of the People, not to facrifice any of the Peo-
Sword of humane Authority, that he might win ple for their Sin. My Duty calls me to appeaſe
Awe to his own Oidinances. As the Sins of great the Anger of God, what I may, not to revenge
Men are exemplary, ſo are their Puniſhments. the Sins of Men; to pray for their Converſion,
Nothing procures ſo much Credit to Government, not to work the Confuſion of any Sinner ; and
as ſtrict and impartial Executions of great and who are theſe?? Is not the one a great Prince in
noble Offenders. Thoſe whom their Sins have Iſrael, the other a Princeſs of Midian? Can the
imbaſed, deſerve no favour in the Puniſhment. death of two fo famous Perſons go unrevenged ?
As God knows no Honour, no Royalty in matter Or, if it be ſafe, and fit, why doch my Uncle Mo-
of Sin, no more may his Deputies. Contrarily, ſes rather ſhed his own Tears, than their Blood ?
connivence at the Outrages of the Mighty, cuts I will mourn with the reſt ; let them revenge
the Sinews of any State ; neither doth any Thing whom it concerneth. But the Zeal of God hath
make good Laws more contemptible , than the barred out all weak Deliberations; and he holds
making difference of Offenders; that ſmall Sacri- it now both his Duty and his Glory to be an
leges ſhould be puniſhed, when great ones ride in Executioner of fo ſhameleſs a Pair of Offen-
triumph. If good Ordinations turn once to Spi- ders.
ders Webs, which are broken thorow by the bigger God loves this heat of Zeal, in all the Carriages
Flies, no Hand will fear to ſweep them down. of his Servants; and if it tranſport us too far, he
God was angry: Moſes and all good Iſraelites pardoneth the Errors of our Fervency, rather than
grieved; the Heads hanged up; the People Pla- the Indifferences of Lukewarmneſs. As theſe two
gued : yet behold, one of the Princes of Iſrael were more Beaſts, than any that ever he facri-
fears not to brave God and his Miniſters, in that ficed, ſo the ſhedding of their Blood was the ac-
Sin which he ſees ſo grievouſly revenged in others. ceptableſt Sacrifice, that ever he offered unto God:
I can never wonder enough at the Impudence of for both all Iſrael is freed from the Plague, and all
this Iſraelite. Here is Fornication, an odious i his Poſterity have the Prieſthood intailed to them,
Crime, and that of an Iſraelite, whoſe Name chal- ſo long as the Fews were a People. Next to our
lenges Holineſs ; yea, of a Prince of Iſrael, whoſe Prayers, there is no better Sacrifice than the Blood
Practice is a Rule to Inferiors; and that with a of Malefactors ; not as it is theirs, but as it is ſhed
Woman of Midian, with whom even a chaſte Con- by Authority. Governors are faulty of thoſe Sins
tract had been unlawful ; and that with contempt they puniſh not. There can be no better Sight in
of all Government; and that in the Face of Mo- any State, than to ſee a Malefactor at the Gal-
ſes and all Iſrael; and that in a time of Mourning, lows. It is not enough for us to ſtand gazing up-
and Judgment for that fame Offence. Thoſe on the Wickedneſs of the Times (yea, although
that have once paſſed the Bounds of Modeſty, with Tears) unleſs we endeavour to redreſs it;
foon grow ſhameleſs in their Sins. Whiles Sin eſpecially publick Perſons carry not their Javelin
hides it felf in Corners, there is yet Hope ; for, in their Hand for nought.
where there is Shame, there is a poſſibility of Every one is ready to ask Phineas for his Com-
Grace; but when once it dare look upon the Sun, miſſion; and thoſe that are willing to ſalve up the
and ſend Challenges to Authority, the Caſe is de- Act, plead extraordinary Inſtinct from God, who
fperate, and ripe for Judgment. This great Simeo- (no doubt) would not have accepted that which
nite thought he might fin by Privilege; he goes, himſelf wrought not. But what need I run fo
as if he ſaid, Who dares controul me? His Nobi- far for this Warrant, when I hear God ſay to
lity hath raiſed him above the reach of Correcti-Moſes, Hang up all the Heads of Iſrael ; and Moſes ſay
on. Commonly, the Sins of the Mighty are not to the Under-Rulers, Every one ſlay his Men that are
without Preſumption, and therefore their Venge- joined to Baal-Peor. Every Ifraelite is now made a
ance is no leſs than their Security; and their Magiſtrate for his Execution; and why not Phi-
Puniſhment is ſo much greater, as their Conceit meas amongſt the reſt ? Doth his Prieſthood ex-
of Impunity is greater. All Iſrael ſaw this bold empt him from the Blood of Sinners? How then
Lewdneſs of Zimri, but their Hearts and Eyes doth Samuel hew Agag in pieces ? Even thoſe may
were ſo full of Grief, that they had not room make a Carcaſs, which may not touch it. And
enough for Indignation. Phineas look'd on with if Levi got the Prieſthood, by ſhedding the Blood
the reſt, but with other Affections. When he ſaw of Idolaters; why may it not ſtand with that
this Defiance bidden to God, and this Infultation Prieſthood, to ſpill the Blood of a Fornicator and
Ido-







Contemplations.
LIB. VII.
72
Idolater? Ordinary Juſtice will bear out Phineas in they depart without much Comfort, to have ſeen
this Act : It is not for every Man to challenge it : contrarily, a wicked Man that looks down,
this Office, which this double Proclamation al- and ſees Hell before him, how can he chuſe bus
lowed to Phineas. All that private Perſons can do, find more Horror in the End of Death, than in the
is either to lift up their Hands to Heaven for re- Way?
be
dreſs of Sin, or to lift up their Hands againſt the How familiarly doth Moſes, hear of his End! It
Sin, not againſt the Perſon. Who made thee a is no more betwixt God and Moſes, but, Go up
Judge, is a lawful Queſtion, if it meet with a Per- and die. If he had invited him to a Meal, it could
ſon unwarranted.
not have been in a more ſociable Compellation;
Now the Sin is puniſhed, the Plague ceaſeth. no otherwiſe than he ſaid to his other Prophet,
The Revenge of God ſets out ever after the Sin ; Up and eat. It is neither harſh, nor news to God's
but if the Revenge of Men ( which commonly Children, to hear or, think of their Departure ;
comes later) can overtake it, God gives over the to them Death hath loſt his Horror, through Ac-
Chafe. How oft hath the infliction of a leſs Pu- quaintance: thoſe Faces which at firſt fight ſeem-
niſhment, avoided a greater. There are none ſo ed ill-favoured, by oft viewing, grow out of dif-
good Friends to the State, as couragious and im- like: they have ſo oft thought and reſolved of
partial Miniſters of Juſtice. Theſe are the Recon- the Neceſſity, and of the Iflue of their Diffolu-
cilers of God and the People more than the Pray- tion, that they cannot hold it either ſtrange or
ers of them that fit ſtill, and do nothing.
unwelcome : he that hath had ſuch intire Con-
verſation with God, cannot fear to go to him.
Thoſe that know him not, or know that he will
not know them, no marvel if they tremble.
The Death of Mos E s. This is no ſmall Favour, that God warns Moſes
of his End; he that had ſo oft made Moſes of his
now is drawing to his Reſt. He hath not now do himſelfwithout his
brought his Iſraelites from Ægypt, thorow the Sea ledge. Expectation of any main Event, is a
and Wilderneſs, within the light of their promiſed great Advantage to a wife Heart; if the fiery
Land ; and now himſelf muſt take poſſeſſion of Chariot had fetch'd away Elias unlook'd for, we
that Land whereof Canaan was but a Type. When ſhould have doubted of the Favour of his Tran-
we have done what we came for, it is time for us ſportation : it is a Token of Judgment, to come
to be gone ; this Earth is only made for Action, as a Thief in the Night. God forewarns one by
not for Fruition : the Services of God's Children Sickneſs, another by Age, another by his ſecret
ſhould be ill rewarded, if they muſt ſtay here al- Inſtincts, to prepare for their End : if our Hearts
ways. Let no Man think much that thoſe are be not now in a readineſs, we are worthy to be
ferch'd away which are faithful to God; they ſurpriſed.
ſhould not change, if it were not to their Prefer But what is this I hear ? Diſpleaſure mixed
ment. It is our Folly that we would have good with Love? And that to fo faithful a Servant as
Men live for ever, and account it an hard Mea- Moſes? He muft but ſee the Land of Promiſe, he
ſure, that they were. He that lends them to the ſhall not tread upon it; becauſe he once, long
World, owes them a better Turn than this Earth ago, finned in diſtruſting. Death, though it were
can pay them. It were injurious to wiſh, that to him an Entrance into Glory, yet ſhall be alſo
Goodneſs ſhould hinder any Man from Glory. a Chaſtiſement of his Infidelity. How many no-
So is the death of God's Saints precious, that it is ble Proofs had Moſes given of his Courage and
certain.
ſtrength of Faith? How many gracious Services
Moſes muſt go up to Mount Nebo, and die. The had he done to his Maſter ? Yet for one Act of
Time, the Place, and every Circumſtance of his Diſtruſt, he muſt be gathered to his Fathers. All
Diffolution is determined. That one dies in the our Obediences cannot bear out one Sin againſt
Field, another in his Bed, another in the Water ; God; How vainly fall we hope to make amends
one in a Foreign Nation, another in his own, is to God for our former Treſpaſſes, by our better
fore-decreed in Heaven. And, though we hear it Behaviour, when Mofes hath this one Sin laid in
not vocally, yet God hath called every Man by his Diſh, after ſo many and worthy Teſtimonies
his Name, and faith, Die thou there. One Man of his Fidelity? When we have forgotten our Sins,
ſeems to die caſually, another by an inexpected yet God remembers them, and (although not in
Violence: both fall by a Deſtiny: and all is ſet Anger, yet ) he calls for our Arrearages. Alas,
down to us by an eternal Decree. He that brought what ſhall become of them with whom God hath
us into the World, will carry us out according to ten thouſand greater Quarrels, that amongſt ma-
his own Purpoſes.
ny millions of Sins, have ſcattered ſome few Acts
Moſes muft afcend up to the Hill to die. He re- of formal Services ? If Moſes muſt die the firſt
ceived his Charge for Iſrael upon the Hill of Sinai; Death for one Fault, how ſhall they eſcape the
and now he delivers up his Charge on the Hill of ſecond for ſinning always ? Even where God
Nebo: His Brother Aaron died on one Hill, he on loves, he will not wink at Sin; and if he do not
another. As Chriſt was transfigured on an Hill, puniſh, yet he will chaſtiſe : How much leſs can
ſo was this excellent Type of his ; neither doubt it ſtand with that eternal Juſtice, to let wilful
1, but that theſe Hills were Types to them of that Sinners eſcape Judgment ?
Heaven whither they were aſpiring. It is the It might have been juſt with God, to have reſerv'd
Goodneſs of our God, that he will not have his the Cauſe to himſelf; and in a generality, to have
Children die any where, but where they may ſee told Moſes, that his Sin muft ſhorten his Journey
the Land of Promiſe before them; neither can but it is more of Mercy than Juſtice, that his
Children





LIB. VII.
The Death of MOS E s.
73
Children ſhall know why they ſmart ; that God whom he will chuſe. Who can be more meet,
may at once both juſtifie himſelf, and humble than he whoſe Name, whoſe Experience, whoſe
them for their particular Offences : thoſe to whom Graces might ſupply, yea, revive Mofes to the
hé means Vengeance, have not the ſight of their People ? he that ſearched the Land before, wat
Sins till they be paſt Repentance. Complain not fitteft to guide Iſrael into it ; he that was indued
that God upbraids thee with thy old Sins, who-with the Spirit of God, was the fitteſt Deputy for
foever thou art : but know it is an Argument of God: he that abode ftill in the Tabernacle of
Love; whereas Concealment is a fearful ſign of a Obel-moed, as God's Attendant, was fitteſt to be
ſecret diſlike from God.
wo SIM ſent forth from him, as his Lieutenant. But, oh
But what was that noted Sin which deſerves the unſearchable Counſel of the Almighty ! Aged
this late Exprobation, and ſhall carry fo Sharp a Caleb, and all the Princes of Iſrael are paſt over;
Chaſtiſement ? Iſrael murmured for Water; God and Foſhua the Servant of Moſes, is choſen to fuc-
bids Moſes take the Rod in his Hand, and ſpeak | ceed his Maſter ; the Eye of God is not blinded
to the Rock to give Water ; Moſes inſtead of ſpea- either with Gifts, or with Blood, or with Beau-
king and ſtriking the Rock with his Voice, ſtrikes ty, or with Strength : but as in his Eternal Electi-
it with the Rod : here was his Sin ; an over ons, fo in his Temporary, he will have Mercy on
reaching of his Commiſſion ; a fearfulneſs and whom he will.
diſtruſt of the Effect. The Rod, he knew, was And well doth Foſhua fucceed Moſes; the very
approved for Miracles; he knew not how Power-| Acts of God of old were Allegories: where the Law
ful his Voice might be; therefore he did not ends, there the Saviour begins ; we may ſee the
ſpeak, but ftrike, and he ſtruck twice for failing; Land of Promiſe in the Law; only JESUS the
and now, after theſe many Years, he is ſtricken Mediator of the New Teſtament can bring us in-
for it of God. It is a dangerous thing in divine to it. So was he a Servant of the Law, that he
Matters, to go beyond our Warrant : thoſe Sins ſupplies all the Defects of the Law to us : he
which ſeem trivial to Meri, are hainous in the hath taken poſſeſſion of the promiſed Land for
account of God; any thing that ſavours of Infi- us, he ſhall carry us from this Wilderneſs, to our
delity, diſpleaſes him more than fome other Relt.
Crimes of Morality Yet the moving of the Rod It is no ſmall Happineſs to any State, when
was but a diverſe Thing from the moving of the their Governors are choſen by Worthineſs; and
Tongue, it was not contrary; he did not for- ſuch Elections are ever from God; whereas the
bid the one, but he commanded the other : this Intruſions of Bribery and injuft Favour or Vio-
was but acroſs the Stream, not againſt it ; where lence, as they make the Commonwealth miſera-
Thall they appear, whoſe whole Courſes are quite ble, ſo they come from him which is the Author
contrary to the Commandments of God?
of Confuſion : Woe be to that State that ſuffers
Upon the Act done, God paſſed the Sentence it ; woe be to that Perſon that works it ; for both
of reſtraining Moſes with the reſt, from the pro- of them have ſold themſelves; the one to Servi-
miſed Land ; now he performs it : ſince that time tude, the other to Sin.
Mofes had many Favours from God ; all which I do not hear Moſes repine at God's Choice,
could not reverſe this decreed Caſtigation ; that and grudge that this Scepter of his is not Here-
everlaſting Rule is grounded upon the very Ef- ditary; but he willingly lays Hands upon his Ser-
ſence of God, I am Jehovah, I change not. 'Our vant, to conſecrate him for his Succeſſor. Foſhua
Purpoſes are as our felves, fickle and incertain ; was a good Man, yet he had ſome ſparks of En-
his are certain, and immurable : ſome Things vy; for when Eldad and Medad propheſied, he
which he reveals he alters ; nothing that he hath ftomack'd it ; ( My Lord Moſes, forbid them.) He
decreed. Beſides the Soul of Moſes (to the glo- that would not abide two of the Elders of Iſrael
ry whereof God principally intended this change) to propheſie, how would he have allowed his
I find him careful of two Things; his Succeffor, Servant to fit in his Throne? Whac an Example
and his Body: Moſes moves for the one : the other of Meekneſs (beſides all the reſt) doth he here
God doth unasked: he that was ſo tender over fee in this laſt Ad of his Maſter, who without
the Welfare of Iſrael, in his life, would not ſlacken all Murmuring reſigns his Chair of State to his
his Care in death : he takes no thought for him- Page? It is all one to a gracious Heart, whom
ſelf (for he knew how gainful an exchange he God will pleaſe to advance : Emulation and Dif-
muſt make. ) All his Care is for his Charge. contentment are the Affections of carnal Minds.
Some envious Natures deſire to be miſſed, when Humility goes ever with Regeneration ; which
they muſt go ; and wiſh that the weakneſs, or teaches a Man to think (whatever Honour be
want of a Succeffor, may be the foil of their Me- put upon others ) I have more than I am wor-
mory, and Honour: Moſes is in a contrary Diſpo- thy of.
ſition ; it ſufficeth him not, to find Contentment The fame God that by the Hands of his An-
in his own Happineſs, unleſs he may have an af- gels carried up the Soul of Moſes to his Glory,
ſurance, that Ifrael fhall profper after him. Car- doth alfo-by the Hand of his Angels carry his Bo-
nal Minds are all for themſelves, and make uſe dy down into the Valley of Moab, to his Sepul-
of Government, only for their own Advantages; ture. Thoſe Hands which had taken the Law
but good Hearts look ever to the future good of from him, thoſe Eyes that had ſeen his Preſence,
the Church, above their own, againſt their own. thoſe Lips that had conferred ſo oft with him,
Moſes did well, to ſhew his good Affection to his that Face that did fo Shine with the Beams of his
People ; but in his filence God
would have pro- Glory, may not be neglected when the Soul is
vided for his own : He that called him from the gone? He that took Charge of his Birth and Pre-
Sheep of Fethro, will not want a Governor
for his fervation in the Reeds, takes Charge of his Car-
to ſucceed him ; God hath fitted him, riage out of the World: the Care of God cea-
I
ſeth
Choſen,
74
LIB. VII.
Contemplations.
ſeth not over his own, either in Death or after place Religion in thoſe Things, which God hides
it. How juſtly do we take Care of the comely on purpoſe from us; it is not the Property of
Burials of our Friends, when God himſelf gives us the Almighty, to reſtrain us from Good.
this Example!
Yet thar Divine Hand which lock'd up this
If the Miniſtry of Man had been uſed in this Treaſure, and kept the Key of it, brought it
Grave of Moſes, the Place might have been forth afterwards, Glorious. In the Transfigura-
known to the Iſraelites ; but God purpoſely con- tion, this Body which was hid in the Valley of
ceals this Treaſure, both from Men and Devils ; Moab, appeared in the Hill of Tabor ; that we
that ſo he might both croſs their Curioſity, and may know, theſe Bodies of ours are not loft, but
prevent their Superftition. If God had loved laid up; and ſhall as fure be raiſed in Glory,
the Adoration of his Servants Reliques, he could as they are laid down in Corruption. We know
never have had a fitter Opporçunity for this De- that when he ſhall appear, we ſhall alſo appear
votion, than in the Body of Moſes. It is Folly to with him in Glory.



Spoiled 20 BODO
et Lamong only to logist
Domobilio moitas de
origger banho
sa mot
doit po
besondere durable pour
En el migliori
de nombre
soutu Bardot B in abstby
orta
bosh
dhe two brosoft Comment for
Los
Lato OM OVERS
sed do ed all of
Con-
wodontoh 707
Soo
is
donese (SOUD TOOTED
to vidi
Ne zovno
Selain bisa
Hold yeste totoonus 10 PM
да поnон Блв , топ
SETTINAD no one
Tuod ad
os 75 Ah
101 yino dominova
Lost Bogatemurlo e vi stor oil to
al at Hleboog sud
plus srods dende
etky comid sih asosluloob bowl wil on low biboy
de oro
Home For You D-019)
biror sont
aina zote
ELTUVOD U Ton li cordis to go
Ez hiton vaihto jo me hanba, donde se faid buborit os coleta

75
Contemplations
.
The Eighth BOOK.
C O N T A IN I N G பர்மார் 5
ACHAN.
Tbe Gibeonites.
RAH A B.
JORDAN divided into
The Siege of JERICHO.
RAH A B.
have given fuch Proofs of their knowledge and
Faith? How noble is that Confeflion, which
ſhe makes of the Power and Truth of God? Yea,
OSHU A was one of thoſe twelve Searchers I ſee here, not only a Diſciple of God, but a Pro-
which were ſent to view the Land of Canaan; pheteſs
. Or if ſhe had once been Publick, as her
yet now he addreſſes two Spies, for a more Houſe was; now ſhe is a chaft and worthy Con-
particular Survey : Thoſe Twelve were only vert ; and ſo approved her ſelf for honeſt and wiſe
to enquire of the general Condition of the People, Behaviour, that ſhe is thought worthy to be the
and Land; theſe two to find out the beſt Entrance great Grandmother of David's Father, and the
into the next Part of the Country, and into their holy Line of the Meffias, is not aſhamed to admit
greateſt City. Foſhua himſelf was full of God's her into that happy Pedigree. The Mercy of our
Spirit, and had the Oracle of God ready for his God doth not meaſure us by what we were : It
direction: Yet now he goes not to the Propitiato- would be wide with the beſt of us, if the Eye of
ry for Conſultation, but to the Spies. Except God ſhould look backward to our former Eſtate :
where ordinary Means fail us, it is no appealing to There he ſhould ſee Abraham an Idolater, Paul a
the immediate Help of God; we may not ſeek Perſecutor, Manaſſes a Necromancer, Mary Mag-
to the Poſtern, but where the common Gate is dalen a Curtizan; and the beſt vile enough to be
fhut. It was promiſed Foſhua, that he ſhould lead aſhamed of himſelf. Who can deſpair of Mercy
Iſrael into the promiſed Land; yet he knew it was that ſees even Rahab fetcht into the Blood of Iſrael,
unſafe to preſume. The Condition of his provi- and Line of Chriſt ?
dent Care was included in that aſſurance of Suc If Rahab had not received theſe Spies, but as
ceſs. Heaven is promiſed to us, but not to our unknown Paſſengers, with reſpect to their Money,
Careleſsneſs, Infidelity, Diſobedience. He that and not to their Errand, it had been no Praiſe
hath ſet this bleſſed Inheritance before us, preſup- for in ſuch caſes the Thank is rather to the Gueſt,
poſes our Wiſdom, Faith, Holineſs.
than to the Oaft; but now ſhe knew their Pur-
Either Force or Policy are fit to be uſed unto poſe ; ſhe knew that the harbour of them was
Canaanites. He that would be happy in this fpi- the Danger of her own Life ; and yet ſhe hazards
ritual Warefare, muſt know where the ſtrength this Entertainment. Either Faith or Friendſhip
of his Enemy lyeth, and muſt frame his Guard ac are never tried but in Extremities. To fhew Coun-
cording to the other's Aſſault. It is a great Ad tenance to the Meſſengers of God, while the
vantage to a Chriſtian, to know the faſhion of publick Face of the State ſmiles upon them, is but
Satan's Onſets, that he may the more eaſily com a Courteſie of courſe; but to hide our own Lives
poſe himſelf to refift. Many a Soul hath mifcar- in theirs, when they are perſecuted, is an Act that
ryed, through the Ignorance of his Enemy, which looks for a Reward. Theſe Times need not our
had not periſhed, if it had well known that the Favour; we know not what may come: Alas!
weakneſs of Satan ftands in our Faith.
How likely is it they would ſhelter them in Dan-
The Spies can find no other Lodging, but Ra ger, which reſpect them not in Proſperity ?
bab's Houſe. She was a Victualler by Profeſſion, All Intelligences of State come firit to the
and (as thoſe Perſons and Trades, by reaſon of the Court; It moſt concerns Princes to harken after
commonneſs of Entertainment, were amongſt the the Affairs of each other. If this poor Inholder
Jews infamous by Name, and Note ) ſhe was Rabab knew of the Sea dryed up before Iſrael, and of the
the Harlot; I will not think the profeſſed Filthi- Diſcomfiture of Og and Sehon ; furely this Ru-
neſs; only her publick Trade (through the Cor mour was ſtale with the King of Jericho; he had
ruption of thoſe times ) hath caſt upon her this heard it and feared ; and yet inſtead of ſending
Name of Reproach, yea, rather will I admire Ambaſſadours for Peace, he ſends Purſuivants for
her Faith, than make Excuſes for her Calling. How the Spies. The Spirit of Rahab melted with that
many Women in Iſrael ( now Miriam was dead) fame Report, wherewith the King of Fericho was
L 2
hardened :
76
LIB. VIII.
Contemplations.

hardened : All make not one uſe of the Meſſages whom ſhe received it. Both the Bond of Nature,
of the Proceedings of God.
and of Grace, will draw all ours to the partici-
The King ſends to tell her what ſhe knew ; | pation of the fame Good, with our felves.
ſhe had not hid them, if ſhe had not known their It had been never the better for the Spies, if af.
Errand. I know not whether firft to wonder at ter this Nights lodging they had been turned out
the gracious Proviſion of God for the Spies, or at of Doors to the hazard of the Way; for ſo the
the Atrong Faith which he wrought in the Heart Purſuers had light upon them, and prevented their
of a weak Woman; two Strangers, Ifraelites, Spies return with their death. Rahab's Counſel there-
(and noted for all theſe ) in a foreign, in an hoſtile fore was better than her Harbour ; which fent
Land, have a ſafe Harbour provided for them, them (no doubt, with Victuals in their Hands)
even amongſt their Enemies ; in Jericho, at the to ſeek Safety in the Mountains, till the heat of
very Court-gate, againſt the Proclamation of a that Search were paft. He that hath given us
King, againſt the Endeavours of the People. charge of our Lives, will not ſuffer us to caft
Where cannot the God of Heaven either find or them upon wilful Adventures : had not thefe Spies
raiſe up Friends to his own Cauſes and Servants : hid themſelves in thoſe deſart Hills, Ifrael had
Who could have hoped for ſuch Faith in Rabab? wanted Directors for their Enterpriſes. There is
which contemned her Life for the preſent, that nothing more expedient for the Churchi, than
the might fave it for the future ; neglected her that ſome of God's faithful Meffengers should
own King and Country, for Strangers which ſhe withdraw themſelves, and give way to Perſe-
never faw; and more feared the Deſtruction of cutions. Courage in thoſe that muſt die, is not
that City, before it knew that it had an Adverfa- a greater Advantage to the Goſpel, than a prudent
ry, than the Diſpleaſure of her King, in the mor- retiring of thoſe, which may ſurvive, to maintain
tal revenge of that, which he would have accoun- and propagate it.
ted Treachery. She brings them up to the Roof It was a juſt and reaſonable Tranſaction be-
of her Houſe, and hides them with Stalks of Flax: twixt them, that her Life ſhould be faved by
that Plant which was made to hide the Body from them, which had faved theirs; they owe no leſs
Nakedneſs and Shame, now is uſed to hide the to her, to whom they were not fo much Gueſts as
Spies from Death. Never could theſe Stalks have Priſoners : and now they paſs not their Promiſe
been improved ſo well with all her Houſewifry, only, but their Oath. They were Strangers to
after they were bruiſed, as now before they were Rahab, and for ought ſhe knew, might have been
fitted to her Wheel : of theſe ſhe hath woven an godlefs ; yet fhe dares truſt her Life upon their
everlaſting Web, both of Life and Propagation. Oath. So ſacred and inviolable hath this Bond
And now her Tongue hides them no leſs than her ever been, that an Heathen Woman thought her
Hand: her Charity was good, her Excuſe was ſelf ſecure upon the Oath of an Iſraelite.
not good. Evil may not be done, that good may come Neither is the more confident of their Oath ta-
of it; we may do any thing but fin, for promoting ken, than they are careful both of taking and
a good Cauſe : and if not in ſo main Occaſions ; performing it. So far are they from defiring to
how ſhall God take it, that we are not dainty of ſalve up any breach of Promiſe, by Equivocation,
Falſhoods in Trifles ?
that they explain all Conditions; and would pre-
No Man will look that theſe Spies could take vent all poſſibilities of Violation. All Rahab's Fa-
any found fleep in theſe Beds of Stalks ; it is mily muſt be gathered into her Houſe ; and that
enough for them that they live, though they reſt red Cord, which was an Inſtrument of their Deli-
not. And now when they hear Rabab coming very, muſt be a Sign of hers. Behold, this is the
up the Stairs, doubtleſs they looked for an Execu- ſaving Colour: the deſtroying Angel ſees the
tioner : but behold, ſhe comes up with a Meſſage Door-cheeks of the Iſraelites ſprinkled with Red,
better than their Sleep, adding to their Protection, and paſſes them over. The Warriors of Iſrael ſee
Advice for their future Safety ; whereto ſhe makes the Window of Rahab dyed with Red, and fave
way by a faithful Report of God's former Won- her Family from the common Deſtruction. If
ders, and the preſent Diſpoſition of her People ; our Souls have this Tincture of the precious Blood
and by wiſe Capitulations for the Life and Secu- of our Saviour, upon our Doors or Windows, we
rity of her Family. The News of God's miracu- are fafe.ba
lcus Proceedings for Iſrael, have made her reſolve But if any one of the Brethren of Rahab ſhall
of their ſucceſs, and the ruines of Fericho. Then fly from this red Flag, and rove about the City,
only do we make a right uſe of the Works of God, and not contain himſelf under that Roof, which
when by his Judgments upon others, we are hid the Spies, it is in vain for him to tell the Aven-
warned to avoid our own. He intends his Acts for gers, that he is Rabab's Brother : that Title will
Precedents of Juſtice.
not ſave him in the Street, within Doors it will.
The Parents and Brethren of Rahab take their If we will wander out of the Limits that God hath
reſt; they are not troubled with the fear and care fet us, we caſt our felves out of his Protection ;
of the ſucceſs of Iſrael, but ſecurely go with the we cannot challenge the Benefit of his gracious
Current of the preſent Condition : the watches Preſervation, and our moſt precious Redemption,
for them all, and breaks her midnight Sleep to when we fly out into the by-ways of our own
prevent their laſt. One wiſe and faithful Perſon Hearts ; not for Innocence, but for Safety and
does well in an Houſe ; where all are careleſs Harbour : the Church is that Houſe of Rahab,
there is no Comfort, but in periſhing together. It which is ſaved when all Fericho ſhall periſh. Whiles
had been an ill Nature in Rahab, if he had been we keep us in the Lifts thereof, we cannot mil-
content to be ſaved alone : that her Love might carry, through mil-opinion ; but when once we
be a Match to her Faith, ſhe covenants for all run out of it, let us look for Judgment from God,
her Family; and fo returns Life to thoſe, of and Error in our own Judgment,
Jordan

Lib. VIII.
Jordan divided.
77
go
on our own Feet ; it is enough that he upholds
Jordan divided.
us, though he carry us not.
He that hitherto had gone before them in the
THE
HE two Spies returned with News of the Vi- Cloud, doth now go before them in the Ark;
eory that ſhould be. I do not hear them the ſame Guide, in two divers, ſigns of his Pre-
fay, The Land is unpeopled, or the People are fence. The Cloud was for Moſes, the Ark for
unfurniſhed with Arms ; unskilful in the Diſci- Foſhua's time : the Cloud was fit for Moses; the
pline of War ; but (They faint becauſe of us ; there- Law offered us Chriſt, but enwrapped in many
fore their Land is ours.) Either ſucceſs or diſcomfi- Obſcurities. If he were ſeen in the Cloud, he
cure begins ever at the Heart. A Man's inward was heard from the cover of the Ark. Why was it
Diſpoſition doth more than preſage the Event
. As the Ark of the Teſtimony, but becauſe it witnef-
a Man raiſes up his own Heart before his Fall, and fed both his Preſence and Love? And within it,
depreſſes it before his Glory; ſo God raiſes it up were his Word, the Law; and his Sacrament, the
before his Exaltation, and cafts it down before his Manna. Who can with a better Guide, than the
Ruine. It is no otherwiſe in our ſpiritual Con-God of Heaven, in his Word, and Sacraments?
flicts ; if Satan ſee us once faint, he gives himſelf Who can know the way into the Land of Pro-
the Day. There is no way to ſafety, but that miſe, ſo well as he that owns it? And what
our Hearts be the laſt that ſhall yield. That which Means can better direct us thither, than thoſe of
the Heathens attributed to Fortune, we may juſt- his Inſtitution?
ly to the Hand of God; that he ſpeedeth thoſe
That Ark which before was as the Heart, is now
that are forward. All the Ground that we loſe, is
as the Head ; it was in the midſt of Iſrael, whiles
given to our Adverfaries.
they camped in the Defart ; now when the
This News is brought but over-night ; Foſhua is Cloud is removed, it is in the Front of the Army;
on his Way by morning, and prevents the Sun for that as before they depended upon it for Life, ſo
hafte. Delays, whether in the Buſineſs of God or now they ſhould for Direction. It muſt be
our own, are hateful and prejudicial. Many a one fore them on the Shoulders of the Sons of Levi;
loſes the Land of Promiſé by lingring; if we they muſt follow it, but within fight, not within
neglect God's Time, it is juſt with him to croſs breathing. The Levites may not touch the Ark,
us in ours.
but only the Bars: the Iſraelites may not approach
Foſhua haftens till he have brought Iſrael to the nearer than a thouſand Paces to it. What awful
Verge of the promiſed Land: nothing parts them Reſpects doth God require to be given unto the
now but the River of Fordan. There he ſtays a Teſtimonies of his Preſence ? Uzzah paid dear
time, that the Iſraelites might feed themſelves a for touching it; the Men of Bethſhemeſh for look-
while with the fight of that, which they ſhould ing into it. It is a dangerous thing to be too bold
afterwards enjoy. That which they had been with the Ordinances of God. Though the Iſrae-
forty Years in ſeeking, may not be ſeized upon lites were fanctified, yet they might not come near
too ſuddenly : God loves to give us Cools and either the Mount of Sinai, when the Law was
Heats in our Deſires; and will ſo allay our Joys, delivered, or the Ark of the Covenant, wherein
that their Fruition hurt us not. He knows, that the Law was written. How fearful ſhall their
as it is in Meats, the long forbearance whereof Eſtate be that come with unhallowed Hearts and
cauſes a ſurfeit, when we come to full feed : fo Hands to the Word of the Goſpel, and the true
it fares in the Contentments of the Mind ; there-Manna of the Evangelical Sacrament? As we uſe to
fore he feeds us not with the Diſh, but with the fay of the Court and of Fire, ſo may we of theſe
Spoon; and will have us neither cloied nor fa- Divine Inſtitutions, We freeze if we be far off
miſhed. If the Mercy of God have brought us from them; and if we be more near than befits
within fight of Heaven, let us be content to pauſe us, we burn. Under the Law we might look at
a while, and upon the banks of Fordlan, fit our Chriſt aloof, now under the Goſpel we may
ſelves for our Entrance.
come near him : he calls us to him ; yea, he en-
Now that Ifrael is brought to the Brim of Ca ters into us.
noan, the Cloud is vaniſhed which led them all the Neither was it only for Reverence that the Ark
Way: and as ſoon as they have but croſſed For- muſt be, not ſtumbled at, but waited on, a far;
dan, the Manna ceaſeth, which nouriſh'd them all but alſo for Convenience, both of Sight and Paſ-
the Way. The Cloud and Manna were for their fage : thoſe Things that are near us, though they
Paſſage, not for their Reft; for the Wilderneſs, be leſs, fill our Eye; neither could ſo many thou-
not for Canaan. It were as eaſie for God to work fand Eyes ſee the ſame Object upon a. level, but
Miracles always; but he knows, that Cuſtom were by diſtance ; it would not content God, that one
the way to make them no Miracles. He goes by- Ifraelite ſhould tell another, Now the Ark goes,
ways but till he have brought us into the Road, now it turns, now it ſtands ; but he would have
and then he refers us to his ordinary Proceedings
. every one his own Witneſs. What can be ſo com-
That Iſraelite ſhould have been very fooliſh, that fortable to a good Heart, as to ſee the Pledges of
would ſtill have ſaid, I will not ftir till I ſee the God's Preſence and Favour? To hear of the
Cloud, I will not eat unlefs I may have that Food loving Kindneſſes of God is pleaſant, but to be-
of Angels. Wherefore ſerves the Ark but for hold and feel the Evidences of his Mercy, is un-
their Direction? Wherefore ſerves the Wheat of ſpeakably delectable : hence the Saints of God,
Canaan but for Bread? So fond is that Chriſtian, not contenting themſelves with Faith, have ſtill
that will ſtill depend upon expectation of Mira- prayed for Sight and Fruition, and mourned when
cles, after the fulneſs of God's Kingdom. If God they have wanted it. What an happy Proſpect
bear us in his Arms when we are Children, yet hath God ſet before us, of Chriſt Jeſus crucified
when we are well grown he looks we ſhould go for us, and offered unto us?
Ere


و
78
Contemplations.
LIB. VIII.

Ere God will work a Miracle before Iſrael, they | raign and beneficial to us. O God, as we have
have charge to be ſanctified. There is an Holi- truſted thee with the beginning, ſo will we with
neſs required to make us either Patients or Behol- the finiſhing of our Glory. Faithful art thou that
ders of the great Works of God; how much more haft promiſed, which wilt alſo do it.
when we fhould be Actors in his facred Ser He that led them about, in forty Years Journey,
vices. There is more uſe of Sanctification, when thorow the Wilderneſs, yet now leads them the
we muſt preſent ſomething to God, than when neareſt cut to Fericho; he will not ſo much as ſeek
he muſt do ought to us.
for a Foord for their Paſſage; but divides the
The ſame Power that divided the Red-Sea be- Waters. What a Sight was this to their Heathen
fore Moſes, divides Fordan before Foſhua ; that they Adverſaries, to ſee the Waters make both a Lane,
might ſee the Ark no leſs effectual than the Cloud, and a Wall for Iſrael? Their Hearts could not
and the Hand of God as preſent with Foshua, to chuſe but be broken, to ſee the Streams broken
bring them into Canaan, as it was with Moſes to off for a Way to their Enemies. I do not ſee
bring them out of Ægypt: the Bearers of the Ark Foſhua haſting thorow this Channel, as if he fea-
had need be faithful; they muſt firſt ſet their Foot red left the Tide of Fordan ſhould return; but as
into the Streams of Jordan, and believe that it knowing that watery Wall ſtronger than the Walls
will give way; the ſame Faith that led Peter up of Fericho, he paces ſlowly: and left this Miracle
on the Water, muſt carry them into it. There ſhould paſs away with themſelves, he commands
can be no Chriſtian without belief in God; but twelve Srones to be taken out of the Channel of
thoſe that are near to God in his immediate Ser-Fordan, by twelve ſelected Men from every Tribe,
vices, muſt go before others no leſs in Believing, which ſhall be pitched in Gilgal; and twelve other
than they do in Example.
Stones to be ſet in the midſt of Fordan, where
The Waters know their Maker : that Fordan the Feet of the Prieſts had ſtood with the Ark ;
that flowed with full Streams when Chriſt went that ſo both Land and Water might teſtifie the
into it to be baptized, now gives way when the miraculous Way of Iſrael, whiles it ſhould be ſaid
ſame God muſt paſs thorow it in ſtate : then there of the one, Thefe Stones were fetch'd out of the
was uſe of his Water, now of his Sand : I hear Pavement of Fordan; of the other, There did the
no News of any Rod to ſtrike the Waters ; the Ark reſt whiles we walked dry-ſhod thorow the
Preſence of the Ark of the Lord God, the Lord Deeps of Fordan : of the one, Fordan was once as
of all the World, is Sign enough to theſe Waves; dry as this Gilgal ; of the other, Thoſe Waves
which now, as if a Sinew were broken, runs back which drown theſe Stones, had ſo drowned us, if
to their Iſſues, and dare not ſo much as wet the the Power of the Almighty had not reſtrained
Feet of the Prieſts that bore it ; What aileth thee, O them. Many a great Work had God done for If
Sea, that thou fleddeſt, and thou Fordan, that thou rael, which was now forgotten: Foſhua therefore
wert driven back? Ye Mountains, that ye leaped like will have Monuments of God's Mercy, that future
Rams, and ye little Hills, like Lambs? The Earth | Ages might be both Witneſſes, and Applauders of
trembled at the preſence of the Lord ; at the preſence of the great Works of their God.
the God of Jacob. How obſervent are all the Crea-
tures to the God that made them? How Glorious
a God do we ſerve? Whom all the Powers of the
Heavens and Elements are willingly ſubject un-
The Siege of Jericho.
to ; and gladly take that Nature which he pleaſes
to give them. He could have made Jordan like And Pallover ; he knew that the way to keep
fome ſolid Pavement of Chriſtal for the Iſraelites
Feet to have trod upon, but this Work had not the Blood of his people from thedding, was to let
been ſo Magnificent. Every ſtrong Froſt con out that Paganiſh Blood of their Uncircumcifion.
geals the Water in a natural Courſe ; but for the The Perſon muſt be in favour, ere the Work can
River to ſtand ſtill, and run on Heaps, and to be hope to proſper : his Predeceffor Moſes had like
made a liquid Wall for the Paſſage of God's Peo- to have been flain for neglect of this Sacrament,
ple, is, for Nature to run out of it ſelf, to do ho- when he went to call the People out of Ægypt :
mage to her Creator : Now muſt the Iſraelites he juſtly fears his own ſafety, if now he omit it,
needs think how can the Canaanites ſtand out againſt when they are brought into Canaan : we have no
us, when the Seas and Rivers give us way? With right of Inheritance in the ſpiritual Canaan, the
what Joy did they now trample upon the dry Church of God, till we have received the Sacra-
Channel of Jordan, whiles they might ſee the dry ment of our Matriculation : ſo ſoon as our Cove-
Deſarts overcome; the promiſed Land before rants are renewed with our Creator, we may
them; the very Waters ſo glad of them, that they well look for the Viſion of God for the Aſſurance
ran back to welcome them into Canaan ? the Pal- of Victory.
ſages into our promiſed Land are troubleſome and What ſure Work did the King of Jericho think
perillous; and even at laft, offer themſelves to he had made ! he blocked up the Paſſages, bar-
us the main hindrances of our Salvation ; which red up the Gates, defended the Walls, and did
after all our Hopes threaten to defeat us: for what enough to keep out a common Enemy: if we
will it avail us to have paſſed a Wilderneſs, if could do but this to our ſpiritual Adverſaries, it
the Waves of Fordan ſhould ſwallow us up? But were as impoſſible for us to be ſurpriſed, as for fem
the fame Hand that hath made the Way hard, richo to be ſafe. Methinks I ſee how they called
hath made it ſure ; he that made the Wilderneſs their Councel of War, debated of all means of
comfortable, will make Fordan dry; he will ma- Defence, gathered their Forces, trained their Sol-
fter all Difficulties for us; and thoſe Things diers, ſet ſtrong Guards to the Gates and Walls;
which we moſt feared, will he make moft ſove- and now would perſuade one another, that unleſs

Ifrae

LIB. VIII.
Jericho beſieged.
79
Iſrael could flee into their City, the Siege was here were armed Men, but no Stroak given they
vain. Vain Worldlings think their Rampiers and muſt walk and not fight ; ſeven ſeveral Days muſt
Barricadoes can keep out the Vengeance of God; they pace about the
walls, which they may not
their Blindneſs ſuffers them to look no further once look over to ſee what was within. Doubtleſs,
than the Means: the Supreme Hand of the Al- theſe Inhabitants of Jericho made themſelves mer-
mighty comes not within the compaſs of their ry with this fight; when they had ſtood ſix Days
Fears. Every carnal Heart is a Jericho ſhut up; upon their Walls, and beheld none but a walking
God fets down before it, and diſplays Mercy and Enemy; What (ſay they) could Iſrael find no
Judgment in ſight of the Walls thereof; it har- Walk to breathe them with, but about our Walls ?
dens it ſelf in a wilful Security, and faith, Tuſh, I Have they not travelled enough in their forty
Shall never be moved.
Years Pilgrimage, buľ they muſt ſtretch their
Yet their Courage and Fear fight together with Limbs in this Circle ? Surely if their Eyes were
in their Walls, within their Boſoms : their Cou-Engines, qur Wall could not ſtand : we ſee they
rage tells them of their own Strength; their Fear are good Footmen, but when ſhall we try their
ſuggeſts their miraculous ſucceſs of this (as they Hands ? What, do theſe vain Men think Jericho
could not but think) inchanted Generation; and will be won with looking at? Or, do they only
now whiles they have ſhut out their Enemy, they come to count how inany Paces it is about our
have ſhut in their own Terror. The moſt fe- City ? If this be their manner of Siege, we ſhall
cure Heart in the World hath ſome flaſhes of Fear; have no great cauſe to fear the Sword of Iſrael
.
for it cannot but ſometimes look out of it ſelf, Wicked Men think God in Jeſt, when he is pre-
and ſee what it would not. Rahab had notified paring for their Judgment. The Almighty hath
that their Hearts fainted: and yet now their Faces Ways and Counſels of his own, utterly unlike to
bewray nothing but Reſolution. I know not ours : which becauſe our Reaſon cannot reach,
whether the Heart or the Face of an Hypocrite be we are ready to condemn of fooliſhneſs and im-
more falſe ; and as each of them ſeeks to beguile poſſibility. With us there is no way to Victory
the other, fo both of them agree to deceive the but fighting, and the ſtrongeſt carries the Spoil':
Beholders : in the midſt of Laughter their Heart God can give Victory to the Feet as well as to the
is heavy ; who would not think him merry that Hands, and when he will, makes Weakneſs no
laughs ? yet their Rejoycing is but in the Face : Diſadvantage. What ſhould we do but follow
who would not think a Blaſphemer or prophane God thorow By-ways, and know, that he will in
Man reſolutely careleſs? If thou hadít a Window ſpight of Nature lead us to our End ?
into his Heart, thou ſhouldſt ſee him tormented All the Men of War muſt compaſs the City, yet
with Horrors of Conſcience.
it was not the Preſence of the great Warriors of
Now the Iſraelites ſee thoſe walled Cities and Iſrael that threw down the Walls of Jericho. Thoſe
Towers, whoſe height was reported to reach to Foundations were not ſo ſlightly laid, as that they
Heaven; the fame whereof had ſo affrighted chem could not indure either a Look, or a March, or
ere they ſaw them, and were ready doubtleſs to a Battery : it was the Ark of God, whoſe Pre-
ſay in their Diſtruſt, Which way ſhall we ſcale fence demoliſhed the Wails of that wicked City.
theſe Invincible Fortifications? What Ladders, The ſame Power that drave back the Waters of
what Engines ſhall we uſe to ſo great a Work fordan before, and afterwards laid Dagon on the
God prevents their Infidelity ; Behold, I have gi- Floor, caſt down all thoſe Forts. The Prieſts bear
ven Fericho into thine Hand. If their Walls had on their Shoulders that mighty Engine of God,
their Foundations laid in the Center of the Earth; before which thoſe Walls, if they had been of mol-
if the Battlements had been ſo high built that an ten Braſs, could not ſtand. Thoſe ſpiritual Wic-
Eagle could not ſoar over them; this is enough, kedneſſes, yea, thoſe Gates of Hell, which to Na-
I have given it thee. For on whoſe Earch have ture are utterly invincible, by the Power of the
they raiſed theſe Caſtles ? Out of whoſe Trea- Word of. Ged (which he hath committed to the
fure did they dig thoſe Piles of Stone? Whence Carriage of his weak Servants) are overthrown
had they their Strength and Time to build? Can and triumphed over. Thy Ark, O God, hath
not he that gave, re-call his own? O ye Fools of been long amongſt us ; how is it that the Walls
Fericho, what if your Walls be ſtrong, your Men of our Corruptions ſtand ſtill unruined ? It hath
valiant, your Leaders skilful, your King wiſe, gone before us; his Prieſts have carried it, we
when God hath ſaid, I have given thee the City ? have not followed it, our Hearts have not atten-
What can Swords or Spears do againſt the Lord of ded upon it ; and therefore how mighty foever it
Hofts? Without him Means can do nothing is in it ſelf, yet to us it hath not been ſo power-
how much leſs againſt him ? How vain and idle ful, as it would.
is that Reckoning, wherein God is left out? Had Seven Days together they walk this round;
the Captain of the Lord's Hoft drawn his Sword they made this therefore their Sabbaths-Days Jour-
for Jericho, the Gates might have been opened ; ney; and who knows whether the laſt and lon-
Ifrael could no more have entred, than they can geſt walk, which brought Victory to Iſrael, were
now be kept from entring, when the Walls were not on this Day ? Not long before, an Iſraelite is
fallen. What courſes foever we take for our Safe- ftoned to death for but gathering a few Sticks
ty, it is good making God of our Side : neither that Day: now all the Hoſt of Iſrael muſt walk.
Men nor Devils can hurt us againſt him ; neither about the Walls of a large and populous City, and
Men nor Angels can ſecure us from him. There yet do not violate the Day. God's Precept is the
was never ſo ſtrange a Siege as this of Jericho : Rule of the Juſtice and Holineſs of all our Acti-
here was no Mount raiſed, no Sword drawn, no ons : Or, was it, for that Revenge upon God's
Engine planted, no Pioneers undermining ; here Enemies, is an holy Work, and ſuch as God vouch-
were Trumpets founded, but no Enemy feen; fafes to privilege with his own Day? or, becauſe
when
ز
do
LIB. VIII.
Contemplations.

when we have undertaken the Exploits of God, nor Will to reſiſt ; for <if only one Breach had •
he will abide no intermiſſion till we have fulfil- been made ( as it uſes in other Sieges ) for the
led them? He allows us to breathe, not to break entrance of the Enemy; perhaps new Supplies of
off till we have finiſhed.
Defendants might have made it up with their Car-
It had been as eaſie for God to have given this caffes: but now, at that once Fericho is turned
ſucceſs to their firſt Days Walk, yea, to their firſt to a plain Field, every Iſraelite, without reſiſtance,
Pace, or their firſt sight of Fericho ; yet he will might run to the next Booty, and the Throats of
not give it until the end of their feven Days Toil: their Enemies ſeemed to invite their Swords to a
it is the Pleaſure of God to hold us both in Work diſpatch.
and in Expectation ; and though he require our If but one Ifraelite had knock'd at the Gates of
continual Endeavours for the ſubduing of our Cor- Fericho, it might have been thought, their Hand
ruptions, during the fix Days of our Life, yet we had helped to the Victory : now, that God may
ſhall never find it perfectly effected till the very have all the Glory, without the ſhow of any Ri-
Evening of our laſt Day. In the mean time it val, yea, of any Means, they do but walk and
muſt content us that we are in our Walk, and that thout, and the Walls give way. He cannot abide
theſe Walls cannot ſtand, when we come to to part with any Honour, from himſelf: as he
the Meaſure and Number of our Perfection. A doch all Things, ſo he would be acknowledged.
good Heart groans under the Senſe of his Infiimi They ſhout all at once. It is the Preſence of
ties, fain would be rid of them, and ſtrives and God's Ark and our conjoining Prayers, that are
prays: but when he hath all done, until the end effe&ual to the beating down of Wickedneſs. They
of the ſeventh Day, it cannot be : if a Stone or may not ſhout, till they be bidden: if we will be
two moulder off from theſe Walls in the mean unſeaſonable in our good Actions, we may hurt,
time, that is all ; but the Foundations will not and not benefit our ſelves.
be removed till then.
Every living Thing in Jericho, Man, Woman,
When we hear of fo great a Deſign, as the mi- Child, Cattel, muſt die : our Fólly would think
raculous winning of a mighty City, who would this Mercileſs: but there can be no Mercy in In-
not look for ſome glorious Means to work it? juſtice, and nothing but Injuſtice in not fulfilling
When we hear that the Ark of God muſt beſiege the Charge of God: the death of Malefactors, the
Jericho, who would not look for ſome Royal Equi- condemnation of wicked Men, ſeem harſh to us;
page? But behold, here ſeven Prieſts muſt go but we muſt learn of God, that there is a punish-
before it, with feven Trumpets of Rains Horns. ing Mercy. Curſed be that Mercy that oppoſes
The Iſraelites had Trumpets of Silver, which God the God of Mercy.
had appointed for the uſe of aſſembling and diſ Yet was not Folhua ſo intent upon the Slaugh-
ſolving the Congregation, for War, and for Peace. ter, as not to be mindful of God's Part, and Ra-
Now I do not hear them called for; but inſtead hab's: firſt, he gives Charge (under a Curſe ) of
thereof Trumpets of Rams Horns; baſe for the reſerving all the Treaſure for God; then of pre-
matter, and not loud for found ; the ſhortneſs ſerving the Family of Rabab. Thoſe two Spies,
and equal Meaſure of thoſe Inſtruments could that received Life from her, now return it to her,
not afford, either ſhrilneſs of Noiſe, or Variety. and hers : they call at the Window with the red
How mean and homely are thoſe Means which Cord; and ſend up News of Life to her, the fame
God commonly uſes in the moſt glorious Works. way which they received theirs : her Houſe is no
No doubt, the Citizens of Jericho anſwered this part of Fericho; neither may Fire be ſet to any
dull Alarum of theirs, from their Walls, with other Building of that City, till Rahab and her Family
Inſtruments of louder Report, and more martial | be ſet ſafe without the Hoft. The Actions of our
Oftentation : and the vulgar Iſraelites thought, Faith and Charity will be ſure to pay us; if late,
we have as clear and as coſtly Trumpets as theirs; yet ſurely. Now Rahab finds what it is to believe
yet no Man dares offer to found the better, when God; whiles out of an impure idolatrous City,
the worſe are commanded. If we find the Or- She is tranſplanted into the Church of God, and
dinances of God poor and weak, let it content made a Mother of a Royal and Holy Pofterity.
us that they are of his own chuſing, and ſuch as
whereby he will ſo much more honour himſelf,
as they in themſelves are more inglorious. Not
the Outſide, but the Efficacy, is it that God
Of ACHA N. Бор дəri
cares for.
bow
Jericho were
for Battery as theſe Rams Horns : for when they
founded long, and were feconded with the ſhout cepts ; of ſparing Rahab's Houſe, and of abftaining
of the Iſraelites, all the Walls of Jericho fell down from that Treaſure, which was anathematized to
at once: they made the Heaven ring with their God; and one of them is broken : as in the En-
fhout; but the ruine of thoſe Walls drowned their trance to Paradiſe, but one Tree was forbidden,
Voice, and gave a pleaſant kind of Horror to the and that was eaten of. God hath provided for
Iſraelites: the Earth fhook under them with the our Weakneſs in the paucity of Commands : but
fall; but the Hearts of the Inhabitants ſhook yet our Innocency ftands not ſo much in having few
more : many of them doubtlefs were Nain with Precepts, as in keeping thoſe we have. So much
thoſe Walls, wherein they had truſted: A. Man more guilty are we in the breach of one, as we are
might fee Death in the faces of all the rett that more favoured in the number.ch
remained; who now being half dead with Afto- They needed no Command to ſpare no living
niſhment, expected the other half from the Sword Thing in Jericho : but to ſpare the Treaſure, no
of their Enemies; they had now neither Means, Command was enough. Impartiality of Execu-



ز
No Kam of Iron could have been fo forcible W Charged the Ifraelites but with two Pre-
tion

LIB. VIII.
Of ACHA N.
81
ز
tion is eaſier to perform, than contempt of theſe of Ai. The Iſraelites were ſo flethed with their
worldly Things; becauſe we are more prone to former Victory, that now they think no Walls or
covet for our felves, than to pity others. Had 70- Men can ſtand before them. Good Succefs lifts
ſhua bidden fave the Men and divide the Trea- up the Heart with too much Confidence; and
ſure, his Charge had been more plauſible, than whiles it diffwades Men from doing their beit, ofc-
now to kill the Men, and ſave the Treaſure ; or, times diſappoints them. With God the Means can
if they muſt kill, earthly Minds would more glad- never be too weak; without him, never ſtrong
ly ſhed their Enemies Blood, for a Booty, than enough:
out of Obedience, for the Glory of their Maker. It is not good to contemn an impotent Enemy.
But now, it is good reaſon, ſince God threw In this ſecond Battel the Iſraelites are beaten: It
down thoſe Walls, and not they ; that both the was not the fewneſs of their Aſſailants that over-
Blood of that wicked City ſhould be ſpilt to him, threw them, but the Sin that lay lurking at Home.
not to their own Revenge ; and that the Trea- If all the Hoft of Iſrael had ſet upon this poor Vil-
ſure ſhould be reſerved for his uſe, not for theirs. lage of Ai, they had been all equally diſcomfited:
Who but a Miſcreant can
grudge, that God ſhould The Wedge of Achan did more fight againſt them,
,
ferve himſelf of his own I cannot blame the reſt than all
the Swords of the Cananites. The Victo
of Iſrael, if they were well pleaſed with their Con- ries of God go not by Strength, but by Innocence.
ditions ; only one chan troubles the Peace, and Doubtleſs, thefe Men of Ai inſulted in this Foil
his Sin is imputed to Iſrael: The Innocence of fo of Iſrael; and ſaid, Lo, theſe are the Men, from
many Thouſand Iſraelites, is not ſo forcible to ex- whoſe Preſence the Waters of Ferdan ran back;
cuſe his one Sin, as his one Sin is to taint all Iſrael. now they run as faſt away from ours : Theſe are
A lewd Man is a pernicious Creature : That he they, before whom the Walls of Jericho fell down;
damns his own Soul, is the leaſt part of his Mif- now they are faln as faſt before us; and all their
chief; he commonly draws Vengeance upon a Neighbours took heart from this Victory. Where-
Thouſand, either by the Deſert of his Sin, or by in I doubt not, but beſides the Puniſhment of
the Infection. Who would not have hoped that Ifrael's Sin, God intended the further obduration
the fame God, which for Ten Righteous Men of the Cananites: Like as ſome skilful Player loſes
would have ſpared the Five wicked Cities, ſhould on purpoſe at the beginning of the Game, to draw
not have been content to drown one Sin, in the on the more Abetments. The News of their over-
Obedience of ſo many Righteous? But fo vene- throw ſpread as far as the fame of their ſpeed; and
mous is Sin, (eſpecially when it lights among every City of Canaan could ſay, Why not we as
God's People ) that one dram of it is able to infect well as Ai?
the whole Maſs of Iſrael.
But good Foſhua that ſucceeded Moſes, no leſs
Oh righteous People of Iſrael, that had but one in the care of God's Glory than in his Govern-
Achan! How had their late Circumciſion cut away | ment, is much dejected with this Event. He rends
the unclean Fore-skin of their Diſobedience? his Clothes, falls on his Face, cafts duft upon his
How had the Blood of their Paſchal Lamb ſcoured Head, and (as if he had learned of his Maſter, how
their Souls from covetous Deſires ? The World was to expoftulate with God) ſays, What wilt thou da
well mended with them, ſince their ſtubborn Mur- | to thy mighty Name?
murings in the Defart. Since the Death of Moſes, That foſhua might ſee, God took no Pleaſure to
and the Government of Foſhua, I do not find them let the Iſraelites lie dead upon the Earth, before
in any Diſorder. After that the Law hath brought their Enemies ; himſelf is taxed for but lying all
us under the Conduct of the true Jeſus, our Sins day upon his Face before the Ark. All his Expo-
are more rare, and our ſelves are more conſciona- ftulations are anſwered in one Word; Get thee ups
ble. Whiles we are under the Law, we do not ſo Ifrael bath ſinned. I do not hear God ſay, Lie ftill,
keep it, as when we are delivered from it: Our and mourn for the Sin of Iſrael. It is to no pur-
Chriſtian Freedom is more holy than our Servi- poſe to pray againſt Puniſhment, while the Sin
tude. Then have the Sacraments of God their due continues. And though God loves to be ſued to,
Effect, when their Receipt purgeth us from our yet he holds our Requeſts unſeaſonable, till there
old Sins; and makes our Converſation clean and be care had of Satisfaction. When we have riſen,
ſpiritual.
and redreſſed Sin, then may we fall down for
Little did Foſhua know, that there was any Sa- Pardon.
criledge committed by Iſrael: That Sin is not half Victory is in the free hand of God, to diſpoſe
cunning enough, that hath not learned Secrecy : where he will; and no Man can marvel that the
Foſhua was a vigilant Leader, yet ſome Sins will dice of War run ever with hazard on both ſides, ſo
eſcape him : Only that Eye which is every where, as God needed not to have given any other Reaſon
finds us out in our cloſe Wickedneſs. It is no of this Diſcomfiture of Iſrael, but his own Plea+
blame to Authority, that ſome Sins are ſecretly ſure: Yet Joſhua muſt now know, that Ifrael, which
committed: The holieft Congregation, or Family, before prevailed for their Faith, is beaten for their
may be blemiſht with ſome Malefactors : It is juſt Sin. When we are croſſed in juſt and holy Quar-
blame, that open Sins are not puniſhed; we fall rels, we may well think there is fome ſecret Evil
wrong Government, if we ſhall expect the reach unrepented of, which God would puniſh in us;
of it ſhould be Infinite. He therefore, which if he which though we ſee not, yet he ſo hates, that
had known the Offence, would have ſent up Pray- he will rather be wanting to his own Cauſe, than
ers and Tears to God, now ſends Spyes for a fur- not revenge it. When we go about any Enter-
ther Diſcovery of Ai: They return, with News priſe of God, it is good to ſee that our Hearts be
of the Weakneſs of their Adverſaries; and ( as clear from any Pollution of Sin; and when we are
contemning their Paucity) perſwades ‘t ofhua, that thwarted in cur Hopes, it is our beſt Courſe to
a Wing of Iſrael is enough to overshadow this City ranſack our felves, and to ſearch for ſome Sin hid
M
from



82
LIB. VIII.
Contemplations.
ر
from us in our Bofom, but open to the view of God. The Lot of God, and the mild Words of Foſhua,
The Oracle of God, which told him, a great won Achan to accuſe himſelf, ingeniouſly, impar-
Offence was committed, yet reveals not the Per- tially: A Storm perhaps would not have done that,
fon. It had been as eaſie for him, to have named which a Sun-Shine had done. If Achan had come
the Man as the Crime. Neither doth Foſhua re- in uncalled, and before any Queſtion made, out
queſt it ; but refers that Diſcovery to ſuch a of an honeſt Remorſe, had brought in his facri-
Means, as whereby the Offender (finding himſelf legious Booty, and caſt himſelf and it at the Foot
fingled out the Lot) might be moſt convinced. of Foſhua; doubtleſs, Iſrael had proſpered, and his
Achan thought he might have lyen as cloſe in all Sin had carried away Pardon: Now he hath gotten
that Throng of Iſrael, as the Wedge of Gold lay in thus much thank, that he is not a deſperate Sin-
his Tent. The ſame hope of Secrecy which mo ner. God will once wring from the Conſcience
ved him to Sin, moved him to Confidence in his of wicked Men their own Inditements ; they have
Sin : But now, when he ſaw the Lot fall upon his not more carefully hid their Sin, then they ſhall
Tribe, he began to ſtart a little ; when upon his one day freely proclaim their own Shame.
Family, he began to change Countenance; when Achan's Confeffion, though it were late, yet
upon his Houſhold, to tremble and fear; when was it free and full: For he doth not only acknow-
upon his Perſon, to be utterly confounded in him-ledge the Act, but the Ground of his Sin; I saw,
ſelf
. Fooliſh Men think to run away with their and coveted, and took. The Eye betray'd the Heart
privy Sins; and ſay, Tuſh, no Eye ſhall ſee me; and that, the Hand; and now all conſpire in the
but when they think themſelves ſafeſt
, God pulls Offence. If we liſt not to flatter our felves, this
them out with Shame. The Man that hath eſcaped hath been the Order of our Crimes. Evil is uni-
Juſtice, and now is lying down in Death, would form, and beginning at the Senſes, takes the in-
think, my Shame shall never be diſcloſed, but be- moſt Fort of the Soul, and then arms our own
fore Men and Angels ſhall he be brought on the outward Forces againſt us: This ſhall once be the
Scaffold, and find Confuſion, as ſure as late. laſcivious Man's Song, I ſaw, and covered, and
What needed any other Evidence, when God took : This the Thieves; this the Idolaters, this
had accuſed Achan? Yet Joſhua will have the fin the Gluttons and Drunkards: All theſe receive
out of his Mouth, in whoſe Heart it was hatched; their Death by the Eye. But, oh fooliſh Achan!
My Son I beſeech thee give glory to God. Whom God With what Eyes didſt thou look upon that Spoil,
had convinced as å Malefactor, Joſhua beſeeches which thy Fellows ſaw and contemned? Why
as a Son. Some hot Spirit would have ſaid, Thou couldeſt thou not before, as well as now, ſee
wretched Traytor, how haft thou pilfred from thy Shame hid under that gay Babyloniſh Garment ?
God, and ſhed the Blood of ſo many Iſraelites, and and an Heap of Stones covered with thoſe Sheckels
cauſed the Hoſt of Iſrael to ſhew their Backs, with of Silver ? The over-prizing, and over-defiring
diſhonour, to the Heathen? Now ſhall we fetch of theſe Earthly Things, carries us into all Mil-
this Sin oùt of thee with Tortures, and plague chief; and hides from us the fight of God's Judg-
thee with a condign Death. But like the Dif- ments: Whoſoever deſires the Glory of Metals,
ciple of him whoſe Servant he was, he meekly or of gay Cloaths, or Honour, cannot be Innocent.
intreats that, which he might have extorted by Well might Foſhua have proceeded to the Exe-
Violence, ( My Son, I beſeech thee. ) Sweetneſs of cution of him, whom God and his own Mouth
Compellation, is a great help towards the good accuſed : But as one that thought no Evidence
entertainment of an Admonition : Roughneſs and could be too ſtrong, in a Caſe that was capital ;
Rigour, many times hardens thoſe Hearts, which he ſends to fee, whether there was as much Truth
Meekneſs would have melted to Repentance. in the Confeffion, as there was Falfhood in the
Whether we ſue, or convince, or reprove, lit- ſtealth. Magiſtrates and Judges muſt pace flowly,
tle Good is gotten by Bitterneſs
. Deteſtation of and ſure, in the Puniſhment of Offenders. Pre-
the Sin, may well ſtand with favour to the Per- ſumptions are not ground enough for the Sentence
fon.; and theſe two not diſtinguiſhed cauſe great of Death ; no, not in ſome caſes the Confeſſions
wrong either in our Charity, or Juſtice; for, of the Guilty: It is no warrant for the Law to
either we uncharitably hate the Creature of God, wrong a Man, that he hath before wronged him-
or unjuſtly affect the Evil of Men. Subjects are
Subjects are ſelf
. There is leſs ill in ſparing an Offender,
as they are called, Sons to the Magiſtrate : All than in puniſhing the Innocent
Iſrael was not only of the Family, but as of the Who would not have expected, ſince the Con-
Loynes of Foſhua; ſuch muſt be the Corrections, fefſion of Achan was ingenuous, and his Pillage
ſuch the Proviſions of Governours, as for their ftill found intire, that his Life ſhould have been
Children ; as again, the Obedience and love of pardoned? But here was, confeſs and dye; he
Subjects muſt be filial.
had been too long ſick of this Diſeaſe, to be reco-
God had glorified himſelf ſufficiently, in finding vered. Had his Confeſſion been ſpeedy and free,
cut the wickedneſs of Achan ; neither need he it had ſaved him. How dangerous it is to ſuffer
Honour from Men, much leſs from Sinners: Sin to lie fretting into the Soul! which if it were
They can diſhonour him by their Iniquities, but waſht off betimes with our Repentance, could not
what Recompence can they give him for their kill us. In mortal Offences, the Courſe of hu-
Wrongs? Yet Foſhua ſays, My Son give glory to mane Juſtice is not ſtay'd by our Pitence : It is
God: Iſrael ſhould now ſee, that the Tongue of well for our Souls that we have repented, but the
Achan did juſtifie God in his Lot. The Confeſſion Laws of Men take not Notice of our Sorrow. I
of our Sins doth no leſs honour God, than his know not whether the Death, or the Tears of a
Glory is blemiſhed by their Commiſſion. Who Malefactor, be a better Sight: The Cenſures of
would not be glad to redeem the Honour of his the Church are wip'd off with Weeping, not the
Redeemer, with his own Shame?
Penalties of Laws.
Neither







LIB. VII.
Of the Gibeonites.
83
Neither is Achan alone call’d forth to Death, Pagans? But as the Faith of Rabab is ſo rewarded;
but all his Family, all his Subſtance. The Ador that her Lye is not puniſhed; ſo the Fraud of
alone doth not ſmart with Sacriledge ; all that theſe Gibeonites is not an equal match of their Be-
concerns him is enwrapped in the Judgment. Thoſe lief, ſince the Name of the Lord God of Iſrael
that defile their Hands with holy Goods, are Ene- brought them to this Suit of Peace.
mies to their own Fleſh and Blood. God's firſt Re Nothing is found fitter to deceive God's People,
venges are ſo much the more fearful, becauſe they than a counterfeit Copy of Age : Here are old
muſt be Exemplary.
Sacks, old Bottles, old Shooes, old Garments, old
Bread. The Iſraelites that had worn one Suit forty
Years, ſeemed new clad in compariſon of them.
Of the Gibeonites.
It is no new Policy, that Satan would beguile us
with a vain colour of Antiquity, clothing Faldhood
in Rags. Errors are never the elder for their
He News of Iſraels Victory had flown over all patching: Corruption can do the ſame that time
of :
yet thoſe Heatheniſh Kings and People are mufte- Theſe Gibeonites did tear their Bottles, and Shoos,
red together againſt them. They might have ſeen and Cloaths, and made them naught, that they
themſelves in Jericho and Ai ; and have well per- might ſeem old; fo do the falſe Patrons of new Era
ceived, it was not an Arm of Fleſh, that they muſt rors. If we be caught with this Gibeonitiſh Stratagem,
reſiſt, yet they gather their Forces, and ſay, Tuſh, it is a ſign we have not conſulted with God.
we ſhall ſpeed better. It is Madneſs in a Man, not The Sentence of Death was gone out againſt all
to be warned, but to run upon the Point of thoſe the Inhabitants of Canaan. Theſe Hivites acknow-
Judgments; wherewith he ſees others miſcarry, ledge the Truth, and Judgments of God, and yet
and not to believe, till he cannot recover. Our ſeek to eſcape by a League with Iſrael. The ge-
Aſſent is purchaſed too late, when we have over neral Denunciations of the Vengeance of God, en-
ſtayed Prevention ; and truſt to that Experience wrap all Sinners; yet may we not deſpair of
which we cannot live to redeem.
Mercy. If the ſecret Counſel of the Almighty
Only the Hivites are wiſer than their Fellows, had not deſigned theſe Men to Life, Foſhua could
and will rather yield and live. Their Intelligence not have been deceived with their League. In the
was not diverſe from the reſt; all had equally generality there is no Hope. Let us come in old
heard of the miraculous Conduct and Succeſs of Rags of our Vileneſs, to the true Foshua, and make
Iſrael ; but their Reſolution was diverſe. As Rabab our Truce with him; we may live, yea, we ſhall
ſaved her Family in the midſt of Fericho ; fo theſe / live. Some of the Iſraelites ſuſpect the Fraud; and
four Cities preſerved themſelves, in the midſt of notwithſtanding all their old Garments, and Pro-
Canaan ; and both of them, by believing what viſions, can ſay, It may be thou dwelleſt amongſt us:
God would do. The Efficacy of God's marvellous If Foſhua had continued this Doubt, the Gibeonites
Works, is not in the Acts themſelves, but in our had torn their Bottles in vain. In Caſes and Per-
Apprehenſion; ſome are overcome with thoſe fons unknown, it is ſafe not to be too credulous :
Motives, which others have contemned for weak. Charity it ſelf will allow Suſpition, where we
Had theſe Gibeonites joyned with the Forces of have ſeen no cauſe to Truſt.
all their Neighbours, they had periſhed in their If theſe Hivites had not put on new Faces, with
common Slaughter: If they had not gone away their old Cloaths, they had ſurely changed Coun-
by themſelves, Death had met them: It may have tenance, when they heard this Argument of the
more Pleaſure, it cannot have ſo much Safety, to Iſraelites, ( It may be thou dwelleſt amongſt us ; how
follow the Multitude. If Examples may lead us, then can I make a League with thee?) They had
the greateſt part ſhuts out God upon Earth, and is perhaps ) hoped, their Submiſſion would not have
excluded from God elſewhere. Some few poor been refuſed, whereſoever they had dwelt; but
Hivites yield to the Church of God, and eſcape the left their Neighbourhood might be a Prejudice,
Condemnation of the World. It is very like their they come diſguiſed; and now hear, that their
Neighbours flouted at this baſe Submiſſion of the nearneſs of Abode was an unremovable bar of
Gibeonites, and out of their terms of Honour, ſcorn- Peace. It was Quarrel enough, that they were
ed to beg Life of an Enemy, while they were out Canaanites: God had forbidden both the League,
of the Compaſs of Mercy; but when the Bodies and the Life of the native Inhabitants. He that
of theſe proud Febufites and Perizzites lay ftrewed calls himſelf the God of Peace, proclaims himſelf
upon the Earth, and the Gibeonites ſurvived; whe- the God of Hofts; and not to fight where he hath
ther was more worthy of Scorn and Inſultation commanded, is to break the Peace with God,
If the Gibeonites had ſtayed till Iſrael had beſieg- whiles we nouriſh it with Men. Contention with
ed their Cities, their Yieldance had been fruitlels; Brethren is not more hateful to him than Leagues
now they make an early Peace, and are preſerved. with Idolaters. The Condition that he hath fet
There is no Wiſdom in ſtaying till a Judgment to our Peace is our Poſſibility and Power. That
come home to us; the only way to avoid it, is to falls not within the poſſibility of our Power which
meet it half Way. There is the fame Remedy of we cannot do lawfully.
War, and of Danger : To provoke an Enemy in What a ſmooth Tale did theſe Gibeonites tell for
his own Borders, is the beſt ſtay of Invaſion; and themſelves ? Of the Remoteneſs of their Country,
to folicit God betimes in a manifeſt Danger, is the the Motives of their Journey, the Conſultation of
beſt Antidote for Death.
their Elders; the Ageing of their Proviſions by the
I commend their Wiſdom in ſeeking Peace;
Way; that it might ſeem not only ſafe, but defer-
I do not commend their Falíhood, in the manner
ved on their Parts, that they ſhould be admitted to
of ſeeking it: Who can look for any better of a Peace, ſo far fought and purchaſed with ſo much
M 2
Toy!


84
Contemplations.
LIB. VIII.
Toyl and Importunity. Their Cloaths and their rufted it being obtained. If either Diſpenſation
Tongues agreed together; and both diſagree from with Oaths, or Equivocation in Oaths, had been
the Truth. Deceit is ever lightly wrapped up in known in the World, or at leaſt approved, theſe
plauſibility of Words; as fair Faces often-times Gibeonites had not lived, and Iſrael had Nain them
hide much Unchaſtity. But this Guile ſped the without Sin: Either Iſrael wanted Skill; or our
better, becauſe it was clad with much Plainneſs : Refervers honeſty.
For who would have ſuſpected, that clouted The Multitude of Iſrael, when they came to the
Shooes, and ragged Coats could have covered fo Walls of theſe four exempted Cities, itched to be
much ſubtilty ? The Caſe ſeemed ſo clear, that the at the Spoil ; not out of a defire to fulfil God's
Ifraelites thought it needleſs to conſult with the Commandment, but to enrich themſelves, would
Mouth of the Lord. Their own Eyes and Ears they have fallen upon theſe Hivites; they thought
were called only to counſel; and now their Cre- all loft that fell beſides their Fingers. The weal-
dulity hath drawn them into Inconvenience. thy City of Jericho was firſt altogether interdicted
There is no way to convince the Gibeonitiſh Pre-them; the Walls and Houſes either fell, or muſt
tences of Antiquity, but to have recourſe to the be burnt ; the Men and Cattle killed; the Goods
Oracle of God. Had this been adviſed with, none and Treaſure confiſcate to God. Achan's Booty
of theſe falſe Rags had ſhamed the Church of God: hews, that City was both rich and proud; yet
Whether in our Practice, or Judgement, this Di-Iſrael might be no whit the better for them, car-
rection cannot fail us, whereas what we take upon rying away nothing but empty Victory : And now
the Words of Men, proves ever either light, or four other cities muſt be exempted from their
falſe Wares.
Pillage. Many an envious Look did Iſrael there-
The Facility of Iſrael had led them into a fore caft upon theſe Walls; and many bitter Words
League, to an Oath, for the Safety of the Gibeo did they caſt out againſt their Princes, the Ene-
mites; and now within three Days they find both mies of their Gain ; whether for ſwearing, or for
their Neighbourhood and Deceit. Thoſe old that they would not forfwear : But howſoever, the
Shooes of theirs would eaſily hold to carry them Princes might have ſaid in a return to their Fraud,
back to their Home. The March of a great Army We ſwore indeed to you, but not the People ; yet
is eaſie: Yet within three Days the Iſraelites were if any Ifraelite had but pulled down one Stone
before their Cities. Joshua might now have taken from their Walls, or ſhed one drop of Gibeonitifla
Advantage of their own Words, to diſſolve his Blood, he had no leſs plagued all Iſrael for Perjury,
League, and have ſaid; Ye are come from a far than Achan had before plagued them for Sacriledge.
Countrey, theſe Cities are near ; theſe are not The ſequel ſhews how God would have taken it :
therefore the People, to whom we are ingaged For, when three hundred Years after, Saul (per-
by our Promiſe, and Oath: And if theſe Cities haps forgetting the Vow of his Fore-fathers ) flew
be yours, yet ye are not your ſelves. Erewhile, fome of theſe Gibeonites, although out of a well-
ye were Strangers, now you are Hivites born, and meant Zeal ; all Ifrael ſmarted for the Fact, with
dwelling in the midſt of Canaan : We will therefore a three Years Famine, and that in David's Reign,
deſtroy thefe Cities near hand, and do you ſave who received this Oracle from God; It is for Saul,
your People afar off
. It would ſeem very queſti- and for his bloody Houſe ; becauſe he flew the Gibeonites.
onable, Whether Foſhua needed to hold himſelf Neither could this Wrong be expiated, but by the
bound to this Oath; for fraudulent Conventions Blood of Saul's ſeven Sons, hanged up at the very
oblige not ; and Iſrael had put in a direct Caveat Court-gates of their Father.
of their Vicinity : Yet dare not Foſhua and the Foſhua and the Princes had promiſed them Life,
Princes truſt to ſhifts, for the eluding their Oath; they promiſed them not Liberty: No Covenant
but muſt faithfully perform what they have rafhly was paſt againſt their Servitude. It was juſt therefore
promiſed
with the Rulers of Iſrael, to make Slavery the Price
Foſhua's Heart was clear from any Intention of both of their Lives and their Deceit: The Iſraelites
a League with a Canaanite, when he gave his Oath had themſelves been Drudges, if the Gibeonites had
to theſe diſguiſed Strangers : Yet he durft neither not beguiled them, and lived. The old Rags
repeal it himſelf, neither do I hear him ſue to therefore wherewith they came diſguiſed, mult
Eleazar the High-Prieſt, to diſpenſe with it ; but now be their beſt Suits, and their Life muſt be
takes himſelf tyed to the very ſtrict Words of his toileſomely ſpent in hewing of Wood, and draw-
Oath, not to his own Purpoſe. His Tongue had ing of Water for all Iſrael. How dear is Life to
bound his Heart and Hands, ſo as neither might our Nature, that Men can be content to purchaſe
ftir ; left while he was curious of fulfilling the Will it with Servitude? It is the Wiſdom of God's
of God, he ſhould violate the Oath of God. And Children to make good Uſe of their Over-fights
.
if the Gibeonites had not known theſe holy Bonds The rafh Oath of Iſrael proves their Advantage :
indiffoluble, they neither had been ſo importu- Even wicked Men gain by the out-fide of good
nate to obtain their Vow, nor durft they have | Actions: Good Men make a Benefit of their Sins.
Con
85
Contemplations.
The Ninth BOOK.
CONTAINING
The Reſcue of GIBE O N.
The Altar of the Reubenites.
Ehud and EGLO N.
JA E L and SISE R A.
GIDEON's Calling
Gideon's Preparation and Victory.
The revenge of Succoth and Penuel.
A BIMELEch's Uſurpation.
T
The Reſcue of GIBEON.
with Gibeon. If they had fate ftill, their Deſtructi-
on had not been ſo ſudden : thé Malice of the
Wicked, haftens the pace of their own Judg-
HE Life of the Gibeonites muſt coſt them ment. No Rod is ſo fit' for a miſchievous Man as
Servitude from Iſrael, and Dangers from his own.
their Neighbours : if Folhuah will but Gibeon, and theſe other cities of the Hivites, had
fit ſtill, the Deceit of the Gibeonites ſhall no King: and none yielded, and eſcaped, but
be revenged by his Enemies. Five Kings are up they. Their Elders conſulted before for their
in Arms againſt them, and are ready to pay their League ; neither is there any Challenge ſent to
Fraud with Violence. What ſhould theſe poor the King, but to the City : and now theſe five
Men do? If they make not their Peace, they die Kings of the Amorites have unjuſtly compacted.
by Strangers; if they do make their Peace with againſt them. Govereignty abuſed, is a great
Foreigners, they muſt die by Neighbours. There Spur to Courage : the Conceit of Authority in
is no Courſe that threatens not ſome Danger : great Perſons, many times lies in the way of their
We have ſped well, if our Choice hath light up-own Safety, whiles it will not let them ſtoop to
on the eaſieſt Inconvenience.
the ordinary courſes of Inferiors. Hence it is,
If theſe Hivites have ſinned againſt God, againſt that Heaven is peopled with ſo few Great Ones :
Iſrael ; yet what have they done to their Neigh- hence it is, that true Contentment ſeldom dwels
bours? I hear of no Treachery, no ſecret Infor- high, whiles meaner Men of humble Spirits, enjoy
mation, no Attempt. I ſee no Sin but their League both Earth and Heaven.
with Iſrael, and their Life ; yet ( for ought we The Gibeonites had well proved, that though
find) they were Freemen; no way either obli- they wanted an Head, yet they wanted not Wit;
ged, or obnoxious. , As Satan, ſo wicked Men and now the ſame Wit that won Foſhua and Iſrael
cannot abide to loſe any of their Community: to their Friendſhip and Protection, teacherh them
if a Convert come home, the Angels welcome to make uſe of thoſe they had won. If they had
him with Songs, the Devils follow him with Up- not more truſted Joſhua, than their Walls, they
roar and Fury, his old Partners with Scorns and had never ſtollen that League ; and when ſhould
Obloquie.
they have uſe of their new Protectors, but now
I find theſe neighbour Princes half dead with that they were affailed? Whither ſhould we flee,
Fear, and yet they can find time to be fick of En- but to our Foſhua, when the Powers of Darkneſs
vy. Malice in a wicked Heart is the King of (like mighty Amorites ) have beſieged us? If ever
Paffions : all other vail and bow when it comes we will ſend up our Prayers to him, it will be
in Place; even their own Life was not ſo dear to when we are beleagured with Evils. If we truſt
them as Revenge. Who would not rather have to our own Reſiſtance, we cannot ſtand; we can-
looked that theſe Kings ſhould have tried to have not miſcarry, if we truſt to his : in vain ſhall we
followed the Copy of this League ? Or, if their ſend to our Foſhua in theſe Straits, if we have
Fingers did itch to fight, why did they not ra not before come to him in our Freedom.
ther think of a Defenſive War againſt Iſrael, than Which of us would not have thought yoſhua had
an Offenſive againſt the Gibeonites? Gibeon was a good Pretence for his forbearance, and have
ſtrong, and would not be won without Blood; ſaid, You have ſtollen your League with me, why
yet theſe Amorites, which at their beſt were too do you expect Help from him whom ye have
weak for Iſrael, would ſpend their Forces before deceived ? 'All that we promiſed you, was a ſuf-
hand on their Neighbours
. Here was a ſtrong ferance to live : enjoy what we promiſed, we
Hatred in weak Breaſts : they feared, and yet be will not take your Life from you. Hath your
gan to fight ; they feared Ifrael, yet began to fight Faithfulneſs deſerved to expect more than our
Cove-

86
Contemplations.
LIB. VIIT
Covenant? We never promiſed to hazard our wherein yet as there is much Danger, ſo much
Lives for you, to give you Life with the loſs of Uncertainty : but this God, that diſcharges his
our own. But that good Man durft not conſtrue Ordnance from Heaven, directs every Shot to an
his own Covenant to ſuch an Advantage : he Head, and can as eaſily kill as ſhoot. It is a fear-
knew little difference betwixt killing them with ful thing to fall into the Hands of the living God :
his own Sword, and the Sword of an Amorite : he hath more ways of Vengeance, than he hath
whoſoever ſhould give the Blow, the Murder Creatures. The ſame Heaven that ſent forth Wa-
would be his. Even Permiſſion in thoſe Things ter to the Old World, Fire to the Sodomites, Light-
we may remedy, makes us no leſs Actors than ning and Thunder-Bolts to the Egyptians, fends
Conſent : fome Men kill as much by looking on, out Hail-Stones to the Amorites. It is a good care
as others by fmiting: we are guilty of all the Evil how we may not anger God; it is a vain ſtudy
we might have hindred.
how we may flee from his Judgments, when we
The noble Diſpoſition of Joſhua, beſides his En- have angred him; if we could run out of the
gagement, will not let him forſake his new Vaf- World, even there ſhall we find his Revenges far
Tals: their Confidence in him, is Argument enough greater.
to draw him into the Field. The greateſt Obli Was it not Miracle enough that God did brain
gation to a good Mind, is another's Truſt; which their Adverſaries from Heaven, but that the Sun
to diſappoint, were mercilefly Perfidious. How and Moon muſt ſtand ſtill in Heaven? It is not
much leſs ſhall our true Joſhua fail the Confidence enough that the Amorites flee, but that the greateſt
of our Faith? Oh, my Saviour, if we ſend the Planets of Heaven muſt ſtay their own Courſe,
Meſſengers of our Prayers to thee into thy Gilgal, to witneſs and wonder at the Diſcomfiture ? For
thy Mercy binds thee to Relief: never any Soul him which gave them both Being and Motion,
miſcarried that truſted thee; we may be want-
to bid them ftand ſtill, it ſeems no Difficulty, al-
ing in our Truſt, our Truſt can never want fuc- though the rareneſs would deſerve Admiration :
ceſs.
but for a Man to command the chief Stars of
Speed in beſtowing, doubles a Gift ; a Benefit Heaven (by whoſe Influence he liveth) as the -
deferred, loſes the Thanks, and proves unprofita- Centurion would do his Servant ; Sun, ſtay in
ble. Fohua marches all Night, and fights all Day Gibeon , and Moon ftand ſtill in Ajalon, it is
for the Gibeonites : they took not ſo much Pains more than a Wonder. It was not Foſhua, but his
in coming to deceive him, as he in going to de- Faith that did this ; not by way of Precept, but
liver them. It is the nobleſt Victory to overcome of Prayer; if I may not ſay, that the Requeſt of
Evil with Good : if his very Iſraelites had been in a faithful Man (as we ſay of the great ) Com-
Danger, he could have done no more: God, and mands. God's Glory was that which Foſhua aimed
his Foſhua, make no difference betwixt Gibeonites at : he knew that all the World muſt needs be
Iſraelited, and his own natural People. All are Witneſſes of that, which the Eye of the World
Iſraelites whom he hath taken to league: we ſtood ſtill to fee. Had he reſpected but the ſlaugh-
Strangers of the Gentiles, are now the true Jews; ter of the Amorites, he knew the Hail-Stones could
God never did more for the natural Olive, than do that alone; the Sun needed not ſtand ſtill to
for that wild Imp which he had grafted in. And direct that Cloud to perſecute them ; but the
as theſe Hivites could never be thankful enough Glory of the Slaughter was fought by Hofhua, that
to ſuch a Foſhua ; no more can we to ſo gracious i he might ſend that up, whence, thoſe Hail-Stones
a Redeemer, who forgetting our Unworthineſs, and that Victory came: All the Earth might ſee
deſcended to our Gibeon, and reſcued us from the the Sun and Moon; all could not ſee the Cloud
Powers of Hell and Death.
of Hail, which becauſe of that heavy Burthen
Foſhua fought, but God diſcomfited the Amo- flew but low. That all Nations might know, the
rites. The Praiſe is to the Workman, not the In- / fame Hand Commands both in Earth, in the
ſtrument : neither. did God ſlay them only with Clouds, in Heaven, Fokua now prays, that he
Foſhua's Sword, but with his own Hail-ftones ; that which diſheartned his Enemies upon Earth, and
now the Amorites may ſee both theſe Revenges ſmote them from the Cloud, would ſtay the Sun
come from one Hand. Theſe Bullets of God do and Moon in Heaven. God never got himſelf ſo
not wound, but kill : it is no wonder that theſe much Honour by one Days Work amongſt the
five Kings flee; they may ſoon run away from Heathen; and when was it more fit than now,
their Hope, never from their Horror. If they when five Heathen Kings are joyned againſt
look behind, there is the Sword of Iſrael, which him.
they dare not turn upon, becauſe God had taken The Sun and the Moon were the ordinary
their Heart from them, before their Life : if they gods of the World: and who would not but
look upwards, there is the Hail-ſhot of God fight think that their ſtanding ſtill but one Hour, ſhould
ing againſt them out of Heaven; which they can be the Ruine of Nature ? And now all Nations
neither refift, nor avoid.
ſhall well ſee, that there is an Higher than their
If they had no Enemy but Ifrael, they might higheſt, that their gods are but Servants to the
hope to run away from Death, fince Fear is a bet-God whom themſelves ſhould ſerve , at whoſe
ter Footman, than deſire of Revenge ; but now Pleaſure both they and Nature ſhall ſtand at
whither foever they run, Heaven will be about once. If that God which meant to work this
their Heads; and now, all the Reaſon that is left Miracle, had not raiſed up his Thoughts to de-
them in this Confuſion of their Thoughts, is to fire it, it had been a blameable Preſumption,
wiſh themſelves well dead; there is no Evaſion, which now is a Faith worthy of Admiration. To
where God intends a Revenge. We Men have deſire a Miracle without Cauſe, is a tempting of
deviſed to imitate theſe Inſtruments of Death, and God. O powerful God that can effect this o
ſend forth deadly Bullets out of a Cloud of Smoak, Power of Faith that can obtain it! What is there
that

L 1 B. IX.
The Altar of the Reubenites.
87
that God cannot do ? And what is there which in our Revenge: they fought well for us, we
God can do, that Faith cannot do ?
will try how they can fight for themſelves. What
if they were our Champions ? Their Revolt from
God hath loſt them the Thank of their former La-
bours; their Idolatry ſhåll make them of Bre-
The Altar of the Reubenites.
thren, Adverſaries; their own Blood ſhall give
handſel to their new Altar. O noble and religi;
R
Esben and Gad were the firſt that had an Inhe-ous Zeat of Iſrael! Who would think theſe Men
ritance aſſigned them; yet they muſt enjoy the Sons of them that danced about the molten
it laſt : So it oft falls out in the heavenly Canaan, Calf? that conſecrated an Altar to that Idol. Now
the firſt in Title are laſt in Poffeffion. They had they are ready to die or kill, rather than enduré
their Lot aſſigned them beyond Fordan; which an Altar without an Idol ? Every Overture in
though it were allotted them in Peace, muſt be Matter of Religion, is worthy of ſuſpicion, wor-
purchaſed with their War: that muſt be done for thy of our ſpeedy oppoſition: God looks for an
their Brethren, which needed not be done for early Redreſs of the firſt Beginnings of Impiety
themſelves; they muſt yet ſtill fight, and fight As in Treaſons or Mutinies, wife States-men find
foremoſt, that as they had the firſt Patrimony, it ſafeſt to kill the Serpent in the Egg; ſo in Mo
they might endure the firſt Encounter. I do not tions of ſpiritual Alterations, one ſpoonful of Wa-
hear them ſay, This is our Share, let us ſit down, ter will quench that Fire at firſt, which afterwards
and enjoy it quietly, fight who will for the reſt : whole Buckets cannot abate.
but when they knew their own Portion, they Yet do not theſe zealous Iſraelites run raſhly and
leave Wives and Children to take poſſeffion, and furiouſly upon their Brethren, nor ſay, What need
march armed before their Brethren, till they had we expoftulate ? The Fact is clear: what care
conquered all Canaan. Whether ſhould we more we for Words, when we ſee their Altar? What
commend, their Courage, or their Charity? 0- can this mean, but either Service to a falfe God,
thers were moved to fight with Hope ; they only or Diviſion in the Service of the true? There
with Love: they could not win more, they might can be no Excuſe for ſo manifeſt a Crime: why
loſe themſelves; yet they will fight, both for do we not rather think of Puniſhment, than Sa-
that they had ſomething, and that their Brethren tisfaction ? But they ſend ere they go, and con-
might have. Thankfulneſs and Love can do more fult ere they execute. Phineas the Son of Eleazar
with God's Children, than. Deſire to Merit, or the Prieſt, and ten Princes (for every Tribe one)
Neceflity: no true Iſraelite can (if he might are redreſſed both to inquire and diſſuade ; to in-
chuſe ) abide to fit ſtill beyond Fordan, when all quire of the Purpoſe of the Fa& ; to diſſuade from
his Brethren are in the Field. Now, when all this that which they imagined was purpoſed. Wiſdom
War of God was ended, and all Canaan is both won is a good Guide to Zeal, and only can keep it
and divided, they return to their own ; yet not from running out into Fury: if Diſcretion do not
till they were diſmiſſed by Foſhua : all the ſweet hold in the Reins, good Intentions will both break
Attractives of their private Love cannot haften their own Necks, and the Riders : yea, which is
their Peace. If Heaven be never fo ſweet to us, ſtrange, without this, the Zeal of God may lead
yet may we not run from this earthen Warfare, us from God.
till our great Captain Shall pleaſe to diſcharge us. Not only Wiſdom, but Charity moved them to
If theſe Reubenites had departed ſooner, they had this Meſſage. For, grant they had been guilty,
been recalled, if not as Cowards, ſurely as Fugi- muft they periſh unwarned? Peaceable Means
tives; now, they are ſent back with Victory and muſt firſt be uſed to re-call them, ere Violence be
Bleſſing. How ſafe and happy it is to attend ſent to perſecute them. The old Rule of Iſrael,
both the Call and the Diſpatch of God!
hath been ſtill to inquire of Abel; no good Shep-
Being returned in Peace to their home, their herd ſends his Dog to pull out the Throat of his
firſt Care is
, not for Trophies, nor for Houſes, but ftraied Sheep, but rather fetches it on his Shoul-
for an Altar to God ; an Altar, not for Sacrifice, ders to the Fold. Sudden Cruelty ftands not
which had been abominable, but for a Memorial with Religion : He which will not himſelf break
what God they ſerve. The firſt Care of true If the bruiſed Reed, how will he allow us, either to
raelites, muſt be the ſafety of Religion ; the World, bruiſe the whole, or to break the bruiſed, or to
as it is inferiour in Worth, ſo muſt it be in Re- burn the broken !
ſpect: he never knew God aright, that can abide Neither yet was here more Charity in ſending,
any Competition with his Maker.
than uncharitableneſs in the miſconſtruction. They
The reſt of the Tribes no ſooner hear News of begin with a Challenge ; and charge their Bre-
their new Altar, but they gather to Shiloh, to fight thren deeply with Tranſgreflion, Apoftafie, Re-
againſt them : they had ſcarce breathing from bellion. I know not how two contrary Qualities
the Canaanitifly War, and now they will go fight fall into Love ; it is not naturally ſuſpicious, and
with their Brethren : if their Brethren will (as yet many times ſuggeſts jealous Fears of thoſe we
they ſuſpected) turn Idolaters, they cannot hold affect. If theſe Iſraelites had not loved their Bree
them any other than Canaanites. The Reubenites thren, they would never have ſent fo far to re-
and their Fellows had newly ſettled the reſt of ftrein them ; they had never offered them part
Iſrael in their Poffeflions : and now ere they can of their own Patrimony : if they had not been
be warm in their Seats
, Iſrael is up in Arms to exceſſively jealous, they had not cenſured a doubt-
thruſt them out of their own. The hatred of their ful A&tion fo ſharply. They met at Shilo, where
ſuſpected Idolatry, makes them forget either their the Tabernacle was; but if they had conſulted
Blood, or their Benefits. Ifrael fays, Theſe Men with the Ark of God, they had ſaved both this
were the firſt in our Battels, and ſhall be the firſt Labour, and this Challenge: This Caſe ſeemed
fo



88
Contemplations.
L I B. IX.
ſo plain, that they thought Advice needlefs ; their | the Altar ; the Pattern of the Altar ſhall go with
Inconſiderateneſs therefore brands their Brethren us, not for Sacrifice, but for Memorial; that both
with Crimes whereof they were innocent; and the Poſterity of the other Iſraelites may know we
makes themſelves the only Offenders. In Cafes are no leſs derived from them, than this Altar
which are doubtful and uncertain, it is ſafe either from theirs; and that our Pofterity may know
to ſuſpend the Judgment, or to paſs it in favour; they pertain to that Altar whereof this is the re-
otherwiſe, a plain breach of Charity in us, ſhalí ſemblance. There was no Danger of the pre-
be worſe than a queſtionable breach of Juſtice in ſent; but Pofterity might both offer and receive
another.
Prejudice, if this Monument were not. It is a
Yet this little gleam of their uncharitable Love wife and holy' Care to prevent the Dangers of
began at themſelves ; if they had not feared their enſuing Times, and to ſettle Religion upon the
own Judgments in the Offence of Reuben, I know ſucceeding Generations. As we affect to leave a
not whether they had been ſo vehement: the Perpetuity of our bodily Iſſue, ſo much more to
fearful Revenges of their Brethrens Sin, are ſtill traduce Piery with them. Do we not ſee good
in their Eye. The Wickedneſs of Peor ſtretched Husbands ſet and plant thoſe Trees, whereof their
not ſo far as the Plague ; Achan finned, and Iſrael Grand Children ſhall receive the firſt Fruit, and
was beaten : therefore by juft Induction, they ar- Shade? Why are we leſs thrifty in leaving true
gue (Ye rebel to Day againſt the Lord ; to mor- Religion intire to our Childrens Children?
row will the Lord be wroth with all the Congre-
gation.) They ſtill tremble at the Vengeance paſ-
ſed; and find it time to prevent their own Pu-
niſhment in puniſhing their Brethren. God's Pro-
Ehu D and EGLO N.
ceedings have then their right Uſe, when they
are both carefully semembred, and made Patterns Archery, Mezine brei leyirchi bisco Wine Sparrow
Had theſe Reubenites been as hot in their An- it was their Mercy that plagued them with thoſe
fwer, as the Iſraelites were in their Charge, here Canaanites, which their Obedience ſhould have
had grown a bloody War out of Miſpriſion : But rooted out. If fooliſh Pitty be a more human
now, their Anſwer is mild and moderate, and ſuch Sin, yet it is no leſs dangerous than Cruelty :
as well fhewed that though they were further Cruelty kills others, unjuſt Pirry kills our ſelves.
from the Ark, yet no leſs near to God. They They had been Lords alone of the promiſed Land,
thought in themſelves, This Act of ours, though if their Commiſeration had rot over-fway'd their
it were well meant by us, yet might well be by Juſtice; and now, their Enemies are too cruel to
Interpretation ſcandalous ; it is reaſon our Mild- them in the juſt Revenge of God) becauſe they
neſs ſhould give fatisfaction for that Offence; were too Merciful. That God, which in his re-
which we have not prevented. Hereupon their vealed Will had commanded all the Canaanites to
Anſwer was as pleaſing, as their Act was danger- the ſlaughter, yet ſecretly gives over Iſrael to a
ous. Even in thoſe Actions whereby an Offence Toleration of ſome Canaanites for their own Pu-
may be occaſioned (though not given) Charity niſhment. He hath bidden us cleanſe our Hearts
binds us to clear both our own Name, and the of all our Corruptions : yet he will permit ſome
Conſcience of others.
of theſe Thorns ſtill in our Sides, for Exerciſe,
Little did the Iſraelites look for ſo good a ground for Humiliation. If we could lay violent Hands
of an Action ſo ſuſpicious; an Altar without a upon our Sins, our Souls fould have Peace; now,
Sacrifice? an Altar and no Tabernacle ? an Al our Indulgence coſts us many Stripes, and many
tar without a Precept, and yet not againſt God Tears: what a continued Circle is here of Sins,
It is not ſafe to meaſure all Mens Adions by our Judgments, Repentance, Deliverances? The Con-
own Conceit, but rather to think there may be a verſation with Idolaters, taints them with Sin?
further drift and warrant of their Act, than we their Sin draws on Judgment, the ſmart of the
can attain to fee.
Judgment moves them to Repentance, upon their
By that time the Reubenites have commented Repentance follows fpeedy Deliverance, upon
upon their own Work, it appears as juſtifiable, as their Peace and Deliverance they ſin again.
before offenſive. What Wiſdom and Religion is Othniel, Caleb's Nephew, had reſcued them from
found in that Altar, which before ſhewed nothing Idolatry and Servitude : his Life and their Inno-
but Idolatry ? This diſcourſe of theirs is full both cence and Peace ended together. How power-
of Reaſon and Piety; we are ſevered by the Ri- ful the preſence of one good Man is in a Church
ver Fordan from the other Tribes; perhaps here or State, is beſt found in his loſs.
after, our choice may exclude us from Iſrael : Po A Man that is at once eminent in Place and
fterity may peradventure ſay, Jordan is the Bounds Goodnefs, is like a Stake in a Hedge ; pull that
of all natural Iſraelites ; the Streams whereof never up, and all the reſt are but looſe and rotten
gave way to thoſe beyond the River : if they had | Sticks, eaſily removed : or, like the Pillar of a
been ours, either in Blood or Religion, they vaulted Roof, which either ſupports, or ruins
would not have been ſequeftred in Habitation. the Building. Who would not think Idolatry an
Doubtleſs therefore theſe Men are the Off-ſpring abſurd and unnatural Sin; which, as it hath the
of ſome Strangers, which by vicinity of abode, feweſt Inducements, fo had alſo the moſt direct
have gotten ſome Tincture of our Language, Man- Inhibitions from God; and yer after all theſe
ners, Religion ; what have we to do with them, Warnings, Iſrael falls into it again : neither Afi-
what have they to do with the Tabernacle of ction, nor Repentance can ſecure an Iſraelite from
God ? Since therefore we may not either remove redoubling the worſt Sin, if he be left to his own
God's Altar to us, or remove our Patrimony to frailty. It is no cenſuring of the Truth of our
preſent


L I B. IX.
Ehud and EGLO N.
89
preſent Sorrow, by the Event of a following Mif-| foever he asks. If our Prayers want Succeſs, they
carriage ; the former Cries of Iſrael to God were want Heart; their Bleſſing is according to their
unfeigned, yet their preſent Wickedneſs is abo- Vigour. We live in Bondage to thefe fpiritual
minable : 'Let him that thinks he ſtands, take heed Moabites; our own Corruptions ; It diſcontents
leſt he fall.
us: but where are our ſtrong Cries unto the God
No ſooner had he ſaid (Iſrael had Reſt) but of Heaven? Where are our Tears? If we could
he adds, They committed Wickedneſs: the ſecu- paſſionately bemoan our felves to hiin, how foori
rity of any People is the cauſe of their Corrupti- hould we be more than Conquerors Some good
on, ſtanding Waters foon grow noiſom. Whiles Motions we have to ſend up to him, but they
they were exerciſed with War, how ſcrupulous faint in the way. We may call long enough, if
were they of the leaſt intimation of Idolatry? we cry not to him.
The News of a bare Altar beyond Jordan, drew The fame Hand that raiſed up Egton ágainſt il-
them together for a Revenge ; now they are at rael
, raiſed up alſo Ehud for Iſrael, againit Eglon :
Peace with their Enemies, they are at Variance when that Tyrant hath revenged God of his Peo-
with God. It is both hard and happy not to be ple, God will revenge his People of him. It is
the worſe with Liberty; the fedentary Life is moſt no Privilege to be an Inſtrument of God's Venge-
ſubject to Diſeaſes.
ance by evil Means. Though Eglon were an U-
Rather than Iſrael ſhall want a Scourge for their ſurper, yet had Ebud been a Traycor, if God had
Sin, God himſelf ſhall raiſe them up an Enemy : not ſent him : it is only in the Power of him that
Moab had no Quarrel but his own Ambition : but makes Kings, when they are once ſettled, to de-
God meant by the Ambition of the one part, to poſe them. It is no more poſſible for our mo-
puniſh the Idolatry of the other ; his Juſtice can dern Butchers of Princes, to ſhew they are em-
make one Sin the Executioner of another, whilft ployed by God, than to eſcape the Revenge of
neither ſhall look for any other Meaſure from God, in offering to do this Violence, not being
him, but Judgment : the Evil of the City is ſo employed.
his, that the Inſtrument is not guiltleſs. Before, What a ſtrange Choice doth God make of an
God had ſtirred up the King of Syria againſt Il-Executioner ? A Man wanting of his Right-hand;
rael; now, the King of Moab; afterwards, the either he had but one Hand, or uſed but one, and
King of Canaan : he hath more variety of Judg- that the worſe, and the more unready. Who
ments, than there can be Offences; if we have would not have thought both Hands too little for
once made him our Adverſary, he ſhall be ſure to ſuch a Work; or, if either might have been ſpa-
make us Adverſaries enough, which ſhall revenge red, how much rather the Left. God feeth
his Quarrel, whilſt they proſecute their own. not as Man ſeeth: it is the ordinary way of the
Even thoſe were Idolaters, by whoſe Hands God Almighty, to make choice of the unlikelieſť
plagued the Idolatries of Iſrael. In Moab, the Means.
fame Wickedneſs proſpers, which in God's own The Inſtruments of God muſt not be meaſured
People is puniſhed : the Juſtice of the Almighty by their own Power, or Aptitude ; but by the
can leaſt brook Evil in his own; the fame Hea- Will of the Agent. Though Ebud had no Hands,
then which provoked Iſrael to fin, ſhall fcourge he that employ'd him, had enabled him to this
them for finning. Our very Profeſſion hurts us, Naughter. In Human Things, it is good to look
if we be not innocent.
to the Means; in Divine, to the Worker ; nơ
No leſs than eighteen Years did the Rod of Means are to be contemned that God will uſe,
Moab reſt upon the Inheritance of God: Iſrael no Means to be truſted that Man will uſe with-
ſeems as born to ſervitude; they came from their out him.
Bondage in the Land of Ægypt, to ſerve in the It is good to be ſuſpicious where is leaſt ſhew of
Land of Promiſe : they had neglected God, now Danger, and moſt appearance of Favour. This
they are neglected of God; their Sins have made left-handed Man comes with a Preſent in his
them Servants , whom the Choice of God had Hand, but a Dagger under his Skirt. The Ty-
made Free, yea, his Firſt-born. Worthy are they rant, beſides Service, look'd for Gifts; and now
to ſerve thoſe Men, whoſe falſe gods they had ſer- receives Death in his Bribe : neither God nor Men
ved ; and to ſerve them always in Thraldom, do always give where they love. How oft doth
whom they have once ſerved in Idolatry. We God give extraordinary Illumination, Power of
may not meaſure the continuance of Puniſhment, Miracles, beſides Wealth and Honour, where he
by the time of the commiſſion of Sin; one Mi- hates ? So do Men too oft accompany their Curſes
nutes Sin deſerves a Torment beyond all Time. with Preſents ; either left an Enemy ſhould hurt
Doubtleſs, Iſrael was not ſo infenſible of their us, or that we may hurt them. The Intention is
own Miſery, as not to complain ſooner than the the favour in Gifts, and not the Subſtance.
end of eighteen Years: the firſt Hour they ſighed Ebud's Faith ſupplies the want of his Hand :
for themſelves, but now they cried unto God. Where God intends Succeſs, he lifts up the Heart
The very purpoſe of Affiction is to make us im- with Reſolutions of Courage, and Contempt of
portunate : he that hears the ſecret Murmures of Danger. What indifferent Beholder of this Pro-
our 'Grief, yet will not ſeem to hear us, till our ject would not have condemned it, as unlikely to
Cries be loud and ſtrong. God ſees it beſt to let ſpeed : To ſee a maimed Man go alone to a great
the Penitent dwell for the time under their Sor- King, in the midſt of all his Troops ; to fingle
rows; he ſees us ſinking all the while, yet he lets him out from all Witneſſes, to ſet upon him with
us alone, till we be at the bottom: and when once one Hand in his own Parlour, where his Courtiers
we can ſay, Out of the Depths have I cried to thee; might have heard the leaſt Exclamation, and have
inſtantly follows, The Lord heard me. A vehe come in, if not to the Reſcue, yet to the Re-
ment Suter cannot but be heard of God, what-venge? Every Circumſtance is full of Improbabi-
N


lities 3
90
Contemplations.
LIB. IX.
anafidentes Fone caidh lae rapina che uthe referente ale rolwe ea de refirewaw hell et faufkcore
aboaty's
our coſt.
lities; Faith evermore over-looks the Difficulties of as he had done upon the Head, and procures Free-
the Way, and bends her Eyes only to the certainty dom to his people. He that would undertake
of the End. In this inteſtine Slaughter of our Ty- great Enterpriſes, had need of Wiſdom and Cou-
rannical Corruptions, when we caſt our Eyes up- rage; Wiſdom to contrive, and Courage to ex-
on our felves, we might well deſpair: Alas, what ecute; Wiſdom to guide his Courage, and Cou-
can our left Hands do againſt theſe ſpiritual Wick- rage to ſecond his Wiſdom: Both which, if they
edneſſes ? But when we ſee who hath both com meet with a good Cauſe, cannot but ſucceed.
manded, and undertaken to proſper theſe Holy
Deſigns, how can we mif-doubt the Succeſs ? I can
do all things through him that ſtrengthens me.
When Ehud had obtained the convenient Secre J A E L and SISER A.
cy both of the Weapon and Place ; now with a
confident Forehead he approaches the Tyrant,
and falutes him, with a true and awful Preface to
ſo important an Act: I have a Meſlage to thee from now after fourſcore Years ſince the Law reſtored,
God. Even Ebud's Poynard was God's Meſſage; fell to Idolatry among the Canaanites. Peace could
not only the vocal Admonitions, but alſo the real in a ſhorter time work Looſeneſs in any People.
Judgments of God, are his Errands to the World. And if forty Years after Othoniels Deliverance, they
He ſpeaks to us in Rain and Waters, in Sickneſſes relapſed, what marvel is it that in twice forty
and Famine, in unſeaſonable Times and Inunda- after Ebud, they thus miſcarried? What are they
tions : Theſe are the ſecondary Meſſages of God; the better to have killed Eglon the King of Moab, if
if we will not hear the firſt, we muſt hear thefe to the Idolatry of Moab have killed them? The Sin of
Moab ſhall be found a worſe Tyrant than their
I cannot but wonder at the devout Reverence Eglon. Iſrael is for every Market; they fold them-
of this Heathen Prince : He fate in his Chair of felves to Idolatry, God ſells them to the Canaanites ;
Statc; the unweildineſs of his fat Body was ſuch, it is no marvel, they are Slaves, if they will be Ido-
that he could not riſe with readineſs and eaſe; yet laters. After their longeſt Intermiſſion, they have
no ſooner doth he hear News of a Meſſage from now the foreſt Bondage. None of their Tyrants
God, but he riſes up from his Throne, and reve were ſo potent, as Fabin with his nine hundred
rently attends the Tenor thereof: Though he had Chariots of Iron. The longer the Reckoning is
no Superiour to controul him, yet he cannot abide deferred, the greater is the Sum: God provides
to be unmannerly in the Buſineſs of God.
on purpoſe mighty Adverſaries for his Church,
This Man was an Idolater, a Tyrant : Yet what that their Humiliation may be the greater in fu-
outward Reſpects doth he give to the true God? ítaining, and his Glory may be greater in Delive-
External Ceremonies of Piety, and Complements rance.
of Devotion, may well be found with Faithood in I do not find any Prophet in Iſrael, during their
Religion. They are a good Shadow of Truth Sin; but ſo ſoon as I hear News of their Repen-
where it is; but where it is not, they are the very tance, mention is made of a Propheteſs, and Judge
Body of Hypocriſie. He that had riſen up in of Iſrael
. There is no better Sign of God's Re-
Arms againſt God's People, and the true Worſhip conciliation, than the ſending of his holy Meffen-
of God, now riſes up in Reverence to his Name. gers to any People : He is nor utterly fallen out
God would have liked well to have had leſs of his with thoſe whom he bleſſes with Prophecy. Whom
Courteſie, more of his Obedience.
yet do I ſee raiſed to this Honour? Not any of the
He lookt to have heard the Meſſage with his Princes of Iſrael; not Barac the Captain, not La-
Ears, and he feels it in his Guts; fo tharp a Mef- pidoth, the Husband ; but a Woman, for the Ho-
fage, that it pierced the Body, and let out the Soul nour of her Sex; a Wife, for the Honour of Wed-
through that unclean Paſſage ; neither did it admit lock : Deborah the Wife of Lapidoth.
of any Anſwer, but Silence and Death. In that He that had choice of all the Millions of Iſrael,
Part had he offended by pampering it, and making calls out two weak Women, to deliver his People;
it his God; and now his Bane finds the ſame Way Deborah ſhall judge, Jael fhall execute. All the
with his Sin.
Palaces of Iſrael mult yield to the Palm-tree of De-
This one hard and cold Morſel, which he can-borah: The weakneſs of the Inſtruments, redounds
not digeſt, pays for all thoſe gluttonous Delicates, to the greater Honour of the Workman. Who
whereof he had formerly ſurfeited. It is the Man- hall ask God any Reaſon of his Elections, but his
ner of God, to take fearful Revenges of the pro own Pleaſure ? Deborah was to ſentence, not to
feffed Enemies of his Church.
ſtrike ; to command, not to execute ; this Act.is
It is a marvel, that neither any Noiſe in his dy- Maſculine, fit for ſome Captain of Iſrael : She was
ing, nor the Fall of ſo groſs a Body, called in ſome the Head of Iſrael, it was meet ſome other ſhould
of his Attendants: But that God, which hath in- be the Hand: It is an imperfect and titular Goe
tended, to bring about any Deſign, diſpoſes of vernment, where there is a commanding Power,
all Circumſtances to his own Purpoſe. If Ehud had without Correction, without Execution. The
not come forth with a calm and fetled Counte-Meffage of Deborah finds out Barac the Son of Abia
nance, and ſhut the doors after him, all his Pro- noam in his obſcure Secrecy, and calls him from a
ject had been in the Duft. What had it been bet- corner of Nepthali, to the Honour of this Exploit.
ter that the King of Moab was ſlain, if Iſrael had He is ſent for not to get the Vi&ory, but to take
neither had a Meſſenger to inform, nor a Captain it; not to overcome, but to kill; to purſue, and
to guide them ? Now he departs peaceably, and not to beat Siſera. Who could not have done this
blows a Trumpet in Mount Ephraim ; gathers Work, whereto not much Courage, no Skill be-
Ifraeland falls upon the Body of Moab, as well | longed ? Yer even for this, will God have an In-
ſtrument







Lib. IX.
91
GIDEON's Calling.
ſtrument of his own Choice: It is moſt fit that God ſelf with his happy Change, and thinks how much
ſhould ſerve himſelf where he liſt, of his own, nei- better it is to be here, than in that whirling of
ther is it to be inquired, whom we think meet for Chariots, in that horrour of Flight, amongſt thoſe
any Employment, but whom God hath called.
Shrieks, thoſe Wounds, thoſe Carkaſſes: Whiles
Deborah had been no Propheteſs, if ſhe durft he is in theſe Thoughts, his wearineſs and eaſie
have ſent in her own Name į Her Meſſage is from Repoſal hath brought him aſleep. Who would
him that ſent her ſelf, Hath not the Lord God of Il have looked that in this Tumult and Danger, even
rael commanded ? Barac's Anſwer is faithful, though betwixt the very Jaws of Death, Siſera ſhould find
conditional ; and doth not ſo much intend a Re- time to ſleep? How many worldly Hearts do ſo
fuſal to go without her, as a neceſſary Bond of in the midſt of their ſpiritual Perils
her Preſence with him. Who can blame him that
Now, whiles he was dreaming, doubtleſs of the
he would have a Propheteſs in his Company? If claſhing of Armours, ratling of Chariots, neighing
the Man had not been as Holy as Valiant, he of Horſes, the Clamour of the conquered, the fu-
would not have wiſhed ſuch Society. How many rious purſuit of Iſrael: Fael ſeeing his Temples lie
think it a perpetual Bondage to have a Prophet of ſo fair, as if they invited the Nail and Hammer,
God at their Elbow ? God had never ſent for him entred into the Thought of this Noble Execution;
ſo far, if he could have been content to go up certainly not without fome checks of Doubt, and
without Deborah; he knew that there was both a pleas of Fear: What if I ſtrike him? And yet who
Bleſſing, and Incouragement in that Preſence. It am I, that I ſhould dare to think of ſuch an Act?
is no putting any Truſt in the Succeſs of thoſe is not this Siſera, the famouſeft Captain of the
Men, that neglect the Meſſengers of God. World, whoſe Name hath wont to be fearful to
To preſcribe that to others, which we draw whole Nations ? What if my Hand ſhould ſwerve
back from doing our felves, is an Argument of in the Stroke? What if he ſhould awake, whiles I
Hollowneſs and Falfity: Barac ſhall ſee that Debo am lifting up this Inſtrument of Death? What if I
rah doth not offer him that Cup whereof ſhe dare ſhould be ſurprized by ſome of his Followers
not begin ; without regard of her Sex, ſhe marches. whiles the Fact is green, and yet bleeding? Can
with him to Mount Tabor, and rejoyces to be ſeen the Murther of fo great a Leader be hid, or un-
of the ten Thouſand of Iſrael. With what Scorn revenged? Or if I might hope fo, yer can my
did Siſera look at theſe Gleanings of Iſrael? How Heart allow me to be ſecretly Treacherous ? Is
unequal did this Match ſeem of ten Thouſand If there not Peace betwixt my Houſe and him ? Did
raelites againſt his three hundred Thouſand Foot, not I invite him to my Tent? Doth he not truſt
ten Thouſand Horſe, nine Hundred Chariots of to my Friendſhip and Hoſpitality? But what do
Iron ? And now in a Bravery, he calls for his theſe weak Fears, theſe idle Fancies of Civility?
Troops, and means to kill this Handful of Iſrael If Siſera be in League with us, yet is he not at de-
with the very Sight of his piked Chariots; and fiance with God? Is he not a Tyrant to Iſrael? Is
only feared it would be no Victory to cut the it for nothing that God hath brought him into my
Throats of fo few. The Faith of Deborah and Barac Tent ? May I not now find Means to repay unto
was not appaled with this World of Adverſaries, Iſrael all their kindneſs to my Grandfather Fethro ?
which from Mount Tabor they ſaw hiding all the Doth not God offer me this Day, the Honour to
valley below them; they knew whom they had be the Reſcuer of his People ? Hath God bidden
believed, and how little an Arm of Fleſh could do me ſtrike, and ſhall I hold my Hand? No, Siſera,
againſt the God of Hofts.
lleep now thy laft, and take here this fatal Reward
Barac went down againſt Siſera, but it was God of all thy Cruelty and Oppreſſion.
that deſtroyed him. The Iſraelites did not this Day He that puts this Inſtinct into her Heart, did
weild their own Swords, left they ſhould arrogate put alſo Strength into her Hand; he that guided
any thing ; God told them before-hand it ſhould Siſera to her Tent, guided the Nail thorow his
be his own A&. I hear not of one Stroke that any Temples; which hath made a ſpeedy way for his
Canaanite gave in this Fight; as if they were called Soul thorow thoſe Parts, and now hath faftened
hither only to ſuffer. And now proud Siſera, after his Ear fo cloſe to the Earth, as if the Body had
many Curſes of the Heavineſs of that Iron Carri- been liftning what was become of the Soul. There
age, is glad to quit his Chariot, and betake him- / lies now the great Terror of Iſrael at the Foot of
ſelf to his Heels." Who ever yet knew any earthly a Woman : He that brought ſo many hundred
Thing truſted in, without Diſapointment ? It is Thouſands into the Field, hath not now one Page
Wonder if God make us not at laſt as weary of left, either to avert his Death, or to accompany it,
whatſoever hath ſtoln our Hearts from him, as ever or bewail it : He that had vaunted of his Iron Cha-
we were fond.
riots, is flain by one Nail of Iron, wanting only
Yet Siſera hopes to have ſped better than his this one Point of his Infelicity, that he knows not
Followers, in ſo ſeaſonable an Harbour of Fael. If by whoſe Hand he periſhed.
Heber and Fael had not been great Perſons, there
had been no Note taken of their Tents, there had
been no League betwixt King Jabin and them :
Now, their Greatneſs makes them known, their
GIDEO N'S Calling
League makes them truſted. The Diſtreſs of Si-
Sera might have made him importunate
, but Jack Tie the forer they are ; the Bondage of Iſrael
her Gueſt : He asks Water to drink, ſhe gives him under Fabin was great, but it was Freedom in
Milk; he wiſhes but Shelter, ſhe makes him a Bed; compariſon of the Yoak of the Midianites. During
he deſires the Protection of her Tent, the covers the former Tyranny, Deborah was permitted to
him with a Mantle. And now Siſera pleaſes him- judge Iſrael under a Palm-Tree ; under this, not
N 2
fo

they
92
Contemplations.
LIB. IX.
ſo much as private Habitations will be allowed to World. What is our glory, but the fruition of
Iſrael. Then, the Seat of Judgment was in fight God's Preſence? The Puniſhment of the damned;
of the Sun; now, their very Dwellings muſt be is a ſeparation from the beatifical Face of God
ſecret under the Earth. They that rejected the needs muſt therefore his abfence in this Life be å
Protection of God, are glad to ſeek to the Moun- great torment to a good Heart: and no Crofs
tains for ſhelter ; and as they had ſavagely abu can be equivalent to this Beginning of Heaven in
ſed themſelves, ſo they are fáin to creep into Dens the Elect, The Lord is with thee.
and Caves of the Rocks, like wild Creatures, for Who can complain either of Solitarineſs or Op-
ſafegard : God had ſown fpiritual Seed amongft poſition, that hath God with him. With him, not
them, and they ſuffered their heatheniſh Neigh-only as a Witneſs, but as a Party : even wicked
bours to pull it up by the Roots; and now, no
Men and Devils cannot exclude God, not the Bars
fooner can they fow their material Seed, but Mi- of Hell can fhut him out: he is with them per-
dianites and Amalekites are ready by force to de- force, but to judge, to puniſh them: yea, God
ſtroy it. As they inwardly dealt with God, fo will be ever with them to their coft; but to pro-
God deals outwardly by them; their Eyes may tect, comfort, fave, he is with none but his.
tell them what their Souls have done ; yet that
Whiles he calls Gideon Valiant, he makes him fo.
God, whoſe Mercy is above the worſt of our Sins, How could he be but Valiant, that had God with
ſends firſt his Prophet with a Meſſage of Reproof, him? The godleſs Man may be carelefs, but can-
and then his Angel with a Meſſage of Delive not be other than cowardly. It pleaſes God to
rance. The Iſraelites had fmarted enough with acknowledge his own Graces in Men, that he
their Servitude, yet God ſends them a fharp Re- may interchange his own Glory, with their Com-
buke : it is a good sign when God chides us; his fort ; how much more ſhould we confefs the
round Reprehenſions are ever gracious Forerun-Graces of one another ? An envious Nature is
ners of Mercy; whereas his filent Connivance at prejudicial to God; he is a ſtrange Man in whom
the Wicked, argues deep and ſecret Diſpleaſure : there is not ſome viſible Good; yea, in the De-
the Prophet made way for the Angel, Reproof vils themſelves we may eaſily note ſome commen-
for Deliverance, Humiliation for Comfort. dable Parts, of Knowledge, Strength, Agility :
Gideon was threſhing Wheat by the Wine-preſs. let God have his own in the worlt Creature; yea,
Yet Iſrael hath both Wheat and Wine, for all the let the worſt Creature have that Praiſe which God
Incurſions of their Enemies. The worſt Eſtate would put upon it.
out of Hell, hath either ſome Comfort, or, at Gideon cannot paſs over this Salutation, as ſome
leaft, fome Mitigation ; in ſpight of the Malice faſhionable Complement, but lays hold on that
of the World, God makes ſecret Proviſion for his Part, which was moſt important; the Tenure of
own. How ſhould it be, but he that owns the all his Comfort; and ( as not regarding the Praiſe
Earth, and all Creatures, ſhould reſerve ever a of his Valour) inquires after that which ſhould
fufficiency from Foreigners (ſuch the Wicked be the Ground of his Valour, the Preſence of
are) for his Houſhold in the worſt of the Mi-God: God had ſpoken particularly to him; he
dianitiſh Tyranny, Gideon's Field and Barn are expoftulates for all. It had been poſſible God
privileged, as his Fleece was afterwards from the fhould be preſent with him, not with the reſt; as
Shower.
he promiſed to have been with Moſes, Iſrael: and
Why did Gideon threſh out his Corn? To hide yet when God ſays, The Lord is with thee, he an-
it; not from his Neighbours, but his Enemies : ſwers, Alas Lord, if the Lord be with us. Gideon can-
his Granary might eaſily be more cloſe than his not conceive of himſelf as an exempt Perſon ; but
Barn. As then, Iſraelites threſhed out their Corn, puts himſelf among the Throng of Iſrael, as one
to hide it from the Midianites : but now, Midia- that could not be ſenſible of any particular Com-
nites threſh out Corn, to hide it from the Iſraelites. fort, while the common Cafe of Iſrael laboured.
Theſe rural Tyrants of our Time, do not more The main Care of a good Heart is ſtill for the
lay up Corn than Curſes: he that with-drawerh Publick, neither can it enjoy it felf, while the
Corn, the People will curſe him; yea, God will Church of God is diſtreſſed. Ás Faith draws home
curſe him, with them, and for them.
Generalities, fo Charity diffuſes Generalities from
What ſhifts Nature will make to live! Oh that it ſelf to all.
we could be ſo careful to lay up ſpiritual Food for Yet the valiant Man was here weak, weak in
our Souls, out of the reach of thoſe ſpiritual Mi- Faith, weak in Diſcourſe ; whiles he argues God's
dianites! We could not but live in deſpight of all Abſence by AMiction, his Preſence by Delive-
Adverfaries.
rances, and the unlikelyhood of Succeſs by 'his
The Angels, that have ever God in their Face, own Diſability; all groſs Inconſequences : rather
and in their Thoughts, have him alſo in their ſhould he have inferred God's Preſence upon their
Mouches : The Lord is avith thee. But this which Correction ; for whereſoever God chaſtiſes, there
appeared unto Gideon, was the Angel of the Cove- he is, yea, there he is in Mercy: nothing more
nant, the Lord of Angels. Whiles he was with proves us his, than his Stripes; he will not be-
Gideon, he might well ſay, The Lord is with thee. ftow Whipping where he loves not. Fond Nature
He that ſent the Comforter, was alſo the true thinks God ſhould not ſuffer the Wind to blow
Comforter of his Church: he well knew how to upon his dear Ones, becauſe her ſelf makes this
lay a fure Ground of Conſolation, and that the uſe of her own Indulgence; but none out of the
only Remedy of Sorrow, and Beginning of true Place of Torment, have ſuffered ſo much as his
Joy, is, The preſence of God. The Grief of the Apo- deareſt Children. He ſays not we are Idolaters;
Atles for the expected loſs of their Maſter, could therefore the Lord hath forfaken us, becauſe we
never be cured by any Receipt but this, of the have forſaken him: This Sequel had been as
fame Angel, Behold, I am with you to the end of the good, as the other was faulty ; (the Lord harh
deli-




L I B. IX.
GIDEON's Calling.
93

delivered us unto the Midianites, therefore he hath of any Thing rather than an Angel: no marvel
forſaken us : ) Sins, not Aflictions, argue God if ſo ftrange a Promiſe from an unknown Mer
abſent.
ſenger found not a perfett Aſſent; fain would he
Whiles Gideon bewraieth Weakneſs, God both believe, but fain would he have good warrant for
gives him Might, and employs it ; ( Go in this thy his Faith. In Matters of Faith, we cannot go
might, and ſave Ifrael.) Who would not have look- upon too fure Grounds. As Moſes therefore being
ed that God ſhould have looked angerly on him, ſent upon the ſame Errand, deſired a Sign where
and chid him for his Unbelief ? but he whoſe by Iſrael might know that God ſent him : fo Gi-
Mercy will not quench the weakeſt Fire of Grace, deon defires a Sign from this Bearer to know that
though it be but in Flax, looks upon him with his News is from God.
compaſſionate Eyes; and to make good his own Yet the very Hope of ſo happy News, not yet
Word, gives him that Valour he had acknow- ratified, ſtirs up in Gideon both Joy and Thank-
ledged.
fulneſs. After all the Injury of the Midianites, he
Gideon had not yet ſaid, Lord, deliver Iſrael: much was not ſo poor, but he could beſtow a Kid and
leſs had he ſaid, Lord, deliver Iſrael by my hand. The Cakes upon the Reporter of ſuch Tidings. Thoſe
Mercy of God prevents the Defire of Gideon: If which are rightly affected with the glad News of
God ſhould not begin with us, we ſhould be ever our ſpiritual Deliverance, ftudy to ſhew their lo-
miferable ; if he ſhould not give us till we ask, ving Reſpects to the Meſſengers.
yet who ſhould give us to ask? If his Spirit did The Angel ftays for the preparing of Gideon's
not work thoſe holy Groans and Sighs in us, we Feaſt. Such Pleaſure doth God take in the thank-
ſhould never make fuit to God. He that com- ful Endeavours of his Servants, that he patiently
monly gives us Power to crave, ſometimes gives waits upon the leiſure of our Performances. GÍ
us without craving, that the Benefit might be ſo deon intended a Dinner, the Angel turned it into
much more welcome, by how much leſs it was a Sacrifice. He, whoſe Meat and Drink it was
expected ; and we ſo much more thankful, as he to do his Father's Will, calls for the Broth and
is more forward. When he bids us ask, it is not Fleſh to be poured out upon the Stone ; and when
for that he needs to be intreated ; but that he may Gideon look'd he ſhould have bleſſed, and eaten, he
make us more capable of Bleſſings by defiring touches the Feaſt with his Staff, and conſumes it
them: and where he fees fervent Defires, he ſtays with Fire from the Stone, and departs. He did
not for Words ; and he that gives ere we ask, how not ſtrike the Stone with his Staff (for the attri-
much more will he give when we ask ?
tion of two hard Bodies would naturally beget
He that hath Might enough to deliver Iſrael, yet Fire) but he touched the Meat, and brought Fire
hath not Might enough to keep himſelf from from the Stone: and now, whiles Gideon faw and
doubting. The ſtrongeſt Faith will ever have wondred at the ſpiritual Act, he loſt the fight of
ſome touch of Infidelity. And yet this was not the Agent.
ſo much a diſtruſt of the poſſibility of delivering Il He that came without intrearing, would not
rael, as an enquiry after the Means ; Whereby ſhall have departed without taking leave, but that he
I Save Ifrael? The Salutation of the Angel to Gi-might increaſe Gidecn's Wonder, and that his Won-
deon, was as like Gabriel's Salutation of the bleſſed der might increaſe his Faith. His Salutacion
Virgin, as their Anſwers were like: both Angels | therefore was not ſo ſtrange, as his farewel. Mo-
brought News of Deliverance, both were anſwered les touched the Rock with his Staff, and brought
with a queſtion of the Means of Performance ; forth Water, and yet a Man, and yet continued
with a report of the Difficulties in performing with the Iſraelites. This Meſſenger touches the
Ab, my Lord, whereby ſhall I ſave Iſrael : How the Stone with his Staff, and brings forth Fire, and
good Man diſparages himſelf! It is a great Mat- preſently vaniſhes, that he may approve himſelf a
ter (O Lord) that thou ſpeakeſt of, and great Spirit. And now Gideon, when he had gathered
Actions require mighty Agents: as for me, who up himſelf, muſt needs think, he that can raiſe
am I? My Tribe is none of the greateſt in Iſrael ; Fire out of a Stone, can raiſe Courage and Power
my Father's Family is one of the meaneft in his out of my dead Breaft; he that by this Fire hath
Tribe, and I the meaneſt in his Family; Poverty conſumed the Broth and Fleſh, can by the fee-
is a fufficient Bar to great Enterpriſes.
ble Flame of my Fortitude conſume Midian.
Whereby ſhall I ? Humility is both a Sign of fol Gideon did not ſo much doubt before, as now he
lowing Glory, and a way to it, and an Occaſion feared. We that ſhall once live with and be like
of it: Bragging and height of Spirit will not car the Angels, in the Eſtare of our Impotency, think
ry it with God: none have ever been raiſed by we cannot ſee an Angel, and live. Gideon was ac-
him, but thoſe which have formerly dejected knowledged for mighty in Valour, yet he trem-
themſelves : none have been confounded by him, bles at the fight of an Angel. Peter, that durft
that have been abaſed in themſelves. Thereupon draw his Sword upon Malchus, and all the Train
it is that he adds, I will therefore be with thee; as if of Judas, yet fears when he thought he had ſeen
he had anſwered, Hadit thou not been ſo poor a Spirit. Our natural Courage cannot bear us out
in thy felf, I would not have wrought by thee. againſt ſpiritual Objects. This Angel was home-
How ſhould God be magnified in his Mercies, if ly and familiar,taking upon him for the time, a Re-
we were not unworthy? How ſhould he be ſtrong, ſemblance of that Fleih whereof he would after-
if not in our Weakneſs?
wards take the Subſtance ; yet even the valiant
All this while, Gideon knew not it was an Angel Gideon quakes to have ſeen him : How Awful and
that ſpake with him ; he ſaw a Man ſtand before Glorious is the God of Angels, when he will be
him like a Traveller, with a Staff in his Hand. ſeen in the ſtate of Heaven!
The unuſualneſs of thoſe Revelations in thoſe cor The Angel that departed for the Wonder, yet
rupted Times was ſuch, that Gideon might think returns for the Comfort of Gideon ; it is not uſual
with






94
Contemplations.
Lib. IX.
ز
ز
with God to leave his Children in a Maze, but after God had approved his Preſence, and Almigh-
he brings them out in the ſame Mercy which led ty Power, by fetching Fire out of the Stone, then,
them in, and will magnifie his Grace in the one, to call for a watery Sign of his promiſed Deli
no leſs than his Power in the other.
verance, was no other than to pour Water upon
Now Gideon grows acquainted with God, and the Fire of the Spirit. The former trial God
interchanges Pledges of Familiarity; he builds gave, vaniſhed ; this, upon Gideon's Choice and
an Altar to God, and God confers with him ; and Intreaty: The former Miracle was ſtrong enough
(as he uſes where he loves ) employs him. His to carry Gideon thorow his firſt Exploit of ruina-
firſt Task muſt be to deſtroy the god of the Midia- ting the Idolatrous Grove, and Altar; but now
nites, then the Idolaters themſelves
. Whiles Baal's when he ſaw the Swarm of the Midianites and
Altar and Grove ſtood in the Hill of Ophrah, Iſrael Amalekites about his Ears, he calls for new Aid,
fhould in vain hope to prevail : it's moſt juft with and not truſting to his Abiezrites, and his other
God, that Judgment ſhould continue with the thouſands of Iſrael, he runs to God for a further
Sin, and no leſs Mercy, if it may remove after Aſſurance of Victory.
it. Wouldſt thou fain be rid of any Judgment? The Refuge was good, but the manner of ſeek-
Inquire what falſe Altars and Groves thou haſt ing it, favours of Diſtrutt
. There is nothing more
in thy Heart! down with them firſt.
eaſie than to be Valiant when no Peril appeareth
Firſt muft Baal's Altar be ruined, ere God's be but when Evils affail us upon equal Terms, it is
built ; both may not ftand together ; the true hard, and commendable, not to be diſmay'd. If
God will have no ſociety with Idols, neither will God had made that Proclamation now, which af
allow it us. I do not hear him ſay, That Altar terwards was commanded to be made by Gideon,
and Grove which were abuſed to Baal, conſecrate Let the timerous depart ; I doubt whether Iſrael had
now to me; but as one whoſe holy Jealouſie will not wanted a Guide ; yet how willing is the Al-
abide no Worſhip till there be no Idolatry, he firſt mighty to ſatisfie our weak Deſires !
commands down the Monuments of Superſtition, What Tasks is he content to be ſet by our In-
and then enjoins his own Service; yet the Wood firmity? The Fleece muſt be wet, and the Ground
of Baal's Grove muſt be uſed to burn a Sacrifice dry; the Ground muſt be wet, and the Fleece
unto God: When it was once cut down, God's dry : both are done, that now Gideon may fee whe-
Deteſtation and their Danger ceaſed. The good ther he would make himſelf hard Earth, or yield-
Creatures of God that have been prophaned to ing Wooll; God could at Pleaſure diſtinguiſh be-
Idolatry, may, in a change of their Ufe, be em- twixt him, and the Midianites; and pour down
ploy'd to the holy Service of their Maker
either Mercies or Judgments where he lifts; and
Though ſome Ifraelites were penitent under this that he was ſet on work by that God which can
Humiliation, yet ſtill many of them perſiſted in command all the Elements
, and they obey him.
their wonted Idolatry: the very Houſhold of Gi-Fire, Water, Earth, ſerve both him and when he
deon's Father were ſtill Baalites, and his Neighbours will) his.
of Ophrah were in the ſame Sin : yea, if his Fa And now, when Gideon had his reciprocal Proof
ther had been free, what did he with Baal's Grove of his enſuing Succeſs, he goes on (as he well
and Altar? He dares not therefore take his Fa- may) harneſſed with Reſolution, and is ſeen in
ther's Servants, though he took his Bullocks, but the Head of his Troops, and in the Face of the
commands his own. The Maſter is beſt feen in Midianites. If we cannot make up the Match
the Servants : Gideon's Servants (amongſt the Ido- with God, when we have our own asking, we are
latrous Retinue of Foalh ) are Religious, like their worthy to fit out.
Maſter; yet the Mil-devotion of Foaſh, and the Gideon had but thirty two thouſand Soldiers at
Ophrathites was not obſtinate. Foaſh is eaſily per- his Heels; the Midianites covered all the Valley,
fuaded by his Sons, and eaſily perfuades his Neigh-like Graſhoppers : and now, whiles the Iſraelites
bours how unreaſonable it is to plead for ſuch a think, we are too few; God ſays, The People are
god as cannot ſpeak for himſelf; to revenge his too many. If the Iſraelites muſt have looked for
Cauſe, that could not defend himſelf
. Let Baal Victory from their Fingers, they might well have
plead for himſelf. One Example of a reſolute On- ſaid, The Midianites are too many for us : but that
ſet in a noted Perfon, may do more good than God, whoſe Thoughts and Words are unlike to
a thouſand Seconds in the proceeding of an Mens, ſays, They are too many for me to give the Mi-
Action.
dianites into their hands. If human Strength were
Soon are all the Midianites in an Uproar to loſe to be oppoſed, there ſhould have needed an equa-
their god; they need not now be bidden to mu-lity ; but now, God meant to give the Victory,
fter themſelves for Revenge. He hath no Reli- his Care is not how to get it, but how not to loſe
gion that can ſuffer an Indignity offered to his or blemiſh the Glory of it gotten. How jealous
god.
God is of his Honour! He is willing to give De-
liverance to Ifrael, but the Praiſe of the Delive-
rance he will keep to himſelf, and will ſhorten
the Means, that he may have the full Meaſure of
GIDEON's Preparation and Victory. the Glory. And if he will not allow lawful Means
to ſtand in the Light of his Honour, how will he
0
F all the Inſtruments that God did uſe in fo endure it to be croſſed ſo much as indirectly?
great a Work, I find none ſo weak as Gideon, It is lefs Danger to ſteal any thing from God,
who yet (of all others ) was ſtiled Valiant: na- than his Glory.
tural Valour may well ſtand with ſpiritual Cowar As a Prince, which if we ſteal, or clip his Coin,
diſe. Before he knew that he ſpake with a God, may pardon it ; but if we go about to rob him
he might have juſt Colours for his Diſtruſt; but of his Crown, will not be appeaſed. There is
nothing




LIB. IX.
GIDEON's Preparation and Victory.
95

nothing that we can give to God, of whom we Danger of Perſecution, ſhall ſhrink from the
receive all Things; that which he is content to Standard of God ? Hope of Safety, Examples of
part with, he gives us; but he will not abide we Neighbours, Deſire of Praiſe, Fear of Cenſures,
Thould take ought from him which he would re-Coaction of Laws, Fellowſhip of Friends, draw
ſerve for himſelf. It is all one with him to ſave many into the Field ; which fo ſoon as ever they
with many , as with few; but he rather chuſes ſee the Adverſary, repent of their Conditions:
to ſave by few, that all the Victory may redound and if they may cleanly eſcape, will be gone
to himſelf
. O God, what art thou the better for early from Mount Gilead. Can any Man be of-
Praiſes, to whom, becauſe thou art Infinite, no- fended at the Number of theſe Shrinkers, when
thing can be added ? It is for our Good that thou he ſees but ten thouſand Iſraelites left of two and
wouldſt be magnified of us; Oh teach us to re-thirty thouſand in a Morning?
ceive the Benefit of thy merciful Favours, and to Theſe Men that would have been aſhamed to
return thee the Thanks.
go away by Day, now drop away by Night : and
Gideon's Army muſt be leſſened. Who are ſo if Gideon ſhould have called any one of them back,
fit to be caſhiered as the fearful ? God bids him and ſaid, Wilt thou fee? would have made an
therefore proclaim Licenſe for all faint Hearts to Excuſe; the Darkneſs is a fit Veil for their Pale-
leave the Field. An ill Inſtrument may ſhame a neſs, or Bluſhing ; Fearfulneſs cannot abide the
good Work: God will not glorifie himſelf by Light: none of theſe thouſands of Iſrael but would
Cowards. As the Timerous ſhall be without the have been loth Gideon ſhould have ſeen his Face
Gates of Heaven, fo fhall they be without the Liſts whiles he ſaid, I am fearful ; very Shame holds
of God's Field. Although it was not their Cou- ſome in their ſtation, whoſe Hearts are already
rage that ſhould ſave Iſrael, yet without their Cou-fled. And if we cannot endure that Men ſhould
rage God would not ſerve himſelf of them. Chri-be Witneſſes of that Fear which we might live to
ftianity requires Men; for if our ſpiritual Diffi- correct, how ſhall we abide once to ſhew our fear-
culties meet not with high Spirits, inſtead of ful Heads before that terrible Judge, when he
wherting our Fortitude, they quel it. David's Roy- calls us forth to the Puniſhment of our Fear? O
al Band of Worthies, was the Type of the Forces the Vanity of fooliſh Hypocrites, that run upon
of the Church, all valiant Men, and able to in the Terrors of God, whilſt they would avoid the
counter with thouſands.
Shame of Men!
Neither muſt we be ſtrong only, but acquain How do we think the ſmall Remainder of Iſrael
ted with our own Reſolutions, not out of any looked, when in the next Morning-mufter they
carnal Prefumption, but out of a faithful Reliance found themſelves but ten thouſand left ? How did
upon the ſtrength of God, in whom when we they accuſe their timerous Country-men, that had
are weak, then we are ſtrong. Oh thou White- left but this Handful to encounter the Millions
liver ! doth but a foul Word or a Frown ſcare of Midian? And yet ſtill, God complains of too
thee from Chriſt ? Doth the loſs of a little Land, many; and upon his Trial, diſmiſſes nine thou-
or Silver diſquiet thee? Doch but the fight of the thouſand feven hundred more. His firſt Trial
Midianites in the Valley ſtrike thee? Home then, was of the Valour of their Minds : his next is of
home to the World ; thou art not then for the the Ability of their Bodies. Thoſe, which be-
conquering Band of Chriſt : if thou canſt not re ſides Boldneſs, are not ſtrong, patient of Labour
folve to follow him through Infamy, Priſons, and Thirſt, willing to ſtoop, content with a lit-
Racks, Jibbets, Flames, depart to thine Houſe, and tle (ſuch were thoſe that took up Water with
fave thy Life to thy loſs.
their Hands) are nor for the ſelect Band of God.
Methinks now, Iſrael ſhould have complained The Lord of Hoſts will ſerve himſelf of none but
of Indignity, and have ſaid, Why ſhould it thou able Champions : if he have therefore fingled us
think, O Gideon, that there can be a cowardly If | into his Combate, this very Choice argues that
raelite? And if the Experience of the Power and he finds that ſtrength in us, which we cannot
Mercy of God, be not enough to make us fear-confeſs in our ſelves. How can it but comfort us
leſs ; yet the ſenſe of Servitude muſt needs have in our great
Trials, that if the Searcher of Hearts
made us refolute; for who had not rather to be did not find us fit, he would never honour us with
buried dead, than quick? Are we not fain to hide ſo hard an Employment ?
our Heads in the Caves of the Earth, and to make Now, when there is not ſcarce left one Iſraelite
our Graves our Houſes? Not ſo much as the ve to every thouſand of the Midianites, it is ſeaſona-
ry Light that we can freely enjoy ; the Tyran- ble with God to join Bartel. When God harh
ny of Death is but ſhort and eaſie, to this of Mi- ſtripped us of all our earthly Confidence, then
dian : and yet what Danger can there be of that, doth he find time to give us Victory; and not
fince thou haft ſo certainly aſſured us of God's till then, left he ſhould be a Loſer in our Gain :
Promiſe of Vi&tory, and his miraculous Confirma- like as at laſt he uncleaths us of our Body, that
tion ? No, Gideon, thoſe Hearts that have brought he may cloath us upon with glory.
us hither after thy Colours, can as well keep us
If Gideon feared when he had two and thirty
thouſand Iſraelites at his Heels, is it any Wonder
But now, who can but bleſs himſelf, to find of if he feared when all theſe were ſhrunk into three
Iwo and thirty thouſand Iſraelites, two and twen- hundred? Though his Confirmation were more,
ty thouſand Cowards ? Yet all theſe in Gideon's yet his Means were abated. Why was not Gideon
March, made as fair a flouriſh of Courage as the rather the Leader of thoſe two and twenty thou-
holdeft
. Who can truft the Faces of Men, that ſand Run-aways, than of theſe three hundred
fees in the Army of Iſrael above two for one ti- Soldiers ? O infinite Mercy and Forbearance of
merous ? How many make a glorious fhew in the God, that takes not vantage of ſo ſtrong an In-
warfaring Church, which, when they thall fee firmity, but inſtead of cafting, encourages him!
That


from retiring
96
LIB. IX.
Contemplations.

when he heard withal, that his roling down the Glerothers
, Sons of fofeph : none of all the
That wiſe Providence hath prepared a Dream in Thoſe two and twenty thouſand Iſraelites that
the Head of one Midianite, an Interpretation in flipt away for Fear, when the fearful Midianites
the Mouth of another, and hath brought Gideon to fled, can purſue and kill them, and can follow
be an Auditor of both, and hath made his Ene- them at the Heels, whom they durft not look in
mies Prophets of his Victory, Encouragers of the the Face. Our flight gives Advantage to the fee-
Attempt, Proclaimers of their own Confuſion. A bleft Adverſary, whereas our Reſiſtance foileth
Midianite dreams, a Midianite interprets. Our ve the greateſt : How much more, if we have once
ry Dreams many times are not without God; turned our Backs upon a Tentation, fhall our fpi-
there is a Providence in our ſleeping Fancies : ritual Enemies (which are ever ſtrong ) tram-
even the Enemies of God may have Viſions, and ple us in the Duft? Refift, and they ſhall flee;
Power to conſtrue them aright. How uſually are ſtand ſtill, and we shall ſee the Salvation of the
wicked Men forewarned of their own Deſtructi- Lord.
on ? To foreknow and not avoid, is but an aggra-
vation of Judgment.
When Gideon heard good News (though from
.
.
hear himſelf but a Barly-Cake, troubled him not,
Ideon was of : Ephraim
Hill ſhould break the Tents of Midian. It mat-
ters not how baſe we be thought, ſo we may be Tribes of Iſrael fall out with their victorious Lea-
victorious. The Soul that hath received full Con- der, but he. The Agreement of Brothers is rare;
firmation from God in the Aſſurance of his Sal- by how much Nature hath more endeared them,
vation, cannot but bow the Knee, and by all Ge- by ſo much are their Quarrels more frequent and
ſtures of Body tell how it is raviſhed. I would dangerous. I did not hear the Ephraimites offer-
have thought Gideon ſhould rather have found full ing themſelves into the Front of the Army before
Confirmation in the Promiſe and Act of God, they fight : and now they are ready to fight with
than in the Dream of the Midianite. Dreams may Gideon, becauſe they were not called to fight with
be full of uncertainty; God's Undertakings are Midian : I hear them expoftulating after it ; after
infallible : well therefore might the Miracle of the Exploit done, Cowards are valiant. Their
God give ſtrength to the Dream of a Midianite ; Quarrel was, that they were not called : It had
but what ſtrength could a Pagan's Dream give to been a greater Praiſe of their Valour to have gone
the miraculous Act of God ? yet by this is Gi- unbidden. What need was there to call them,
deon throughly ſettled. When we are going, a lit when God complained of Multitude, and ſent
tle thing drives us on; when we are come near away thoſe which were called ? None ſpake fo
to the Shoar, the very Tide without Sails is big in the end of the Fray, as the fearfulleſt
.
enough to put us into the Harbour. We ſhall Ephraim flies upon Gideon, whilſt the Midianites
now hear no more of Gideon's Doubts, but of his flye from him; when Gideon ſhould be purſuing his
Archievements. And though God had promiſed Enemies, he is purſued by Brethren, and now is
by theſe three hundred to chaſe the Midianites, glad to ſpend that Wind in pacifying of his own,
yet he neglects not wiſe Stratagems to effect it. which ſhould have been beſtowed in the ſlaughter
To wait for God's Performance in doing nothing, of a common Adverſary. It is a Wonder, if Sa-
is to abuſe that Divine Providence, which will ſo tan ſuffer us to be quiet at home, whiles we are
work, that will not allow us idle.
exerciſed with Wars abroad. Had not Gideon
Now, when we would look that Gideon ſhould learned to ſpeak fair, as well as to fmite, he had
give Charge of whetting their Swords, and ſhar- found work enough from the Swords of Foſeph's
pening their Spears, and fitting their Armour, he Sons: his good Words are as Victorious as his
only gives Order for empty Pitchers and Lights, Sword; his Pacification of Friends, better than his
and Trumpets. The cracking of theſe Pitchers Execution of Enemies.
Shall break in pieces the Midianitiſh) Clay : the For ought I ſee, the Envy of Iſraelites was not
kindling of theſe Lights ſhall extinguiſh the Light more troubleſom to Gideon, than the Oppoſition
of Midian : theſe Trumpers found no other than a of Midian: he hath left the Envy of Ephraim be-
Soul-peal to all the Hoſt of Midian : there ſhall hind him ; before him, he finds the Envy of Suc-
need nothing but Noiſe and Light to confound coth and Penuel : the one envies that he ſhould
this innumerable Army.
overcome without them; the other, that he ſhould
And if the Pitchers, and Brands, and Trumpets fay, he had overcome. "His Purſuit leads him to
of Gideon, did ſo daunt and diſmay the proud Succoth, there he craves Relief, and is repelled. Had
Troops of Midian and Amaleck, who can we think he ſaid, Come forth and draw your Sword with
ſhall be able to ſtand before the laſt Terror, where me againſt Zeba and Zalmunna, the Motion had
in the Trumpet of the Archangel fhall ſound, and been but equal: A common Intereſt challenges
the Heavens shall paſs away with a Noiſe, and an univerſal Aid : now he ſays but, Give morſels of
the Elements ſhall be on a flame about our Bread to my followers; he is turned off with a ſcorn;
Ears ?
he asks Bread, and they give him a Stone. Could
Any of the weakeſt Iſraelites would have ſer- he ask a more ſlender Recompence of their Deli-
ved to have broken an empty Pitcher, to have verance, or a leſs Reward of his Victory ? Give
carried a Light, and to have founded a Trumpet, morſels of Bread. Before this Act, all their Sub-
and to ſtrike a flying Adverſary. Not to the ſtance had been too ſmall an hire for their free-
baſeſt Uſe will God employ an unworthy Agent; dom from Midian ; now, when it is done, a mor-
he will not allow ſo much as a cowardly Torch- fel of Bread is too much : Well might he chal-
bearer.
lenge Bread, where he gave Liberty and Life.
It



L 1 B. IX.
The Revenge of Succoth and PENUE L.
97

It is hard if thoſe which 'fight the Wars of God, When the Leaders of God came to Jericho, or
may not have neceſſary Relief; that whiles the Ai, their Slaughter was unpartial ; not a Woman
Enemy dies by them, they ſhould dye by Famine. or Child might live to tell News; but now that
If they had laboured for God at Home in Peace, Gideon comes to a Succoth, a City of Iſraelites, the
they had been worthy of Maintenance; how Rulers are called forth to Death, the People are
much more now, that Danger is added to their frighted with the Example, not hurt with the Judg-
Toil? Even very Executioners look for Fees : ment. To enwrap the Innocent in any Venge-
But here were not Malefactors, but Adverfaries to ance, is a murderous Injuſtice: Indeed where all
be flain; the Sword of Power and Revenge joyn in the Sin, all are worthy to meet in the Pu-
was now to be weilded, not of quiet Juſtice. niſhment. It is like, the Citizens of Succoth could
Thoſe that fight for our Souls againſt ſpiritual have been glad to ſuccour Gideon, if their Rulers
Powers, may challenge Bread from us; and it is had not forbidden; they muſt therefore eſcape,
ſhameleſs Unthankfulneſs to deny it. When Abra- whiles their Princes periſh. 'a Tiaru
bam had vanquiſhed the five Kings, and delivered I cannot think of Gideon's Revenge, without Hor-
Lot and his Family, the King of Salem met him ror; that the Rulers of Succoth ſhould have their
with Bread and Wine; and now theſe Sons of Fleſh torn from their Backs with Thorns and Bri-
Abraham, after an equal Victory, ask dry Bread, ers, that they ſhould be at once beaten and ſcratcht
and are deny'd by their Brethren: Craftily yet, to Death: What a Spectacle it was to ſee their
and under pretence of a falſe Title ; had they ac bare Bones looking ſomewhere thorow the bloody
knowledged the Victory
the Victory of Gideon, with what Rags of their Fleſh and Skin, and every Stroke
Forehead could they have denied him Bread ? worſe than the laſt; Death multiplied by Tor-
Now, I know not whether their Faithleſsneſs, ment! Juſtice is ſometimesſo ſevere, that a tender
or Envy lies in their Way? Are the bands of Zeba Beholder can ſcarce diſcern it from Cruelty.
and Zalmunna, in thy Hands? There were none of I ſee the Midianites fare leſs ill; the Edge of the
theſe Prince of Succoth and Penuel, but thought Sword makes a ſpeedy and eaſie Paſſage for their
themſelves better Men than Gideon ; That he there- Lives, whiles thefe Rebellious Ifraelites dye
fore alone ſhould do that, which all the Princes of lingring under Thorns and Briers, envying thoſe
Iſrael durft not Attempt, they hated and fcorned in their Death, whom their Life abhorred. How-
to hear. It is never ſafe to meaſure Events by the foever Men live or dye without the Pale of the
Power of the Inſtrument; nor in the Cauſes of Church, a wicked Ifraelite ſhall be ſure of Plagues.
God ( whoſe Calling makes the Difference ) to How many ſhall unwiſh themſelves Chriftians,
meaſure others by themſelves: There is nothing when God's Revenges have found them our.
more Dangerous, than in holy Buſineſſes to ſtand The Place where Facob wreſtled with
upon Compariſons, and our own Reputation; God, and prevailed, now hach wreſtled Peni-el.
fince it is Reaſon God ſhould both chuſe, and bleſs againſt God and takes a fall; they fee
where he lifts.
God avenged, which would not believe himn delia
To have queſtioned ſo ſudden a Victory, had vering.
been pardonable ; but to deny it ſcornfully, was It was now time for Zeba and Zalmunna to
unworthy of Iſraelites. Carnal Men think that im- follow thoſe their Troops to the Grave, whom they
poſſible to others, which themſelves cannot do: had led in the Field: Thoſe which the Day before
From hence are their Cenſures, hence their Ex were attended with an hundred thirty five Thou-
clamations.
fand Followers, have not ſo much as a Page now
Gideon hath vowed a fearful Revenge, and now left to weep for their Death, and have lived only
performs it; the Taunts of his Brethren may not to ſee all their Friends, and ſome Enemies dye for
ftay him from the purſuit of the Midianites ; con- their fakes.
mon Enmities muſt firſt be oppoſed, domeſtical at Who can regard earthly Greatneſs, that ſees
more leiſure. The Princes of Succoth feared the Ty-one Night change two of the greateſt Kings of
ranny of the Midianitiſh Kings, but they more the World into Captives? It had been both pity
feared Gideon's Victory. What a Condition hath and fin, that the Heads of that Midianitiſh Ty-
their Envy drawn them into ? That they are forry ranny, into which they had drawn ſo many Thou-
to ſee God's Enemies Captive; that Ifrael's free- ſands, ſhould have eſcaped that Death.
dom muſt be their Death, that the Midianites and And yet, if private Revenge had not made Gi-
they muſt tremble at one and the fame Revenger. deon juſt, I doubt whether they had died; the
To ſee themſelves Priſoners to Zeba and Zalmunna, Blood of his Brothers calls for theirs, and awakes
had not been ſo fearful, as to ſee Zeba and Zal- his Sword to their Execution; he both knew and
munna Priſoners to Gideon. Nothing is more terri- complained of the Midianitiſh Oppreſſion, under
ble to evil Minds, than to read their own Con- which Ifrael groaned; yet the Cruelty offered to
demnation in the happy Succeſs of others; Hell all the Thouſands of his Father's Sons, had not
it ſelf would want one piece of his Torment, if drawn the Blood of Zeba and Zalmunna, if his own
the wicked did not know thoſe whom they con- Mother's Sons had not bled by their Hands.
temned, Glorious.
He that flew the Rulers of Succoth and Penuel,
I know not whether more to commend Gideons and ſpared the People, now hath flain the People
Wiſdom and Moderation in the Proceedings, than of Midian, and would have ſpared their Rulers
his Reſolution and Juſtice in the Execution of this but that God which will find Occaſions to wind
Buſineſs
. I do not ſee him run furiouſly into the wicked Men into Judgment, will have them lain
City, and kill the next; his Sword had not been in a private Quarrel, which had more deſerved it
ſo drunken with Blood, that it ſhould know no for the Publick; if we may not rather ſay, that
difference : But he writes down the Names of the Gideon revenged theſe as a Magiſtrate, not as a
Princes, and fingles them forth for Revenge. Brother: For Governours to reſpect their own
Ends





98
LIB. IX.
Contemplations. We

Gideon's young Son is bidden to revenge the A BIM EL E CH's Uſurpation.
Ends in publick Actions, and to wear the Sword of Yet he that refuſes their Crown, calls for their
Juſtice in their own Sheath, it is a wrongful abuſe Ear-rings, although not to enrich himſelf, but
of Authority. The Slaughter of Gideon's Brethren, Religion. So long had God been a Stranger to
was not the greateſt Sin of the Midianitiſh Kings; Ifrael, that now Superſtition goes currant for de-
this alone ſhall kill them, when the reſt expected vout Worſhip. It were pity that good Intentions
an unjuſt Remiſſion. How many lewd Men hath ſhould make any Man wicked; here they did ſo.
God paid with ſome one Sin for all the reſt. Never Man meant better than Gideon in his rich
Some that have gone away with unnatural Ephod; yet this very A& ſet all Iſrael on Whore-
Filthineſs, and capital Thefts, have clipped off ing: God had choſen a Place and a Service of his
their own Days with their Coin : Others, whoſe own. When the Wit of Man will be over-pleaſing
bloody Murders have been punished in a mutinous God with better devices than his own, it turns to
Word; others whoſe ſuſpected Felony hath paid Madneſs, and ends in Miſchief. sro
the Price of their unknown Rape. O God, thy
nu sem
Judgments are juſt, even when Mens are un-
juft.
Death of his Uncles; his Sword had not yet
learned the way to Blood, eſpecially of Kings, Ideon refuſed the Kingdom of Iſrael when it
though in Irons : Deadly Executions require was offered; his ſeventy Sons offered not
Strength both of Heart and Face. How are thoſe to obtain that Scepter, which their Fa-
aged in Evil, that can draw their Swords upon the ther's Victory had deſerved to make Hereditary:
lawfully Anointed of God? Thefe Tyrants plead | Only Abimelech the Concubine's Son, fues, and
not now for Continuance of Life, but for the hafte ambitiouſly plots for it. What could Abimelech ſee
of their Death ; Fall thou upon us. Death is ever ac- in himſelf
, that he ſhould over-look all his Bre-
companied with Pain, which it is no marvel if we thren? If he look to his Father, they were his
wiſh ſhort: We do not more affect Protraction of Equals; if to his Mother, they were his Betters.
an eaſie Life, than ſpeed in our Diffolution; for Thoſe that are moſt unworthy of Honour, are
here every Pang that tends towards Death, renews hotteſt in the Chaſe of it, whilſt the Conſcience
it : To lie an Hour under Death, is tedious; but of better Deſerts bids Men ſit ſtill, and itay to be
to be dying a whole Day, we think above the either importuned, or neglected. There can be
Strengh of humane Patience. O! what ſhall we no greater ſign of Unfitneſs
, than vehement Sute.
then conceive of that Death, which knows no It is hard to ſay, whether there be more Pride,
End? As this Life is no leſs frail than the Body or Ignorance in Ambition. I have noted this Dif-
which it animates ; ſo that Death is no leſs Eternal ference betwixt ſpiritual and earthly Honour, and
than the Soul which muſt endure it.
the Clients of both; we cannot be worthy of the
For us to be dying ſo long as we now have one without earneſt Proſecution; nor with ear-
leave to live, is intolerable ; and yet one only neft Proſecution worthy of the other : The Vio
Minute of that other tormenting Death, is worſe I lent obtain Heaven; only the Meek are worthy
than an Age of this. O the deſperate Infidelity of to inherit the Earth.
careleſs Men, that ſhrink at the thought of a mo That which an aſpiring Heart hath projected,
mentary Death, and fear not Eternal! This is but it will find both Argument and Means to effect. If
a killing of the Body; that is a Deſtruction of Body either Bribes or Favour will carry it, the proud
and Soul.
Man will not fit out. The Shechemites are fit' Bro-
Who is ſo worthy to wear the Crown of Iſrael, kers for Abimelech ; that City which once betrayed
as he that won the Crown from Midian? Their it ſelf to utter Depopulation in yielding to the ſuit
Ulurpers were gone, now they are Headleſs : It of Hamor, now betrays it felf, and all Iſrael, in
is a doubt whether they were better to have had yielding to the Requeſt of Abimelech. By them
no Kings, or Tyrants : They fue to Gideon to accept hath this Uſurper made himſelf a fare Way to the
of the Kingdom, and are repulſed: There is no Throne. It was an eaſie Queſtion, Whether will
greater Example of Modeſty than Gideon. When ye admit of the Sons of Gideon for your Rulers, or
the Angel ſpake to him, he abaſed himſelf be- of Strangers ? If of the Sons of Gideon, whether of
low all Iſrael ; when the Ephramites contended all, or one ? If of one, whether of your own Fleſh
with him, he prefers their Gleanings to his Vin- and Blood, or of others unknown To caſt off the
tage, and caſts his Honour at their Feet: And Sons of Gideon for Strangers, were unthankful: To
now when Iſrael proffers him that Kingdom which admit of Seventy Kings in one ſmall Countrey,
he had merited, he refuſes it. He that in over were unreaſonable; to admit of any other rather
coming would allow them to cry, The Sword of than their own Kinſman, were unnatural. Gideon's
the Lord and of Gideon; in Governing, will have Sons therefore muſt rule amongſt all Iſrael ; one of
none but The Sword of the Lord.
his Sons amongſt thoſe ſeventy ; and who ſhould
That which others plot, and ſue, and ſwear and be that one but Abimelech ? Natural Reſpects are
bribe for, Dignity and Superiority, he ſeriouſly re- the moſt dangerous Corrupters of all Elections ;
jects; whether it were for that he knew God had What Hope can there be of worthy Superiors in
not yet called them to a Monarchy; or rather, any free People, where nearneſs of Blood carries
for that he ſaw the Crown among Thorns ? What it from fitneſs of Diſpoſition? Whileft they ſay,
do we ambitiouſly affect the command of theſe He is our Brother, they are Enemies to themſelves
Mole-hills of Earth, when wiſe Men have refuſed and Iſrael.
the Proffers of Kingdoms ? Why do not we rather Fair Words have won his Brethren; they the She-
labour for that Kingdom which is free from all chemites ; the Shechemites furniſh him with Money;
Cares from all Uncertainty,
rodeor Money with Men; his Men begin with Murder,
and





Lib. IX.
ABIMELECH's Uſurpation.
99
و
and now Abimelech reigns alone; Flattery, Bribes The evil Spirit thruſt himſelf into the Plot of
and Blood, are the uſual Stairs of the Ambitious : Abimelech's Uſurpation and Murder, and wrought
The Money of Baal is a fit hire for Murderers; with the Shechemites for both; and now God ſends
that which Idolatry hath gathered, is fitly ſpent the evil Spirit betwixt Abimelech and the Shechemites,
upon Treaſon: One Devil is ready to help another to work the Ruin of each other. The firſt could
in Miſchief; ſeldom ever is ill gotten Riches bet not have been without God; but in the ſecond,
ter imployed. It is no wonder if he that hath God challenges a part: Revenge is his, where the
Baal his Idol, now make an Idol of Honour. There Sin is ours. It had been pity that the Shechemites
was never any Man that worſhipped but one Idol. ſhould have been plagued by any other Hand than
Woe be to them that lie in the Way of the Aſpi- Abimelech's: They raiſed him unjuſtly to the
ring ; though they be Brothers, they ſhall bleed; Throne, they are the firſt that feel the weight of
yea, the nearer they are, the more fure is their his Scepter. The fooliſh Bird limes her ſelf with
Ruin. Who would not now think that Abimelech that which grew from her own Excretion: Who
fhould find an Hell in his Breaft, after ſo barbarous wonders to ſee the kind Peaſant ſtung with his
and unnatural a Mafſacre ? And yet behold, he own Snake ?
is as fenfleſs as the Stone, upon which the Blood of The Breach begins at Shechem: His own Coun-
his feventy Brethren was ſpilt. Where Ambition try-men flye off from their promiſed Allegiance:
hath poffeſt it ſelf throughly of the Soul, it turns Though all Iſrael ſhould have fallen off from Abi-
the Heart into Steel, and makes it uncapable of a melech, yet they of Shechem ſhould have ſtuck clofe :
Conſcience: All Sins will eaſily down with the It was their Act, they ought to have made it good.
Man that is reſolved to riſe.
How ſhould good Princes be honoured, when
Only Fotbam fell not at that fatal Stone with his even Abimelech's cnce ſetled, cannot be oppoſed
Brethren: It is an hard Battle where none eſcapes. with fafery? Now they begin to revolt to the reſt
He eſcapes not to reign, nor to revenge ; but to be of Iſrael. Yet, if this had been done out of Repen-
a Prophet, and a Witneſs of the Vengeance of tance, it had been Praiſe-worthy ; but to be done
God upon the Uſurper, upon the Abettors: He out of a Treacherous Inconftancy, was unworthy
lives to tell Abimelech that he was but a Bramble, of Iſraelites. How could Abimelech hope for Fide-
a Weed rather than a Tree. A right Bramble in-lity of them, whom he had made and found Tray-
deed; that grew but out of the baſe Hedge-row tors to his Father's Blood ? No Man knows how to
of a Concubine, that could not lift up his Head be ſure of him that is unconſcionable: He that
from the Earth, unleſs he were ſupported by ſome hath been unfaithful to one, knows the way to be
Buſh or Pale of Shechem, that had laid hold of the perfidious, and is only fit for his Truſt that is wor-
Fleece of Iſrael, and had drawn Blood of all his thy to be deceived: Whereas Faithfulneſs, beſides
Brethren ; and laſtly, that had no Subſtance in the preſent Good, lays a ground of further Aſſu-
him, but the ſap of Vain-glory, and the pricks of rance. The Friendſhip that is begun in Evil, can-
Cruelty. It was better than a Kingdom to him, not ſtand; Wickedneſs, both of its own Nature,
out of his obſcure Beer, to ſee the Fire out of this and through the Curſe of God, is ever unſteady
Bramble to conſume thoſe Trees: The view of and though there be not a Diſagreement in Hell
God's Revenge, is ſo much more pleaſing to a (being but the Place of Retribution, not of Acti-
good Heart than his own, by how much it is on) yet on Earth there is no Peace among the
more juſt and full.
Wicked; whereas that Affection which is knit in
There was never ſuch a Pattern of Unthankful God, is indiffoluble.
nefs as theſe Iſraelites : They who lately thought a If the Men of Shechem had abandoned their falſe
Kingdom too ſmall Recompence for Gideon and his God, with their falfe King, and out of a ſerious
Sons, now think it too much for his Seed to live; Remorſe, and deſire of Satisfaction for their Ido-
and take Life away from the Sons of him, that latry and Blood, had oppoſed this Tyrant, and
gave them both Life and Liberty. Yet if this had preferred Fotham to his Throne, there might have
been ſome hundreds of Years after, when time had been both Warrant for their Quarrel, and Hope
worn out the Memory of Ferub-baal, it might of Succeſs : But now, if Abimelech be a wicked
have born a better Excuſe. No Man can hope to Uſurper, yet the Shechemites are IdolatrousTraitors.
hold Pace with Time; the beſt Names may not How could they think, that God would rather re-
chink ſcorn to be unknown to following Genera-venge Abimelech's bloody Intruſion by them, than
tions : But, e'er their Deliverer was cold in his their Treachery and Idolatry by Abimelech? When
Coffin, to pay his Benefits ( which deſerved to be the Quarrel is betwixt God and Satan, there is no
everlaſting: with the Extirpation of his Pofterity, doubt of the Iſſue ; but when one Devil fights
it was more than favage. What can be looked for with another, what certainty is there of the Victo-
from Idolaters? Ifa Man have caſt off his God, he ry? Though the Cauſe of God had been good,
will eaſily caſt off his Friends : When Religion is yet it had been ſafe for them to look to themſelves :
once gone, Humanity will not ſtay long after. The Unworthineſs of the Agent many times cur-
That which the People were puniſhed after-fes a good Enterprize.
wards for but defiring, he enjoys. Now is Abi No ſooner is a ſecret Diſlike kindled in any Peo-
melech ſeated in the Throne which his Father refu- ple againſt their Governours, than there is a Gale
fed, and no Rival is ſeen to envy his Peace. But ready to blow the Coals : It were a Wonder if
how long will this Glory laſt ? Stay but three ever any Faction ſhould want an Head: As con-
Years, and ye ſhall ſee this Bramble withered and trarily, never any Man was ſo ill, as not to have
burnt. The Proſperity of the Wicked is ſhort and ſome Favourers : Abimelech hath a Zebul in the
fickle ; a ſtoln Crown (though it may look fair) midſt of Shechem: Lightly, all Treaſons are be-
cannot be made of any but brittle Stuff
. All Lifé trayed even with ſome of their own: His Intelli-
is uncertain ; but Wickedneſs over-runs Nature. gence brings the Sword of Abimelech upon Shechem,
O 2
who

100
Contemplations.
L I B. IX.

who now hath demoliſhed the City, and ſown it rather will he dye twice than a Woman ſhall kill
with Salt. O the juſt Succeſſions of the Revenges him. If God had not known his Stomach ſo big,
of God! Gideon's Éphod is puniſhed with the Blood he had not vexed him with the Impotency of his
of his Sons ; the Blood of his Sons is ſhed by the Victor: God finds a time to reckon with wicked
Procurement of the Shechemites; the Blood of the Men for all their Arrearages of their Sins. Our
Shechemites is ſhed by Abimelech ; the Blood of Abi- Sins are not more our Debts to God, than his
melech is ſpilt by a Woman. The Retaliations of Judgements are his Debts to our Sins, which
God are ſure and juſt, and make a more due Pe at laſt he will be ſure to pay home. There
digree, than deſcent of Nature.
now lies the Greatneſs of Abimelech; upon one
The purſued Shechemites flie to the Houſe of their Stone had he ſlain his ſeventy Brethren, and now
God Berith ; now they are ſafe; that Place is at a Stone ſlays him ; his Head had ſtoln the Crown
once a Fort, and a Sanctuary. Whither ſhould we of Iſrael, and now his Head is ſmitten: And what
fie in our Diſtreſs but to our God? And now this is Abimelech better that he was a King ? What Dif-
Refuge fhall teach them what a God they have ference is there between him and any of his ſeven-
ferved: The jealous God whom they had forſaken, ty Brethren whom he murthered, ſave only in
hath them now where he would, and rejoyces at Guiltineſs? They bear but their own Blood; he,
once to be avenged of their God, and them : Had the Weight of all theirs. How happy a thing is
they not made the Houſe of Baal their Shelter, it to live well ? That our Death, as it is certain,
they had not died ſo fearfully. Now, according ſo may be comfortable : What a Vanity is it to
to the Prophecy of Fotham, a Fire goes out of the inſult in the Death of them, whom we muſt follow
Bramble, and conſumes thefe Cedars, and their the ſame way?
eternal Flames begin in the Houſe of their Berith: The Tyrant hath his Payment, and that time
The Confuſion of wicked Men, riſes out of the which he ſhould have beſtowed in calling for
falfe Deities which they have doted on.
Mercy to God, and waſhing his Soul with the
Of all the Conſpirators againſt Gideon's Sons, on- laſt Tears of Contrition, he vainly ſpends in de
ly Abimelech yet ſurvives, and his Day is now com- precating an idle Reproach; Kill me, that it may
ing. His Succeſs againſt Shechem, hath filled his not be ſaid he died by a Woman: A fit Conclufion for
Heart with Thoughts of Victory; he hath caged ſuch a Life. The Expe&tation of true and endleſs
up the Inhabitants of Tebez within their Tower Torment, doth not ſo much vex him, as the fri-
allo; and what remains for them, but the ſame volous Report of a Diſhonour: Neither is he fo
end with their Neighbours? And behold while much troubled with Abimelech's frying in Hell, as
his Hand is buſie in putting Fire to the Door of Abimelech is flain by a Woman. So, vain Fools are
their Tower, which yet was not high (for then he niggardly of their Reputation, and prodigal of
could not have diſcerned a Woman to be his Exe- their Souls : Do we not ſee them run willfully into
cutioner) a Stone from a Woman's Hand ſtrikes the Field, into the Grave, into Hell? And all left
his Head'; his Pain in dying, was not ſo much as it ſhould be ſaid, They have but as much Fear, as
his Indignation to know by whom he dyed; and Wit.
sed
Con-
IQI
Contemplations
.
The Tenth BOOK.
CONTAINING
JEPTH A.
SAMSON conceived. .
SAMSO n's Marriage.
SAMSON's Victory.
SAMSON's End.
MICHAE's Idolatry.
I
ЈЕртнА.
had never been the Captain of Iſrael. By contra-
ry Paces to ours, it pleaſerh God to come to his
own Ends : and how uſually doth he look the
Srael, that had now long gone a whoring contrary Way, to that he moves? No Man can
from God, hath been puniſhed by the Regi- meaſure the Concluſion of God's Ad by his Be-
ment of the Concubine's Son, and at laſt ginning: he that fetches Good out of Evil, raiſes
feeks Protection from the Son of an Harlot : the Glory of Men out of their Ruine. Men love
it is no ſmall Miſery to be obliged unto the Un- to go the neareſt Way, and often fail : God com-
worthy, The Concubine's Son, made ſute to monly goes about, and in his own Time comes
them, they make Sute to the Son of the Harlot. ſurely home.
It was no fault of heptha that he had an ill Mo The Gileadites were not ſo forward to expel
ther, yet is he branded with the Indignity of his Feptha, as glad to re-call him: no Ammonite
Baftardy ; neither would God conceal this Ble-threatned them when they parted with ſuch an
miſh of Nature, which Feptha could neither avoid Helper: now, whom they caſt out in their Peace,
nor remedy. God, to fhew his Deteſtation of they fetch home in their Danger and Miſery.
Whordom, revenges it not only upon the Actors, That God, who never gave ought in vain, will
but upon their Iſſue : hence he hath ſhut out the find a time to make uſe of any Gift that he hath
baſe Son from the Congregation of Iſrael, to the beſtowed upon Men: the Valour of feptha ſhall
tenth Generation, that a tranſient Evil might not ruſt in his Secrecy, but be employ'd to the
have a during Reproach attending it; and that common Preſervation of Iſrael. Neceſſity will
after the death of the Adulterer, yet his Shame drive us to ſeek up all our Helps, even thoſe whom
might live. But, that God, who juſtly ties our Wanconneſs hath deſpiſed.
Men to his Laws, will not abide we ſhould tie How juſtly are the Suits of our Need upbraided
him to our Laws, or his own; he can both recti- with the Errors of our Proſperity! The Elders of
fie and ennoble the Blood of Feptha. That no Gilead now hear of their ancient Wrong, and dare
Man hould be too much diſcouraged with the Er not find fault with their Exprobration; Did ye
rors of his Propagation, even the baſe Son of Man not bate me and expel me out of my Father's Houſe? How
may be the lawfully begotten of God; and though then come ye siow to me in time of Tribulation? The
he be caſt out from the Inheritance of his Brethren fame Expoftulation that Feptha makes with Gilead,
upon Earth, may be admitted to the Kingdom of God alſo at the ſame time makes with Iſrael; re
Ifrael.
have forſaken me, and ſerved other gods ; where-
I hear no Praiſe of the lawful Iſſue of Gilead; fore ſhculd I deliver you any more? Go and cry unto
only this miſ-begotten Son is commended for his the gods whom ye have ſerved. As we, fo God alſo
Valour, and ſet at the Stern of Iſrael : the com finds it feaſonable, to tell his Children of their
mon Gifts of God, reſpect not the Parentage or Faults, whiles he is whipping them. It is a ſafe
Blood, but are indifferently ſcattered where he and wife courſe, to make much of thoſe in our
pleaſes to let them fall. The Choice of the Al- Peace, whom we muſt make uſe of in our Extre-
mighty is not guided by our Rules; as in ſpiri- mity; elſe it is but juſt that we ſhould be rejected
tual, ſo in earthly Things, it is not in him that of thoſe, whom we have rejected.
willeth. If God would have Men glory in theſe Can we look for any other Anſwer from God
outward Privileges, he would beſtow them upon than this ? Did ye not drive me out of your
none but the worthy.
Houſes, out of your Hearts, in the time of your
Now, who can be proud of Strength or Great- Health and Jollity? Did ye not plead the ſtrict-
neſs, when he ſees him that is not ſo honeſt, yet is neſs of my Charge, and the weight of my Yoak?
more valiant, and more advanced ? Had not Fepu Did not your wilful Sins expel me from your
tha been baſe, he had not been thruſt out; and if Souls ? What do you now crouching and creep-
he had not been thruſt out from his Brethren, he ing to me in the evil Day ? Surely, O God, it is
but

102
LIB. X.
Contemplations.
but Juſtice, if thou be not found of thoſe which Vows no Service to God. When we vow what
were glad to loſe thee; it is thy Mercy, if after we cannot, or what we ought not do, we mock
many Checks and Delays, thou wilt be found at God inſtead of honouring him : it is a vain thing
lait. Where an Act cannot be reverſed, there is for to go about to catch God hood-wink'd : The
no Amends, but Confeffion; and if God himſelf Concience ſhall never find. Peace in any way, but
take up with this Satisfaction, He that confeſſes, Shall that which we ſee before us, and which we know
find Mercy; how much more ſhould Men hold ſafe, both in the Kind, and Circumſtances. There
themſelves well paid with Words of Humility and is no Comfort in (peradventure I may pleaſe
Deprecation ?
God;) what good Child will not take part of
Feptha’s Wiſdom had not been anſwerable to his the Parents Joy ? if Jeptha return with Trophies,
Valour, if he had not made his Match before it is no marvel if his Daughter meet him with
hand; he could not but know how treacherouſly Timbrels : 0 that we could be ſo affected with
Iſrael had dealt with Gideon. We cannot make too the glorious Acts of our heavenly Father! Thou
fure Work when we have to do with unfaithful ſubdueſt thine Enemies, and mightily delivereſt
Men: it hath been an old Policy to ſerve our thy People, O God; a Song waiteth for thee in
ſelves of Men; and after our Advantage, to turn Sion.
them up. He bargains therefore for his Sove Who would have ſuſpected Danger in a dutiful
reignty ere he win it, Shall I be your Head? We Triumph ? Well might Feptha's Daughter have
are all naturally Ambitious, and are ready to buy thought; my Sex forbade me to do any thing to-
Honour even with Hazard. And if the hope of wards the help of my Father's Victory; I can do
a troubleſom Superiority encouraged Feptha to little, if I cannot applaud it: if Nature have
fight againſt the Forces of Ammon, what heart made me weak, yet not unthankful ; nothing for-
Should we take in the Battels of God againſt ſpi- bids my Joy to be as ſtrong as the Victors: though
ritual Wickedneſſes, when the God of Heaven I might not go out with my Father to fight, yet
hath ſaid, To him that overcomes, will I give Power I may meet him with Gratulations ; a Timbrel
over. Nations, and to fit with me in my Tbrone ? O may become theſe Hands which were unfit for
that we could bend our Eyes upon the Recom a Sword; this Day hath made me the Daughter
pence of our Reward; how willingly ſhould we of the Head of Iſrael; this Day hath made both
march forward againſt theſe mighty Ammonites! Ifrael free, my Father a Conqueror, and my ſelf
Zeptha is noted for his Valour, and yet he treats
in him Noble: and ſhall my Affection make no
with Ammon, ere he fights. To make War any
difference? What muſt my Father needs think, if
other than our laſt Remedy, is not Courage, but he ſhall find me fitting fullenly at home, whiles
Cruelty and Rahneſs: and now, when Rea- all Iſrael ftrives who ſhall run firtt to bleſs him with
ſon will not prevail, he betakes himſelf to his their Acclamations ? Should I only be inſenſible
Sword.
of his and the common Happineſs?
As God began the War with Feptha, in raiſing And now, behold, when ſhe looks for moſt
up his Heart to that pitch of Fortitude ; fo fep- Thanks, her Father anſwers the Meaſures of her
the began his War at God; in craving Victory Feet with the knockings of his Breaſt, and weeps
from him, and pouring out his, Vow to him : his at her Muſick, and tears his Clothes, to look up-
Hand took hold of his Sword ; his Heart of God : on her whom he beſt loved, and gives no anſwer
therefore he whom the Old Teſtament ftiles Valiant, to her Timbrels, but Alas, my Daughter, thou art of
the New ftiles Faithful ; he who is commended them that trouble me : Her Joy alone hath changed
for his Strength, dares truſt in none, but the Arm the Day, and loſt the Comfort of that Victory,
of God: If thou wilt give the Ammonites into my which ſhe enjoyed to ſee won. It falls out often,
Hand. If feptha had not look'd upward for his that thoſe Times and Occaſions which promife
Victory, in vain had the Gileadites' look'd up to moſt Contentment, prove moſt doleful in the Il-
him. This is the Diſpoſition of all good Hearts ; ſue : the Heart of this Virgin was never lifted up
they look to their Sword or their Bow, as Servants, ſo high as now, neither did any Day of her Life
not as Patrons; and whilſt they uſe them, truſt ſeem happy but this ; and this only proves the
to God. If we could do ſo in all our Buſineſſes, Day of her ſolemn and perpetual Mourning ; as
we ſhould have both more Joy in their Succeſs, contrarily, the Times and Events which we have
and leſs Diſcomfort in their Miſcarriage. It was moſt diſtruſted, prove moſt beneficial. It is good
his Zeal to vow; it was his Sin to vow raſhly. in a fair Morning, to think of that Storm that
Facob, his Fore-father, of whom he learned to may riſe ere Night, and to enjoy both Good and
Vow, might have taught him a better Form, If Evil fearfully.
God will be with me, then ſhall the Lord be my God.
Miſerable is that Devotion which troubles us in
It is well with Vows, when the Thing promiſed the Performance; nothing is more pleaſant than
makes the Promiſe good: But when feptha fays, the Acts of true Piety : Feptha might well ſee the
Whatſoever thing cometh out of the Doors of my Houſe, wrong of this Religion, in the diſtaſte of it; yet
Shall be the Lords, or I will offer it for a Burnt-Sacri- whiles himſelf had troubled his Daughter, he
fice ; his Devotion is blind, and his good Affection ſays, Alas, my Daughter, thou art of them that trou-
overruns his Judgment : for what if a Dog, or a ble me : ſhe did but her Duty ; he did what he
Swine, or an Affe had met him ? where had been ſhould not; yet he would be rid of the blame,
the Promiſe of his Conſecration?
though he cannot of the ſmart. No Man is wil-
Vows are as they are made ; like unto Scents, ling to own a Sin; the firſt Man ſhifted it from
if they be of ill compoſition, nothing offends himſelf to his Wife; this , from himſelf to his
more; if well tempered, nothing is more plea- Daughter : he was ready to accuſe another which
fant : either certainty of Evil, or uncertainty of only committed it himſelf. It were happy if we
Good, or impoſſibility of Performance, makes could be as loth to commit ſin,as to acknowledge it.
The

LIB. X.
SAMPSON conceived.
103
The Inconſideration of this Vow was very to lament that ſpiritual Preferment, which they
rough and ſetled ; I have opened my Mouth, and can-
ſhould rather have emulated.
not go back. If there were juſt cauſe to repent, it While Feptha’s Daughter was two Months in the
was the Weakneſs of his Zeal, to think that a Vow Mountains, ſhe might have had good Opportuni-
could bind him to Evil: An unlawful Vow is ill ty to eſcape her Father's Vow; but as one, whom
made, but worſe performed. It were pity this her Obedience tyed as cloſe to her Father, as his
Conftancy ſhould 'light upon any, but an holy Vow tyed him to God, ſhe returns to take up that
Object : No Loan can make a truer Debt, than our Burden, which ſhe had bewailed to fore-fee : If
Vow ; which if we pay not in our Performance, we be truly dutiful to our Father in Heaven, we
God will pay us with Judgment. We have all would not ſlip our Necks out of the Yoke, though
opened our Mouths to God in that initial and fo we might, nor flie from his Commands, though
temin Vow of Chriſtianiry: O that we could not
the door were open.
go back! So much more is our Vow obliga-
tory, by how much the Thing vowed is more
neceſſary.
Why was the Soul of eptha thus troubled, but
SAMSON conceived.
becauſe he ſaw the entail of his new Honour thus
fuddenly cut off? he ſaw the Hope of Pofterity of conception is extraordinary: God begins his
extinguiſh'd, in the Virginity of his Daughter. It
is natural to us, to affect that perpetuity in our Wonders betimes, in thoſe whom he will make
Succeſſion, which is denied us in our Perſons; Wonderſul: There was never any of thoſe which
our very Bodies would emulate the Eternity of the were miraculouſly conceived, whoſe Lives were
Soul. And if God have built any of us an Houſe not notable and fingular. The Preſages of the
on Earth, as well as prepared us an Houſe in Hea-Womb, and the Cradle, are commonly anſwered
ven, it muſt be confeffed a Favour worth our in the Life: It is not the Uſe of God to caſtaway
Thankfulneſs; but as the Perpetuity of our earthly ſtrange Beginnings. If Manoah's Wife had not
Houſes is uncertain; fo let us not reft our Hearts been Barren, the Angel had not been ſent to her :
upon that, but make ſure of the Houſe which is Aficions have this Advantage, that they occaſion
eternal in the Heavens.
God to fhew that Mercy to us, whereof the Proſ-
Doubtleſs, the Goodneſs of the Daughter ad-perous are uncapable : It would not beſeem a Mo-
ded to the Father's Sorrow: She was not more ther to be fo indulgent to a healthful Child, as to
loving, than Religious ; neither is ſhe leſs willing a ſick. It was to the Woman that the Angel ap-
to be the Lord's, than her Father's; and as pro-peared, not to the Husband; whether for that
voking her Father to that which he thought Piety, the Reproach of Barrennefs lay upon her more
though to her own Wrong, ſhe ſays, if thou haſt heavily, than on the Father, or for that the Birth
opened thy Mouth unto the Lord, do with me as thou haft of the Child ſhould coſt her more dear than her
promiſed. Many a Daughter would have diffwaded Husband; or laſtly, for that the Difficulty of this
her Father with Tears, and have wiſht rather her News was more in her Conception, than in his
Father's Impiety, than her own Prejudice ; fhe Generation : As Satan lays his Batteries ever to
ſues for the Smart of her Father's Vow. How ob- the weakeſt; fo contrarily, God addreſſeth his
ſequious ſhould Children be to the Will of their Comforts to thoſe Hearts that have moſt need :
careful Parents, even in their final Diſpoſition in | As at the firſt, becauſe Eve had moft reaſon to be
the World, when they ſee this holy Maid willing dejected, for that her Sin had drawn Man into the
to abandon the World upon the raih Vow of a Fa- Tranſgreſſion, therefore the Cordial of God moſt
ther? They are the living Goods of their Parents, reſpecteth her ; The Seed of the Woman ſhall break the
and muſt therefore wait upon the beſtowing of Serpent's Head.
their Owners : They miſtake themſelves, which As a Phyſician firſt tells the State of the Diſeaſe
think they are their own : If this Maid had vowed with his Symptoms, and then preſcribes ; ſo doth
her ſelf to God without her Father, it had been in the Angel of God, firſt tell the Wife of Manoah her
his Power to abrogate it; but now that he vowed Complaint, then her Remedy; Thou art Barren :
her to God without her ſelf
, it ſtands in force. But all our Afli&ions are more noted of that God
what ſhall we ſay to thoſe Children, whom their which fends them, than of the Patient that ſuffers
Parents Vow and Care cannot make ſo much as them: How can it be but leſs poſſible to indure
honeſt; that will be no other than Godleſs, in any Thing that he knows not, than that he in-
ſpight of their Baptiſm and Education ? What, but flicteth it not? He ſaith to one, Thou art Sick;
that they are given their parents for a Curſe, and to another, thou art Poor ; to a third, thou art
fall one Day find what it is to be rebellious. Defamed ; thou art Oppreſſed, to another: That
All her deſire is, that ſhe may have leave to be- All-ſeeing Eye takes Notice from Heaven of every
wail that which ſhe muſt be forced to keep, her Man's Condition, no leſs than if he ſhould ſend.
Virginity: If ſhe had not held it an Afiction, an Angel to tell us he knew it: His Knowledge
there had been no cauſe to bewail it ; it had been compared with his Mercy, is the juſt Comfort of all
no thank to undergo it, if ſhe had not known it our Sufferings. O God, we are many times mi-
to be a Croſs. Tears are no Argument of Impa- ferable, and feel it not ; thou knoweft even thoſe
tience; we may mourn for that we repine not to Sorrows which we might have; thou knoweſt
bear. How comes that to be a meritorious Vertue what thou haft done ; do what thou wilt.
under the Goſpel, which was but a Puniſhment Thou art Barren : Not that the Angel would up-
Under the Law? The Daughters of Iſrael
had been braid the poor Woman with her Affidion ; but
too laviſh of their Tears, if Virginity had been therefore he names her Pain, that the mention of
abſolutely good: What Injury ſhould it have been her Cure might be ſo much more welcome : Com-
fort
زر
104
HA
Contemplations.
LIB. X.

ment.
fort ſhall come unſeaſonably to thar Heart, which made ſo ſtrong a Champion as Water did here.
is not apprehenſive of his own Sorrow: We muſt The Power of Nouriſhment is not in the Crea.
firſt know our Evils, e'er we can quit them. It is tures, but in their Maker. Daniel and his three
the juſt Method of every true Angel of God, firſt Companions kept their Complexion, with the ſame
to let us ſee that whereof either we do, or ſhould Diet wherewith Samſon got his Strength; he that
complain, and then to apply Comforts : Like as a gave that Power to the Grape, can give it to the
good Phyſician firſt pulls down the Body, and then Stream. O God, how juſtly do we raiſe our Eyes
raiſes it wich Cordials. If we cannot abide to from our Tables unto thee, which canſt make
hear of our Faults, we are not capable of Amend- Water nouriſh, and Wine enfeeble us!
Samſon nad not a better Mother, than Manoab
If the Angel had firſt ſaid, Thou ſhalt conceive, and had a Wife ; ſhe hides not the good News in her
not premiſed, Thou art barren ; I doubt whether own Boſom, but imparts it to her Husband: That
ſhe had conceived Faith in her Soul, of that In- Wife hath learned to make a true Uſe of her Head,
fant which her Body ſhould conceive ; now, his which is ever ready to conſult with him about the
Knowledge of her preſent Eſtate, makes way for Meſſages of God. If ſhe were made for his Hel-
the Aſſurance of the future. Thus ever it pleaſes per he is much more hers. Thus ſhould good Wo-
our good God, to leave a Pawn of his Fidelity men make amends for their firſt Offence ; that as
with us, that we ſhould not diſtruſt him in what Eve no ſooner had received an ill Motion, but ſhe
he will do, when we find him faithful in that delivered it to her Husband ; ſo they ſhould no
which we ſee done.
ſooner receive good, than they ſhould impart it.
It is good Reaſon, that he which gives the Manoah (like one which in thoſe lewd Times had
Son to the Barren Mother, ſhould diſpoſe of him, not loſt his Acquaintance with God ) ſo ſoon as he
and diet him both in the Womb firſt, and after in hears the News, falls down upon his Knees. I do
the World. The Mother muſt firſt be a Nazarite, not hear him call forth and addreſs his Servants to
that her Son may be ſo. Whiles ſhe was Barren, all the Coaſts of Heaven ( as the Children of the
fhe might drink what ſhe would; but now, that Prophets did in the ſearch of Elias) to find out the
fhe ſhall conceive a Samſon, her Choice muſt be Meſſenger; but I ſee him rather look ſtrait up, to
limited : There is an holy Auſterity that ever fol- that God which ſent him ; My Lord, I pray thee let
lows the ſpecial Calling of God: The Worldling that Man of God come again. As a ſtrait Line is the
may take his full ſcope, and deny his Eack and ſhorteſt, the neareſt cut to any Bleſſing is to go by
Belly nothing ; but he that hath once conceived Heaven; As we may not
fue to God, and negleč
that bleſſed Burthen, whereof Samſon was a Type, Means, ſo we muſt ſue to God, for thoſe
muſt be ſtrict and ſevere to himſelf; neither his Means which we ſhall uſe.
Tongue, nor his Pallate, nor his Hand, may run When I ſee the Strength of Manoah's Faith, I
ryot : Thoſe Pleaſures which ſeemed not un marvel not that he had a Samſon to his Son; he ſaw
ſeemly for the Multitude, are now debarred him. not the Meſſenger, he heard not the Errand, he
We borrow more Names of our Saviour than one; examined not the Circumſtances; yet now he
as we are Chriſtians, ſo we are Nazarites; the takes thought, rot whether he ſhall have a Son,
Confecration of our God is upon our Heads, and but how he ſhallorder the Son which he muſt have;
therefore our very Hair ſhould be holy. Our Ap-and fues to God, not for the Son which as yet he
petite muſt be curbed, our Paffions moderated, had not, but for the Direction of governing him,
and fo eſtranged from the World, that in the Loſs when he ſhould be. Zachariah had the fame Mef-
of Parents, or Children, Nature may not make fage, and craving a Sign, loſt that Voice where-
us forget Grace. What doth the Looſeneſs of vain with he craved it : Manoah ſeeks no Sign for the
Men perſwade them that God is not curious, Promiſe, but Counſel for himſelf; and yet, that
when they ſee him thus preciſely ordering the ve- Angel ſpake to Zachary himſelf, this only to the
ry Diet of his Nazarites ? Nature pleads for Liber-Wife of Manoah; that in the Temple, like a glori-
ty; Religion for Reſtraint: Not that there is ous Spirit ; this, in the Houſe, or Field, like ſome
more Uncleanneſs in the Grape, than in the Foun- Prophet, or Traveller; that to a Prieſt, this to a
tain; but that Wine finds more Uncleanneſs in us, Woman. All good Men have not equal Meaſures
than Water; and that the high Feed is not ſo fit of Faith: The Bodies of Men have not more Dif-
for Devotion, as Abſtinence. Who ſees not a Ce- ferences of Stature, than their Graces : Credulity
remony in this Command ? which yet carries with to Men is faulty and dangerous; but in the Mat-
it this Subſtance of everlaſting Uſe, that God and ters of God, is the greateſt Vertue of a Chriſtian:
the Belly will not admit of one Servant ; that Happy are they that have not ſeen, yet believed:
Quafing and Cramming is not the Way to Hea- True Faith takes all for granted, yea for perform-
ven: A drunken Nazarite is a Monſter among Men. ed, which is once promiſed.
We have now more Scope than the Ancient; not He that before ſent his Angel unasked, will
drinking of Wine, but Drunkenneſs with Wine is much more ſend him again, upon intreaty · thoſe
forbidden to the Evangelical Nazarite; Wine, heavenly Meſſengers are ready both to obey their
wherein is Exceſs. Oh that ever Chriſtians ſhould Maker, and to relieve his Children. Never any
quench the Spirit of God, with a liquor of God's Man prayed for Direction in his Duties to God,
own making! That they ſhould ſuffer their Hearts and was repulſed : Rather will God fend an Angel
to be drowned with Wine, and ſhould fo live, as from Heaven to inſtruct us, than our good Deſires
if the Practice of the Goſpel were quite contrary ſhall be fruſtrate.
to the Rule of the Law.
Manoah prayed, the Angel appeared again; not
The Mother muſt conceive the only Giant of to him but to his Wife. It had been the ſhorter
Iſrael, and yet muft drink but Water; neither way to have come firſt to the Man, whoſe Prayers
muſt the Child touch any other Cup. Never Wine procured his Preſence : But as Manoah went di-
rectly,

Lib. X.
105
SAMSON conceived.
mance.
rectly, and immediately to God, ſo God comes fome Caſes, the Angel of God tells his Name un-
mediately and about to him; and will make her asked, as Gabriel to the Virgin ; here, not by in-
the Means to bear the Meſſage to her Husband, treaty: If it were the Angel of the Covenant, he
who muſt bear him the Son: Both the Bleſſing had as yet no Name but Fehovah : If a created An-
and the Charge are chiefiy meant to her. It was a gel, he had no Commiſſion to tell his Name; and
good care of Manoah, when the Angel had given a faithful Meſſenger hath not a Word beyond his
Order to his wife alone for the governing of the Charge : Beſides that, he ſaw it would be of more
Child's Diet, to profer himſelf to his Charge; uſe for Manoab, to know him really, than by
How ſhall we order the Child? As both the Parents Words. O the bold Preſumption of thoſe Men,
have their Part in the Being of their Children, fo which ( as if they had long ſojourned in Heaven,
ihould they have in their Education; it is both and been acquainted with all the holy Legions of
unreaſonable and unnatural in Husbands to caſt Spirits) diſcourſe of their Orders, of their Titles,
this Burden upon the weaker Veſſel alone: It is when this one Angel ſtops the Mouth of a better
no Reaſon that ſhe which alone hath had the Pain Man than they, Why doft thou ask after my Name,
of their Birth, ſhould have the Pain of their Breed- which is ſecret? Secret Things to God; revealed
ing. Though the Charge be renewed to the to us and our Children. No Word can be ſo fig-
Wife, yet the Speech is directed to the Husband ; nificant as A&tions; the Act of the Angel tells beſt
the Ad muſt be hers, his muſt be the Over-light: who he was; he did wonderfully; Wonderful
Let her obſerve all I commanded her. The Head muſt therefore was his Name. So ſoon as ever the Flame
over-look the Body; It is the Duty of the Hus- of the Sacrifice aſcended, he mounted up in the
band, to be careful that the Wife do her Duty to Smoke of it; that Manoah might ſee the Sacrifice,
God.
and the Meſſenger belonged both to one God;
"As yet, Manoah ſaw nothing but the Out-ſide of and might know, both whence to acknowledge
a Man, and therefore offers the Angel an anſwe- the Meffage, and whence to expect the Perfor-
rable Entertainment, wherein there is at once
Hoſpitality and Thankfulneſs. No Man ſhall bring Gideon's Angel vaniſhed at his Sacrifice, but this
him good News from God, and go away unre in the Sacrifice ; that Manoah might at once fee
compenced: How forward he is to feaſt him, both the Confirmation of his Promiſe, and the
whom he took for a Propher ! Their Feet ſhould Acceptation of his Obedience, whiles the Angel
be ſo much more Beautiful, that bring us News of of God vouchſafed to perfume himſelf with that
Salvation, by how much their Errand is better. holy Smoke, and carry the Scent of it up into
That Manoah might learn to acknowledge God Heaven. Manoch believed before, and craved no
in this Man, he fets off the Proffer of his Thank- Sign to aſſure him ; God voluntarily confirms it
fulneſs from himſelf to God; and ( as the ſame to him above his Deſire: To him that hath ſhall be
Angel which appeared to Gideon ) turns his Feaſt given: Where there are beginnings of Faith, the
into a Sacrifice: And now he is Manoah's Solicitor Mercy of God will add Perfection. 25
to better Thanks than he offered. How forward How do we think Manoah and his Wife looked
the good Angels are to incite us unto Piety! to ſee this Spectacle? They had not Spirit enough
Either this was the Son himſelf, which faid it was left to look one upon another ; but inſtead of
his Meat and Drink to do his Father's Will, or elſe looking up chearfully to Heaven, they fall down
one of his ſpiritual Attendance of the fame Diet. to the Earth upon their Faces; as weak Eyes are
We can never feaſt the Angels better, than with dazled with that which ſhould comfort them. This
our hearty Sacrifices to God; Why do not we is the Infirmity of our Nature, to be afflicted with
learn this Leifon of them, whom we propound to the Cauſes of our Joy ; to be aſtoniſhed with our
our felves as Patterns of our Obedience ? 'We ſhall Confirmations ; to conceive Death in that Viſion
be once like the Angels in Condition: Why are of God, wherein our Life and Happineſs conſiſts.
we not in the mean time in our Diſpoſitions ? If If this homely Sight of the Angel did fo confound
we do not provoke, and exhort one another to good Manoab, what ſhall become of the Enemies
Godlineſs, and do care more for a Feaſt than a of God, when they shall be brought before the
Sacrifice, our Appecite is not Angelical, but glorious Tribunal of the God of Angels ?
Brutiſh.
I marvel not now, that the Angel appeared
It was an honeſt Mind in Manoah, while he was both times rather to the Wife of Manoah; her Faith
addreſling a Sacrifice to God, yet not to neglect was the ſtronger of the two. It falls out ſome-
his Meſſenger ; fain would he know whom to times, that the weaker Veſſel is fuller ; and that of
honour: True Piety is not uncivil
, but whiles it more precious Liquor: That Wife is no Helper,
magnifies the Author of all Bleflings, is thankful which is not ready to give ſpiritual Comfort to
to the Means. Secondary Cauſes are worthy of her Husband. The Reaſon was good, and irre-
Regard : Neither need it detract any Thing from fragable, If the Lord were pleaſed to kill us, he would
the Praiſe of the Agent, to honour the Inſtrument. not have received a Burnt-offering from us. God will
It is not only Rudeneſs, but Injuſtice in thoſe, not accept Gifts, where he intends Puniſhment,
which can be content to hear good News from and profeffes Hatred. The Sacrifice of the Wick-
God, with Contempt of the Bearers.
ed, is an Abomination to the Lord. If we can
The Angel will neither take nor give, but con- find Affurance of God's Acceptation of our Sa-
ceals his very Name from Manoah: Åll honeft Mo-crifices, we may be ſure he loves our Perſons.
tions are not fit to be yielded to: Good Intenti- If I incline to Wickedneſs in my Heart, the
ons are not always ſufficient Grounds of condif- Lord will not hear me ; but the Lord hath heard
cent. If we do fometimes ask what we know not, me.
it is no marvel if we receive not what we ask. In 1995
SAM-
Р Т А

106
Contemplations.
LIB. X.
when we ſee a Philiſtine under it, is ſenſual and
bruitiſh.
SAMSO N's Marriage.
Affection is not more blind, than deaf. In vain
do the Parents ſeek to alter a young Man, not
Bar
more ſtrong in Body, than in Will: Though he
Pihtothe Deliverers of Iſrael, there is none of
F all the Deliverers of Iſrael, there is none of cannot defend his Deſires, yet he purſues them
Get her, for she pleaſes me. And although it muſt
ſo many Miracles, as of Samſon. The News which needs be a weak Motion that can plead no Reaſon,
the Angel told of his Conception and Education, but Appetite ; yet the good Parents, ſince they
was not more ſtrange, than the News of his own cannot bow the Affection of their Son with Per
Choice; he but fees a Daughter of the Philiſtines, fwaſion, dare not break it with Violence. As it
and falls in love: All this Strength begins in Infir- becomes not Children to be forward in their
mity: One Maid of the Philiftines overcomes that Choice ; fo Parents may not be too peremptory
Champion, which was given to overcome the Phi- in their Denial : It is not ſafe for Children to over-
liſtines: Even he that was dieted with Water, run Parents in ſetling their Affections; nor for
found Heat of unfit Deſires. As his Body was Parents ( where the Impediments are not very
ſtrong, notwithſtanding that Fare, ſo were his material ) to come ſhort of their Children, when
Paffions; without the Gift of Continency, a low the Affe&tions are once ſetled : The One is Dif
Feed may impair Nature, but not Inordination. obedience ; the other may be Tyranny.
To follow nothing but the Eye in the Choice of I know not whether I may excuſe either Samfors
his Wife, was a Luft unworthy of a Nazarite : in making this Sute, or his Parents in yielding to
This is to make the Senſe not a Counſellor, but ait, by a divine Diſpenſation in both: For on the
Tyrant.
one ſide, whiles the Spirit of God notes, that as yet
Yet was Samſon in this very Impotency, dutiful; his Parents knew not this was of the Lord, it may
he did not in the Preſumption of his Strength, ra ſeem that he knew it ; and is it likely he would
viſh her forcibly; he did not make up a clandeſtine know and not impart it? This alone was enough
Match without conſulting with his Parents, but he to win, yea to command his parents ; It is not
makes fute to them for Conſent ; Give me her to mine Eye only, but the Counſel of God that
Wife: As one that could be Maſter of his own Ac, leads me to this Choice : The Way to quarrel with
though not of his Paſſion, and as one that had the Philiſtines, is to match with them: If I follow
learned ſo to be a Sutor, as not to forget himſelf mine Affection, mine Affection follows God, in
to be a Son. Even in this deplored State of Iſrael, this Project. Surely, he that commanded his Pro-
Children durft not prefume to be their own Car- phet afterwards to marry a Harlot, may have ap-
vers; how much leſs is this tolerable in a well-pointed his Nazarite to marry with a Philiſtine :
guided and Chriſtian Common-wealth? Whoſo-On the other ſide, whether it were of God's per-
ever now diſpoſe of themſelves without their Pa- mitting, or allowing, I find not: It might ſo be
rents, they do wilfully unchild themſelves, and of God, as all the Evil in the City; and then the
change natural Affection for violent.
Interpoſition of God's decree, ſhall be no excuſe
It is no marvel if Manoah and his Wife were of Samſon's Infirmity. I would rather think, that
aſtoniſhed at this unequal Motion of their son: God meant only to make a Treacle of a Viper ;
Did not the Angel (thought they ) tell us that and rather appointed to fetch good out of Samſon's
this Child ſhould be conſecrated to God ; and muſt Evil, than to approve that for good in Samſon,
he begin his Youth in unholy Wedlock? Did not which in it ſelf was Evil.
the Angel ſay, that our Son ſhould begin to ſave When Samſon went on Wooing, he might have
Iſrael from the Philiſtines; and is he now captived made the Sluggards Excufe, There is a Lion in the
in his Affections by a Daughter of the Phili-Way: But he that could not be ſtaid by Perſwaſion,
ſtines ? Shall our Deliverance from the Philiſtines will not by fear. A Lion, young, wild, fierce,
begin in an Alliance ? Have we been ſo fcrupu-hungry, comes roaring upon him, when he had
louſly careful, that he ſhould eat no unclean no Weapon but his Hand, no Fence but his
Thing, and ſhall we now confent to an Hea- Strength: The fame Providence that carried him
thenith Match ? Now therefore, they gravely in- to Timnab, brought the Lion to him. It hath
deavour to cool this intemperate Heat of his Pafli- been ever the Faſhion of God, to exerciſe his
on, with good Counſel; as thoſe which well knew Champions with ſome Initiatory Incounters : Both
the Inconveniences of an unequal Yoke; Cor- Samſon and David muſt firſt fight with Lions, then
ruption in Religion, alienation of Affections, di- with Philiſtines ; and he whoſe Type they bore,
ftraction of Thoughts, connivence at Idolatry, meets with that roaring Lion of the Wilderneſs,
death of Zeal, dangerous Underminings; and in the very Threſhold of his publick Charge. The
laſtly, an unholy Seed: Who can blame them, if fame Hand that prepared a Lion for Samſon, hath
they were unwilling to call a Philiſtine Daughter ? proportionable Matches for every Chriſtian; God
I wiſh Manoah could ſpeak ſo loud, that all our never gives Strength, but he imploys it : Poverty
Ifraelites might hear him; Is there never a Woman meets one like an armed Man; Infamy,like ſome fu-
among the Daughters of thy Brethren, or among all God's rious Maſtiff, comes flying in the Face of another;
People, that thou goeft to take a Wife of the uncircum- the wild Bore out of the Foreſt, or the bloody Tiger
ciſed Philiſtines? If Religion be any other than a of Perſecution ſets upon one; the brawling Curs
Cypher, how dare we not regard it in our moſt of heretical Pravity, or contentious Neighbour-
important Choice? Is ſhe a fair Philiſtine? Why hood, are ready to bait another; and by all theſe
is not this Deformity of the Soul more powerful to meaner and bruitiſh Adverſaries, will God fit us for
diſſwade us, than the Beauty of the Face, or of greater Conflicts: It is a Pledge of our future
Metal to allure us? To dote upon a fare Skin, Victory over the ſpiritual Philiſtines, if we can ſay,
My

L I B. X.
Samson's Marriage.
107
My Soul hath been among Lions. Come forth nice and dainty Creature, builds her Cells in an
now, thou weak Chriſtian, and behold this pre- unſavory Carcaſs; the Carcaſs that promiſed no-
paritory Battel of Samſon ; doft thou think God thing but Strength, and Annoyance, now offers
deals hardly with thee in matching thee fo hard, Comfort and Refreſhing; and in a fort, pays Sam-
and calling thee forth to ſo many Frays? What Son for the Wrong offered. O the wonderful Good-
doeſt thou but repine at thire own Glory? How neſs of our God, that can change our Terrors
ſhouldſt thou be Victorious without Reſiſtance? into Pleaſure, and can make the greateſt Evils be-
If the Parents of Samſon had now ſtood behind neficial? Is any Man by his Humiliation under
the Hedge, and ſeen this Incounter, they would the Hand of God, grown more faithful and con-
have taken no further care of matching their Son ſcionable? There is Honey out of the Lyon. Is
with a Philiſtine ; for who that ſhould ſee a ſtrong any Man by his Temptation or Fall, become
Lion ramping upon an unarmed Man, would hope more circumſpect? There is alſo Honey out of
for his Life and Victory? The Beaſt came briſt- the Lyon : There is no Samſon, to whom every
ling up his fearful Mane, wafting his railed Stern; Lyon doth not yield Honey: Every Chriſtian is
his Eyes ſparkling with Fury, his Mouth roaring the better for his Evils.; yea; Satan himſelf, in his
out knells of his laſt Paffage, and breathing Death Exerciſe of God's Children, advantageth them.
from his Noſtrils, and now rejoiced at ſofair a Prey. Samſon doth not diſdain theſe Sweets, becauſe
Surely, if the Lion had had no other Adverſary he finds them uncleanly laid; his Diet was ſtrict,
than him whom he faw, he had not loft his Hope ; and forbad him any Thing that ſavoured of legal
but now he could not ſee that his Maker was his Impurity ; yet he eats the Honey-comb out of
Enemy; The Spirit of the Lord came upon Samſon : the Belly of a dead Beaſt: Good may not be re-
What is a Beaſt in the Hand of the Creator? He fuſed, becauſe the Means are accidentally Evil:
that ſtroke the Lions with the Awe of Adam, Noah, Honey is Honey fill, though in a dead Lyon.
and Daniel
, ſubdued this rebellious Beaſt to Sam- Thoſe are leſs wife, and more ſcrupulous than
fon: What marvel is it, if Samſon now tore him, Samſon, which abhor the Graces of God, becauſe
as if it had been a young Kid ? If his Bones had they find them in ill Veſſels: One cares not for
been Braſs, and his Skin Plates of Iron, all had the Preachers true Doctrine, becauſe his Life is
been one: The right Hand of the Lord bringeth evil: Another will not take a good Receipt from
mighty Things to paſs.
the Hand of a Phyſician, becauſe he is given to
If that roaring Lion that goes about continually unlawful Studies : A Third will not receive a de-
ſeeking whom he may devour, finds us alone a ſerved Contribution from the Hands of a Uſurer.
mong the Vineyards of the Philiſtines, where is our It is a weak neglect not to take the Honey, be-
Hope ? Not in our Heels; he is ſwifter than we : cauſe we hate the Lyon: God's Children have
Not in our Weapons ; we are naturally unarmed: right to their Father's Bleſſings whereſoever they
Not in our Hands, which are weak and languiſh find them.
ing; but in the Spirit of that God, by whom we The Match is now made; Samſon (though a
can do all things : If God fight in us, who can Nazarite ) hath both a Wedding, and a Feaft : ;
refift us ? There is a ſtronger Lion in us, than that God never miſliked moderate Solemnities in the
againſt us.
ſevereſt Life ; and yet this Bridal Feaſt was long,
Samſon was not more valiant than modeſt; he the ſpace of ſeven Days. If Samſon had matched
made no Words of this great Exploit : The great with the beſt Ifraelite, this Celebration had been
eſt Performers ever make the leaſt Noiſe : He that no greater ; neither had this, perhaps, been ſo
works Wonders alone, could ſay, See thou tell no long, if the Cuſtom of the Place had not required
Man; whereas thoſe, whoſe Hands are moſt Im-it. Now I do not hear him plead his Nazaritiſm
potent, are buſieſt of their Tongues. Great for a Colour of Singularity : It is both lawful
Talkers ſhew, that they deſire only to be thought and fit, in Things not prohibited, to conform our
Eminent, whereas the deepeſt Waters are leaſt felves to the Manners and Rites of thoſe with
heard.
whom we live.
But whiles he concealed his Event from others, That Samſon might think it an Honour to match
he pondered it in himſelf; and when he returned with the Philiſtines, he, whom before the Lyon
to Timnah, went out of the Way to ſee his dead found alone, is now accompanied with thirty
Adverfary, and could not but recal to himſelf his Attendants; they called them Companions, but
Danger, and Deliverance: Here the Beaſt met they meant them for Spies. The Courteſies of the
me, thus he fought, thus I flew him. The very World are hollow and thanklefs; neither doth it
dead Lion taught Samſon Thankfulneſs: There ever purpoſe ſo ill, as when it ſhews faireít. None
was more Honey in this Thought, than in the are ſo near to Danger, as thoſe whom it enter-
Carcaſs. The Mercies of God are ill beſtowed tains with Smiles; whiles it frowns, we know
upon us, if we cannot ſtep aſide to view the Mo- what to truſt to ; but the Favours of it are worthy
numents of his Deliverances; Dangers may be at of nothing but Fears and Suſpicion : Open Defi-
once paſt, and forgotten. As Samſon had not ance is better than falſe Love.
found his Honey-comb, if he had not turned Auſterity had not made Samfon uncivil; he
aſide to ſee his Lion; ſo we ſhall loſe the Com- knows how to entertain Philiſtines with a formal
fort of God's Benefits, if he do not renew our Pe- Familiarity : And that his Intellectual parts might
rils by Meditation.
be approved anſwerable to his Arms, he will firſt
Left any Thing ſhould befal Samſon wherein is try Maſteries of Wit, and ſet their Brains on
not ſome Wonder, his Lyon doth more amaze
work with harmleſs Thoughts: His Riddle ſhall
him dead than alive ; for loe, that Carcaſs is oppoſe them, and a deep Wager ſhall bind the so-
made an Hive; and the Bitterneſs of Death is lution : Thirty Shirts, and thirty Sutes of Ray-
turned into the Sweetneſs of Honey. The Bee, a ment; neither their Loſs, nor their Gain could be
much

P2
108
Lib. X.
Contemplations.
much beſides the Victory, being divided unto expoſtulated why this Man is ſtricken rather than
thirty Partners: but Samſon's muſt needs be both another, when both are Philiſtines.
ways very large, who muſt give or receive thirty
alone. The ſeven Days of the Feaſt are expiring,
and yet they which had been all this while devou SAMSON'S Victory.
ring of Samſon's Meat, cannot tell who that Eater
ſhould be from whence Meat ſhould come. In
courſe of Nature, the ſtrong Feeder takes in I
Can no more juſtifie Samſon in the leaving of
Meat, and fends out Filthineſs; but, that Meat his Wife, than in the chooſing her: He choſe
and Sweetneſs ſhould come from a devouring Sto-her, becauſe ſhe pleaſed him ; and becauſe the
mach, was beyond their Apprehenſion.
deſpiſed him, he left her. Though her fear made
And as Fools and Dogs uſe to begin in Jeſt, and her falſe to him in his Riddle, yet she was true to
end in Earneſt, ſo did theſe Philiftines; and there his Bed : That weak Treachery was worthy of a
fore they force the Bride to intice her Husband to Check, not a Deſertion. All the Paffions of Sam-
betray himſelf. Covetouſneſs and Pride, have ſon were ſtrong, like himſelf: Buc ( as vehement
made them impatient of Loſs: And now they Motions are not laſting ) this vehement Wind is
threat to fire her, and her father's Houſe, for re- foon allaid ; and he is now returning with a Kid,
compence of their Entertainment, rather than to win her that had offended him, and to renew
they will loſe a ſmall Wager to an Iſraelite. Some that Feaſt which ended in her Unkindneſs. Slight
what of Kin to theſe ſavage Philiſtines, are thoſe Occaſions may not break the Knot of Matrimoni-
cholerick Gameſters, which, if the Dice be not al Love; and if any juſt Offence have ſlackened
their Friend, fall out with God, curſe (that it on either Part, it muſt be faftned again by
which is not ) Fortune; ſtrike their Fellows, and ſpeedy Reconciliation.
are ready to take Vengeance upon themſelves : Now Samſon's Father-in-law ſhews himſelf a
Thoſe Men are unfit for Sport, that loſe their Pa. Philiſtine, the true Parent of her that betrayed her
tience together with their Wager.
Husband; for no ſooner is the Bridegroom de-
I do not wonder, that a Philiſtine Woman loved parted, than he changes his Son. What Pretence
her ſelf and her father's Family, more than an if- of Friendſhip foever he made, a true Philiſtine will
raelitiſh Bridegroom; and if the beſtowed Tears ſoon be weary of an Iſraelite. Samſon hath not ſo
upon her Husband, for the Ranſom of them. Sam- many Days Liberty to enjoy his Wedding, as he
Son himſelf taught her this Difference, I have not ſpent in celebrating it: Marriage hath been ever à
told it my Father or my Mother, and ſhould I tell it thee? ſacred Inſtitution, and who but a Philiſtine would
If he had not been as fe was, ſhe had neither ſo eaſily violate it? One of his thirty Compani-
done this to Samſon, nor heard this from him: Ma- ons enjoys his Wife, together with his Sute; and
trimonial Reſpects are dearer than Natural: It was now laughs to be a Partner of that Bed, whereon
the Law of him that ordained Marriage (before he was an Attendant. The good Nature of Sam-
ever Parents were ) that Parents ſhould be forſaken son, having forgotten the firſt Wrong, carried him
for the Husband or Wife : But now Ifraelitiſh Pa- to a Proffer of Familiarity, and is repulſed ; but
rents are worthy of more Entireneſs; than a Wife with a gentle Violence, I had thought thou hadſt
of the Philiſtines: And yet whom the Lyon could hated her. Lawful Wedlock may not be diſſolved
pot conquer, the Tears of a Woman have con- by Imaginations, but by Proofs.
quered. Samſon never bewrayed Infirmity but in Who ſhall ſtay Samſon from his own Wife? He
Úxoriouſneſs : What Aſſurance can there be of that flew the Lyon in the way of his Wooing, and
him that hath a Philiſtine in his Boſom? Adam, the before whom Thouſands of the Philiſtines could
Perfecteft Man, Samſon, the Strongeſt Man, So not ſtand, yet ſuffers himſelf to be reſiſted by him
lomon, the Wiſeft Man, were betrayed with the that was once his Father-in-law, without any re-
Flattery of their Helpers. As there is no Comfort turn of private Violence.
comparable to a Faithful Yoke-fellow: So woe be Great is the Force of Duty once conceived,
to him that is matched with a Philiſtine.
even to the moſt Unworthy : This Thought, I
It could not but much diſcontent" Samſon, to ſee was his Son, binds the Hands of Samſon ; elſe
that his Adverſaries had plowed with his Heifer, how eaſily might he, that flew thoſe thirty Phi-
and that upon his own Back; now therefore he liſtines for their Sutes, have deſtroyed this Family
pays his Wager to their coft
. Aſcalon, the City for his Wife? How unnatural are thoſe Mouths,
of the Philiſtines, is his Wardrobe, he fetches that can curſe the Loins from which they are
thence thirty Sutes, lined with the Lives of the proceeded; and thoſe Hands, that dare lift up
Owners : He might with as much eaſe have ſlain themſelves againſt the Means of their Life and
theſe thirty Companions, which were the Au- Being ?
thors of this Evil ; but his Promiſe forbade him, I never read that Samſon flew any but by the
whiles he was to clothe their Bodies, to unclothe Motion and Afliſtance of the Spirit of God; and
their Souls; and that Spirit of God, which ſtirr'd the divine Wiſdom hath reſerved theſe Offenders
him up to Revenge, directed him in the Choice to another Revenge. Judgment muſt deſcend from
of the Subjects. If we wonder to ſee thirty others to them, ſince the Wrong proceeded from
Throats cut for their Sutes, we may eaſily know, others, by them. In the very Marriage, God
that this was but the Occaſion of that Slaughter, fore-law and intended this Parting, and in the
whereof the Cauſe was their Oppreffion and Ty- Parting this Puniſhment upon the Philiſtines. If
ranny. David flew two hundred Philiſtines for the Philiſtines had not been as much Enemies to
their Fore-skins; but the ground of this Act was God as to Samſon ; Enemies to Iſrael in their Op-
their Hoftility. It is juſt with God to deſtine what preſſion, no leſs than to Samſon in this particular
Enemies he pleaſes, to Execution: It is not to be Injury, that Purpofe and Execution of Revenge
had
Lib. X.
SAMPSON's Victory.
109
had been no better than wicked: Now he to whom Deſire to eſchew the Shame of Men, have fald
Vengeance belongs, fets him on work, and makes into the Confuſion of God ? Both Good and Evil
the Act Juſtice ; when he commands, even very are ſure Paymaſters at the laſt.
Cruelty is Obedience.
He that was ſo ſoon pacified towards his Wife,
It was a buſie and troubleſome Project of Samſon, could not but have thought this Revenge more than
to uſe the Foxes for his Revenge ; for not without enough, if he had not rather weilded God's Quar-
great Labour and many Hands could ſo many wild rel than his own : He knew that God had raiſed
Creatures be got together, neither could the Wit him up on purpoſe, to be a Scourge to the Phili-
of Samſon want other Devices of Hoſtility : But ſtines, whom as yet he had angred more than pu-
he meant to find out ſuch a Puniſhment, as might niſhed : Asif theſe therefore had been but flouriſh-
in ſome fort anſwer the Offence, and might im es before the Fray, he ſtirs up his Courage, and
ply as much Contempt as Treſspaſs
. By Wiles, ſtrikes them both Hip and Thigh, with a mighty
ſeconded with Violence, had they wronged Samſin, Plague. That God which can do nothing im-
in extorting his Secret, and taking away his Wife; perfectly, where he begins either Mercy or Judg-
and what other Emblem could theſe Foxes tyed ment, will not leave till he have happily finiſhed:
together preſent unto them, than wilinefs com As it is in his Favours, ſo in his Puniſhments;
bined by Force to work Miſchief?
one Stroke draws on another.
Theſe Foxes deſtroy their Corn, before he The Iſraelites were but Slaves, and the Philiſtines
which ſent them, deſtroy the Perſons. Thoſe were their Maſters; ſo much more there-
Judgments which begin in outward Things, end fore muſt they needs take it, to be thus af-
in the Owners. A Stranger that had been of fronted by one of their own Vaſſals ; yet ſhall we
neither Side, would have ſaid, What Pity is it, to commend the Moderation of theſe Pagans. Sam-
fee good Corn thus ſpoiled ? If the Creature be son, being not mortally wronged by one Philiſtine,
conſidered apart from the Owners, it is good; falls foul upon the whole Nation; the Philiſtines
and therefore if it be mif-ſpent, the Abuſe reflects heinouſly offended by Samſon, do not fall upon
upon the Maker of it ; but if it be looked upon the whole Tribe of Judah, but being muſtered
with Reſpect to an ill Maſter, the beſt Uſe of it, together, call to them for Satisfaction from the
is to perilh. He therefore that ſlew the Egyptian Perſon offending: The fame Hand of God which
Cattel with Murrain, and ſmote their Fruit with wrought Samſon to revenge, reſtrained them from
Hail-ſtones; he that conſumed the Vines of Iſrael | it: It is no thank to themſelves, that ſometimes
with the Palmer-worm, and Caterpiller, and wicked Men cannot be cruel.
Canker-worm, ſent alſo Foxes by the Hand of The Men of Judah, are by their Fear made
Samſon, into the Fields of the Philiſtines
. Their Friends to their Tyrants
, and Traytors to their
Corn was too good for them to enjoy, not too Friend : It was in their Cauſe that Samſon had ſhed
good for the Foxes to burn up: God had rather Blood, and yet they conſpire with the Philiſtines
his Creatures ſhould periſh any Way, than ſerve to deſtroy their own Fleſh and Blood. So ſhall the
for the Luft of the Wicked.
Philiſtines be quit with Iſrael, that as Samſon by Phi-
There could not be ſuch Secrecy in the liſtines revenged himſelf of Philiſtines; ſo they of
catching of three hundred Foxes, but it might an Iſraelite, by the Hand of Iſraelites. That which
well be known who had procured them: Ru open Enemies dare not attempt, they work by
mour will ſwiftly flie of Things not done: But falſe Brethren; and theſe are ſo much more peril-
of a Thing ſo notorioully executed, it is no lous, as they are more entire.
marvel if Fame be a blab. The mention of the It had been no leſs eaſie for Samſon to have ſlain
Offence draws in the Provocation; and now thoſe Thouſands of Judah that came to bind him,
the Wrong to Samſon is ſcanned and reveng- than thoſe other of the Philiſtines that meant to kill
ed; becauſe the Fields of the Philiſtines are burned him bound: And what if he had ſaid; Are ye
for the Wrong done to Samſon by the Timnite in his turned Traytors to your Deliverer? Your Blood
Daughter, therefore the Philiflines burn the Timnite be upon your own Heads: But the Spirit of God
and his Daughter. The tying of the Fire-brand (without whom he could not kill either Beaſt or
between two Foxes, was not ſo witty a Policy, as Man) would never ftir him up to kill his Bre-
the ſetting of a Fire of Diffention betwixt the Phi-thren, though degenerated into Philiſtines ; they
liſtines. What need Samſon be his own Executi- have more Power to bind him, than he to kill
oner, when his Enemies will undertake that them: Ifraelitiſh Blood was precious to him, that
Charge ? There can be no more pleaſing Proſpect made no more ſcruple of killing a Philiſtine, than
to an Iſraelite, than to ſee the Philiſtines together a Lyon. That Bondage and Uſury that was al-
by the Ears.
lowed to a Jew from a Pagan, might not be ex-
If the
Wife of Samſon had not feared the Fire acted from a Jew.
for her ſelf, and her Father's Houſe, ſhe had not The Philiſtines that had before plowed with Sam-
betrayed her Husband, her Husband had not thus fin's Heifer, in the Caſe of the Riddle, are now
plagued the Philiſtines, the Philiſtines had not con- plowing a worſe Furrow with an Heifer more his
ſumed her and her father with Fire ; now ſhe own. I am aſhamed to hear theſe cowardly Jews
leaps into that Flame which ſhe meant to avoid. fay, Knowelt thou not that the Philiſtines are Lords
That Evil which the Wicked feared, meets them over us? Why haſt thou done thus unto us? We are
in their flight : How many in a fear of Poverty, therefore come to bind thee
. Whereas they ſhould
feek to gain unconſcionably, and die beggers? have ſaid ; We find
theſe tyrannical Philiftines to
How many to fhun Pain and Danger, have yield- uſurp Dominion over us; thou haſt happily be-
ed to Evil, and in the long run, have been met gun to ſhake off their Yoke, and now we are
in the Teeth with that Miſchief which they had come to ſecond thee with our Service; the Va-
hoped to have left behind them? How many in a lour of ſuch a Captain Shall eaſily lead us forth


to
IIO
LIB. X.
Contemplations.
to Liberty ; we åre ready either to dye with thee, ſee the Face of the one, we may be ſure the other
or be freed by thee: A fearful Man can never be is at his Back. Thus didſt thou, O bleſſed Savie
a true Friend ; rather than incur any Danger, he our; when thou wert faſtened to the Croſs, when
will be falſe to his own Soul. O cruel Mercy of thou layeft bound in the Grave with the Cords
theſe Men of Judab! We will not kill thee, but we of Death; thus didſt thou miraculouſly raiſe up
will bind thee, and deliver thee into the Hands of the thy Self, vanquiſh thine Enemies, and lead Capti-
Philiſtines, that they may kill thee. As if it had tivity Captive: Thus do all thy holy Ones, when
not been much worſe to die an ignominious and they ſeem moft forſaken, and laid open to the
tormenting Death, by the Hands of the Philiſtines, Inſultation of the World, find thy Spirit mighty
than to be at once diſpatch'd by them, which to their Deliverance, and the Diſcomfiture of
wiſhed either his Life ſafe, or his Death eaſie. their malicious Adverfaries.
When Saul was purſued by the Philiſtines, upon Thoſe three thouſand Iſraelites were not ſo ill
the Mountains of Gilboa, he could ſay to his Ar-adviſed, as to come up into the Rock unweapon-
mour-bearer, Draw forth thy Sword and kill me, left ed, to apprehend Samſon ; Samſon therefore might
the uncircumciſed come and thruſt me thorow, and mock have had his Choice of Swords, or Spears, for his
me; and at laſt would rather fall upon his own Skirmiſh with the Philiſtines ; yet he leaves all the
Sword, than theirs : And yet thefe Coſins of Sam- Munition of Iſrael, and finding the new Jaw-bone
Son can fay, We will not kill
thee, but we will bird thee of an Aſs, takes that up in his Hand, and with that
and deliver thee. It was no Excuſe to theſe Iſraelites, baſe Inſtrument of Death, ſends a thouſand Pbi-
that Samſon's binding had more Hope, than his liſtines to their place. All the Swords and Shields
Death : It was more in the extraordinary Mercy of the Armed Philiſtines, cannot refiſt that con
of God, than their Will, that he was not tyed with temptible Engine, which hath now left a thouſand
his laſt Bonds : Such is the Goodneſs of the Al- Bodies as dead
as the Carkaſs of that Beaſt, whoſe
mighty, that he turns the cruel Intentions of Bone it was. This Victory was not in the Weapon,
wicked Men to an Advantage.
was not in the Arm ; it was in the Spirit of God,
Now theſe Jews that might have let themſelves which moved the Weapon in the Arm. O God,
looſe from their own Bondage, are binding their if the Means be weak, yet thou art ſtrong:
Deliverer, whom yet they knew able to have re- Through God we ſhall do great Acts : Yea, I can
fifted. In the greateſt Strength, there is uſe of do all Things through him that ſtrengtheneth me.
Patience : There was more Fortitude in this Suffe- Seeft thou a poor Chriſtian, which by weak Coun-
ring, than in his former Actions : Samſon abides ſel hath obtained to overcome a Temptation?
to be tyed by his own Countrey-men, that he There is the Philiſtine vanquiſh'd with a forry Jaw-
may have the Glory of freeing himſelf victoriouffy. bone.
Even ſo, O Saviour, our better Nazarite, thou It is no marvel if he were thus admirably ſtrong
which couldſt have called to thy Father, and have and victorious, whoſe Bodily Strength God meant
had twelve Legions of Angels for thy Reſcue, to make a Type of the ſpiritual Power of Chrift:
wouldſt be bound voluntarily, that thou mighteſt | And behold, as the three thouſands of Fudah ſtood
triumph: So the bleſſed Martyrs were racked, ſtill, gazing with their Weapons in their Hands,
and would not be looſed, becauſe they expected a whiles Samſon alone ſubdued the Philiſtines ; ſo did
better Reſurrection. If we be not as well ready Men and Angels ſtand looking upon the Glorious
to ſuffer Ill, as to do Good, we are not fit for the Atchievements of the Son of God, who might
Conſecration of God.
juſtly ſay, I have trod the Wine-preſs alone.
To ſee Samſon thus ſtrongly manicled, and ex Both the Samſons complained of Thirſt: The
poſed to their full Revenge, could not but be a fame God which gave this Champion Victory,
glad Spectacle to theſe Philiſtines; and their Joy gave him alſo Refreſhing, and by the fame Means;
was ſo full, that it could not but flie forth of their the fame Bone yields him both Conqueft, and
Mouths in Shouting and Laughter; whom they Life ; and is of a Weapon of Offence, turned into
ſaw looſe with Terror, it is Pleaſure to ſee bound. a Well of Water : He that fetch'd Water out of the
It is the Sport of the ſpiritual Philiſtines, to ſee Flint for Iſrael, fetches it out of a Bone for Samſon.
any of God's Nazarites fettered with the Cords of what is not poſſible to the Infinite Power of that
Iniquity; and their Imps are ready to ſay, A ha, Almighty Creator, that made all Things of No-
ſo would we have it. But the Event anſwers their thing? He can give Samſon Honey from the
falſe Joy, with that Clauſe of Triumph, Rejoyce not Mouth of the Lyon, and Water from the Mouth
over me, O mine Enemy : though I fall, yet I ſhall riſe of the Aſs. Who would not cheerfully depend
again. How ſoon was the Countenance of theſe upon that God, which can fetch Moiſture out of
Philiſtines changed, and their Shouts turned into Drineſs, and Life out of Death ?
Shriekings ? The Spirit of the Lord came upon Samſon;
and then, what are Cords to the Almighty ? His
new Bonds are as Flax burnt with Fire ; and he
rouzes up himſelf like that young Lyon whom he
SA MSON’s End.
firſt incountered, and flies upon thoſe cowardly
Adverſaries, who if they had not ſeen his Cords, Cannot wonder more at Samſon's Strength, than
many Devils as Men, they could not have ſtood Love upon a Wife of the Philift ines, goes on to
before the Spirit, which lifted up the Heart and mif-ſpend himſelf upon the Harlots of the Phi-
Hand of Samſon. Wicked Men never fee fairer liftines : He that did not ſo much overcome the
Proſpect, than when they are upon the very Men, as the Women overcame him. His Affecti-
Threſhold of Deſtruction: Security and Ruin are ons blinded him firſt, e'er the Philiſtines could do
ſo cloſe bordering upon each other, that where we it: Would he elle, after the Effuſion of ſo much
of


I
Lib. X.
SAMSON's End. .
III

of their Blood, have ſuffered his Luſt to carry him to betray himſelf. It is no marvel, if the that
within their Walls, as one that cared more for his would be filthy, would be alſo perfidious. How
Pleaſure, than his Life ? Oh ſtrange debauched-could Samson chooſe but think, if Luſt had not
neſs, and preſumption of a Nazarite? The Phi- bewitched him, the, whoſe Body is mercenary to
Liftines are up
in Arms to kill him ; he offers him- me, will eaſily fell me to others : She will be falſe,
félf to their City, to their Stews, and dares expoſe if ſhe will be an Harlot. A wide Conſcience will
his Life to one of their Harlots, whom he had ſwallow any Sin : Thoſe that have once thralled
llaughtered. I would have looked to have ſeen themſelves to a known Evil, can make no other
him betake himſelf to his ſtronger Rock, than that Difference of Sins, but their own Loſs, or Advan-
of Etam, and by his auſtere Devotion, to ſeek tage: A Lyer can ſteal, a Thief can kill; a cruel
Protection of him, of whom he received Strength: Man can be a Traytor ; a Drunkard can falfifle ;
But now, as if he had forgotten his Confecration, Wickedneſs once entertained, can put on any
I find him turned Philiſtine for his Bed, and of a Shape : Truſt him in nothing that makes not a
Nazarite, ſcarce a Man. In vain doth he nouriſh Conſcience of every Thing:
his Hair, whiles he Feeds thefe Paſſions. How Was there ever fuch another Motion made to a
eaſily do vigor of Body, and Infirmity of Mind reaſonable Man ? Tell me wherein thy great Strength
lodge under one Roof? On the contrary, a lyeth, and wherewith thou mayeft be bound to do thee
weakiſh Out-ſide is a ſtrong Motive to Mortifica- | burt. Who would not have ſpurned ſuch a Sutor
tion: Samſon's Victories have ſubdued him, and out of Doors? What will not Impudency ask, or
have made him firſt a Slave to lewd deſires, and Stupidity receive? He that killed the thouſand
then to the Philiſtines. I may ſafely ſay, that more Philiſtines for coming to bind him, endures this
Vefſels miſcarry with a fair Gale, than with a Harlot of the Philiſtines to confult with himſelf of
Tempeft.
binding him ; and when upon the Tryal of a falſe
Yet was not Samſon ſo blinded with Luſt, as not Anſwer, he ſaw ſo apparent Treachery, yet wil-
at all to look before him ; he fore-law, the Morn- fully betrays his Life by her, to his Enemies: All
ing would be dangerous, the Bed of his Fornica-Sins, all Paffions have Power to infatuate a Man,
tion therefore could hold him no longer than Mid-but Luft noſt of all. Never Man that had drunk
night; then he riſes, and in a Mock of thofe Am-Flagons of Wine, had lefs Reaſon than this Na-
buſhes which the Azzahites laid for him, he carries Zarite : Many a one loſes his Life; but this caſts
away the Gates wherein they thought to have it away, nor in hatred of himſelf, but in love to
encaged him. If a Temptation have drawn us a Strumpet. We wonder that a Man could poffi-
afide, to lie down to ſin, it is happy for us if we bly be fo ſottiſh, and yet we our felves by Temp-
can riſe e'er we be ſurpriſed with Judgment, Sam- tation become no leſs inſenſate ; Sinful Pleaſures,
fon had not left his Strength in the Bed of an Har- | like a common Dalilah, lodge in our Boſoms : We
lot ; neither had that God which gave it him, ſtript know they aim at nothing but the Death of our
him of it with his Clothes, when he laid him Soul, we will yield to them, and die : Every
down in Uncleanneſs: His Mercy uſes not to willing Sinner is a Samfun, let us not inveigh a-
take Vantage of our Unworthineſs, but even gainſt his Senſlefsneſs, but our own : Nothing is
when we caſt him off, holds us faft. That boun- fo groſs and unreaſonable to a well diſpoſed Mind,
tiful Hand leaves us rich of common Graces, when which Temptation will not repreſent fit and plau-
we have miſ-ſpent our better Store : Like as our fible : No Soul can out of his own Strength, fe-
firſt Parents, when they had ſpoiled themſelves of cure himſelf from that Sin which he moſt deteft-
the Image of their Creator, yet were left weal-eth.
thy of noble Faculties of the Soul. 1060 b. As an hood-wink'd Man fees ſome little glim-
I find Samſon come off from his Sin with ſafe-mering of Light, but not enough to guide him ;
ty, he runs away lightly with an heavier Weight fo did Samſon, who had Reaſon enough left him to
than the Gates of Azzah, the Burthen of an ill make tryal of Dalilab, by a crafty Mil-informa-
Act. Preſent Impunity argues not an abatement tion; but not enough upon that Trial, to diffruft
of the Wickedneſs of his Sin, or of the diſlike of and hate her; he had not Wit enough to deceive
God: Nothing is ſo worthy of Pitty, as Sinners her Thrice, not enough to keep himſelf from be-
Peace : Good is not therefore Good, becauſe it ing deceived by her. It is not ſo great Wiſdom
proſpers, but becauſe it is commanded : Evil is to prove them whom we diſtruſt, as it is Folly to
not Evil becauſe it is puniſhed, but becauſe it is truft them whom we have found Treacherous:
forbidden.
Thřice had he ſeen the Philiſtines in her Chamber,
If the holy Parents of Samſon lived to ſee theſe ready to ſurprize him, upon her Bonds; and yet
Outrages of their Nazarite, I doubt whether they will needs be a Slave to his Traytor. Warning
did not repent of their Joy, to hear the News of not taken, is a certain Preſage of Deſtruction
a Son. It is a Shame to ſee how he that might not and if once neglected it receive Pardon, yet thrice
drink Wine, is drunk with the Cup of Fornicati- is deſperate.
ons; His Luft carries him from Azzah, to the as What Man would ever play thus with his own
Plain of Sorek, and now hath found a Dalilab, that Ruin? His Harlot binds him, and calls in her
Thall pay him for all his former Uncleanneſs. Sin Executioners to cut his Throat ; he riſes to ſave
is ſteep and flippery, and if after one Fall, we his own Life, and ſuffers them to carry away
have found where to ſtand, it is the Praiſe, not of theirs in Peace. Where is the Courage of Samſon?
our Footing, but of the Hand of God.
Where his Zeal? He that killed the Philiſtines for
The Princes of the Philiſtines knew already their Clothes; he that ſlew a Thouſand of them
where Samſon's Weakneſs lay, though not his in the Field at once ; in this Quarrel, now fuffers
Strength; and therefore they would intice his them in his Chamber unrevenged. Whence is
Harlot by Gifts
, to intice him by her Dalliance this ? His Hands were ſtrong,
but his Heart was
fort
effe-
rom that sin

II2
Contemplations.
LIB. X.
effeminate ; his Harlot had diverted his Affection. It is better for Samſon to be blind in Priſon,
Whoſoever llackens the Reins to his fenfual Ap- than to abuſe his Eyes in Sorek : Yea, I may fafe-
petite, fhall ſoon grow unfit for the calling of ly ſay, he was more blind when he ſaw licenti-
God. Samſon hath broke the green Withies, the ouſly, than now that he ſees not. He was a great-
new Ropes: The Woof of his Hair; and yet ſtill er Slave when he ſerved his Affections, than now
ſuffers himſelf fettered with thoſe inviſible Bonds in grinding for the Philiſtines. The Loſs of his
of an Harlot's Love, and can endure her to ſay, Eyes, ſhews him his Sin; neither could he fee
How canſt thou ſay I love thee, when thy Heart is not how ill he had done, till he ſaw not.
with me? Thou huift mockt me theſe three times : Even yet, ſtill the God of Mercy look'd upon
Whereas he ſhould rather have ſaid unto her, the Blindneſs of Samſon, and in theſe Fetters in-
How canſt thou challenge any Love from me, largeth his Heart from the worſe Priſon of his Sin;
that haft this thrice fought my Life? O canft thou his Hair grew together with his Repentance, and
think my Mocks a ſufficient Revenge of this Tre- his Strength with his Hair. God's merciful Hu-
chery? But contrarily, he melts at this Fire ; and miliations of his own, are ſometimes ſo ſevere,
by her importunate Inſinuations, is wrought a- that they ſeem to differ little from Deſertions ; yec
gainſt himſelf. Wearineſs of Solicitation hath at the worſt, he loves us bleeding; and when we
won ſome to thoſe Actions, which at the firſt Mo- have ſmarted enough, we ſhall feel it.
tion they deſpiſed; like as we ſee ſome Sutors are What thankful Idolaters were theſe Philiſtines?
diſpatcht, not for the Equity of the Cauſe, but They could not but know, that their Bribes, and
the Trouble of the Profecution, becauſe it is more their Dalilah, had delivered Samſon to them; and
eaſie to yield, not more reaſonable. It is more yet they ſacrifice to their Dagon; and, as thoſe
ſafe to keep our felves out of the Noiſe of Sug- that would be liberal in cafting Favours upon a
geſtions, than to ſtand upon our Power of Defenſleſs Idol (of whom they could receive none)
nial.
they cry out, Our god hath delivered our Enemy into
Il Who can pity the Loſs of that Strength which our hands. Where was their Dagon, when a Thon-
was ſo abuſed? Who can pity him the Loſs of his fand of his Clients were ſlain with an Aſſe's Jaw
Locks, which after ſo many Warnings can ſleep There was more Strength in that Bone, than in all
in the Lap of Dalilah? It is but juſt, that he the Makers of this god; and yet theſe vain Pa-
ſhould riſe up from thence ſhaven and feeble; not gans ſay, Our god. It is the Quality of Superfti-
a Nazarite, ſcarce a Man. If his Strength had liention to miſ-interpret all Events, and to feed it felf
in his Hair, it had been out of himſelf; it was not with the Conceit of thoſe Favours, which are ſo
therefore in his Locks, it was in his Conſecration, far from being done, that their Authors never
whereof that Hair was a Sign. If the Razor had were. Why do not we learn Zeal of Idolaters ?
come ſooner upon his Head, he had ceaſed to be And if they be ſo forward in Acknowledgment of
a Nazarite ; and the Gift of God had at once cea- their Deliverances to a falſe Deity; how chear-
ſed, with the Calling of God; not for the Want | fully ſhould we aſcribe ours to the true ? O God,
of that Excretion, but for Want of Obedience. If whatſoever be the Means, thou art the Author of
God withdraw his Graces, when he is too much all our Succeſs. Othat men would praiſe the
provoked, who can complain of his Mercy? He Lord for his Goodneſs, and tell the Wonders that
that ſleeps in Sin, muſt look to wake in Loſs and he doth for the Sons of Men!
Weakneſs. Could Samſon think, Though I tell No Muſician would ſerve for this Feaſt, but
her, my Strength lies in my Hair, yer ſhe will not Samſon ; he muſt now be their Sport, which was
cut it; or though ſhe do cut my Hair, yet ſhall I once their Terror, that he might want no Sorrow,
not loſe my Strength. That now he riſes and Scorn is added to his Miſery: Every Wit and
ſhakes himſelf in hope of his former Vigour? Hand plays upon him: Who is not ready to caſt
Cuſtom of Succeſs makes Men confident in their his Bone and his Jeft at ſuch a Captive? So as
Sins, and cauſes them to miſtake an Arbitrary Te-doubtleſs he wiſh'd himſelf no leſs deaf chan blind,
nure for a Perpetuity.aog
Id 100 and that his Soul might have gone out with his
His Eyes were the firſt Offenders, which be-Eyes. Oppreffion is able to make a wife Man
trayed him to Luft; and now they are firſt pulled mad; and the greater the Courage is, the more
out, and he is led a blind Captive to Azzah, where painful the Inſultation.
he was firſt captived to his Luft. The Azzabites, Now Samſon is puniſhed, ſhall the Philiſtines e-
which lately ſaw him not without Terror, run- ſcape? If the Judgement of God begin at his own,
ning lightly away with their Gates at Midnight, what ſhall become of his Enemies ? This Advan-
ſee him now in his own perpetual Night ſtrugling tage ſhall Samſon make of their Tyranny, that now
with his Chains; and that he may not want Pain, Death is no Puniſhment to him, his Soul ſhall flie
together with his Bondage, he muſt grind in his forth in this Bitterneſs, without Pain; and that
Priſon.
ST oligon sono le bas his dying Revenge ſhall be no leſs ſweet to hin
As he paſſed the ſtreet, every Boy among the than the Liberty of his former Life. He could not
Philiſtines could throw Stones at him, every Woman but feel God mock'd through him ; and therefore
could laugh and ſhout at him ; and what one Phi- whiles they are ſcoffing, he prays; his Seriouſneſs
liftine doth not ſay, whiles he» laſhes him unto hopes to pay them for all thoſe Jeſts. If he could
Blood, there is for my Brother, or my Kinſman have been thus earneſt with God in his Proſperi-
whom thou ſteweſt? Who can look to run away ty, the Philiſtines had wanted this Laughing-ffock.
with a Sin, when Samſon a Nazarite is thus No Devotion is ſo fervent, as that which ariſes
plagued ? This great Heart could not but have from Extremity : O Lord God, I pray thee think upon
broken with Indignation, if it had not pacified it me; O God, I beſeech thee ſtrengthen me at this time
ſelf with the Conſcience of the juſt Deſert of all only
. Though Samſon's Hair were ſhorter, yet he
this Vengeance. stol s19w cons!
knew God's Hand was not; as one therefore that
had

LIB. X.
113
MICHA'S Idolatry.
T
had yet Eyes enow to ſee him that was Inviſible, are thoſe made of, that can applaud themſelves in
and whoſe Faith was recovered before his Strength, the bitter Curſes which their Oppreſſions have
he ſues to that God, which was a Party in this wrung from the Poor, and rejoyce in theſe Signs
Indignity, for Power to revenge his Wrongs more
of their Proſperity
than his own: It is Zeal that moves him, and not Neither yet was Micha more ſtricken with his
Malice ; his renewed Faith tells him, that he was Mother's Curſes
, than with the Conſcience of Sa-
deſtined to plague the Philiſtines, and Reaſon tells criledge : So ſoon as he finds there was a Purpoſe
him, that his Blindneſs puts him out of the Hope of Devotion in this Treaſure, he dares not con-
of ſuch another Opportunity. Knowing there- ceal it, to the Prejudice (as he thought) of God,
fore, that this Play of the Philiſtines muſt end in more than of his Mother. What ſhall we ſay to
his Death, he recollees all the Forces of his Soul | the Palate of thoſe Men, which as they find no
and Body, that his Death may be a Puniſhment good Relliſh but in ſtoln Waters ; fo beſt in thoſe
inſtead of a Diſport ; and that his Soul may be which are ſtoln from the Fountain of God ? How
more Victorious in the Parting, than in the Ani- foon hath the old woman changed her Note?
mation; and ſo addreſſes himſelf both to die, and Even now ſhe paſſed an indefinite Curſe upon her
kill; as one whoſe Soul ſhall not feel his own Son for ſtealing ; and now ſhe bleſſes him ab-
Diffolution, whiles it ſhall carry ſo many Thou- folutely, for reſtoring; Bleſed be my Son of the
fand Philiſtines with it to the Pit. All the Acts of Lord. She hath forgotten the Theft, when ſhe ſees
Samſon are for Wonder, not for Imitation: So the Reſtitution : How much more ſhall the God
didit thou, O bleſſed Saviour, our better Samſon, of Mercies be more pleaſed with our Confeſſion,
conquer in dying, and triumphing upon the Cha- than provoked with our Sin?
riot of the Croſs, didft lead Captivity captive : I doubt not but this Silver, and this Superſtiti-
The Law, Sin, Death, Hell, had never been van on came out of Egypt, together with the Mother
quiſht, but by thy Death: All our Life, Liberty, of Micha. This Hiſtory is not ſo late in Time as
and Glory, ſprings out of thy moſt precious Blood. in Place; for the Tribe of Dan was not yet ſetled
in that firſt Diviſion of the promiſed Land; ſo as
this old Woman had ſeen both the Idolatry of
Micha's Idolatry.
Egypt, and the Golden Calf in the Wilderneſs;
and no do doubt, contributed ſome of her Ear-
rings to that Deity; and after all the Plagues
HE Mother of Micha hath loſt her Silver, and which ſhe ſaw inflicted upon her Brethren for that
now the falls to curfing: ſhe did afterwards Idol of Horeb, and Baal-Peor, ſhe ſtill reſerves a
but change the Form of her God; her Silver was ſecret Love to Superſtition, and now ſhews it.
her God, e'er it did put on the Faſhion of an Where miſ-religion hath once poffeffed it ſelf of
Image ; elſe ſhe had not ſo much curſed to loſe the Heart, it is very hardly cleanſed out; but
it, if it had not too much poffeſfed her in the like the plague) will hang in the very Clothes,
keeping. A carnal Heart cannot forego that and after long lurking, break forth in an unex-
wherein it delights, without Impatience, cannot pected Infection; and old Wood is the apteft to
be impatient, without Curſes; whereas the Man take this Fire: After all the airing in the Deſart,
that hath learned to enjoy God, and uſe the Micha's Mother will ſmell of Egypt.
World, ſmiles at a Shipwrack, and pities a Thief, It had been better the Silver had been ſtoln than
and cannot curſe, but pray.
thus beſtowed; for now they have ſo imployed it,
Micha had ſo little Grace, as to ſteal from his that it hath ſtoln away their Hearts from God;
Mother; and that out of Wantonneſs, not out of and yet while it is molten into an Image, they
Neceflity ; for if ſhe had not been rich, ſo much think it dedicated to the Lord. If Religion might
could not have been ſtoln from her; and now, he be judged according to the Intention, there
hath ſo much Grace as to reſtore it ; her Curſes ſhould ſcarce be any Idolatry in the World: This
have fercht again her Treaſures : He cannot ſo Woman loved her Silver enough ; and if ſhe had
much love the Money, as he fears her Imprecati- not thought this coſtly Piety worth Thanks, ſhe
ons: Wealth ſeems too dear, bought with a Curſe: knew which way to have imployed her Stock to
Though his Fingers were falſe, yet his Heart was Advantage. Even evil Actions, have oft-times
tender. Many that make not Conſcience of com- good Meanings, and thoſe good Meanings are
mitting Sin, yet make Conſcience of facing it: anſwered with evil Recompences. Many a one
It is well for them, that they are but Novices in beſtows their Coſt, their Labour, their Blood,
Evil. Thoſe whom Cuſtom hath fleſhed in Sin, and receives Torment inſtead of Thanks.
can either deny and forſwear, or excuſe and de Behold a ſuperſtitious Son of a ſuperſtitious
fend it; their ſeared Hearts cannot feel the gnaw- Mother, ſhe makes a god, and he harbours it; yea,
ing of any Remorſe ; and their forehead hath ( as the Stream is commonly broader than the
learned to be as impudent, as their Heart is Head ) he exceeds his Mother in Evil : He hath
ſenſleſs.
an Houſe of gods, an Ephod, Teraphin; and
I ſee no Argument of any Holineſs in the Mo- that he might be compleat in his Devotion, he
ther of Micha; her Curſes were fin to her ſelf; makes his Son his Prieſt, and entails that Sin
yet Micha dares not but fear them. I know not upon his Son, which he received from his
whether the cauſleſs Curſe be more worthy of Mother. Thoſe Sins which Nature conveys not
Pity, or Derifon ; it hurts the Author, not his Ad to us, we have by Imitation. Every Action and
verſary; but the deſerved Curſes that fall even from Geſture of the Parents, is an Example to the
unholy Mouths, are worthy to be feared : How Child: And the Mother, as ſhe is more tender
much more ſhould a Man hold himſelf blaſted with over her Son, ſo by the Power of a reciprocal
the juft Imprecations of the Godly? What Metal Love, ſhe can work moſt upon his Inclination,
Q
Whence
و

114
Lib. X.
Contemplations.

Whence it is, that in Hiſtory of the Iſraelitiſha Yet was Micha a kind Patron, though not libe-
Kings, the Mother's Name is commonly noted: ral. He calls the young Levite his Father, and
And as civilly, fo alſo morally, the Birth follows uſes him as his Son; and what he wants in Means,
the Belly. Thoſe Sons may bleſs their ſecond Birth, fupplies in Affection. It were happy, if Chriſti-
that are delivered from the Sins of their Education. ans could imitate the Love of Idolaters towards
Who cannot but think how far Micha over- them which ſerve at the Altar. Micha made a
look'd all his Fellow Iſraelites, and thought them ſhift with the Prieſthood of his own Son; yet char
profane and godleſs in compariſon of himſelf? his Heart checks him in it, appears both by the
How did he ſecretly clap himſelf on the Breaſt, Change, and his Contentment in the Change:
as the Man, whoſe Happineſs it was to ingroſs Now I know that the Lord will be good to me, ſeeing I
Religion from all the Tribes of Iſrael, and little bave a Levite to my Prieſt : Therefore whiles his Prieſt
can imagine, that the further he runs, the more was no Levite, he ſees there was cauſe why God
out of the Way. Can an Iſraelite be thus Paga- Should not be good to him. If the Levite had not
niſh? O Micha! How hath Superſtition bewitch- come to offer his Service, Micha's Son had been a
ed thee, that thou canſt not ſee Rebellion in every lawful Prieſt. Many times the Conſcience runs
of theſe Actions, yea, in every Circumſtance, away ſmoothly with an unwarrantable Action,
Rebellion? What more gods than one ? An Houſe and reſts it ſelf upon thoſe Grounds, which after-
of gods, beſides God's Houſe ? An Image of Sil- ward it fees cauſe to condemn. It is a ſure way
ver to the Inviſible God? An Ephod, and no therefore to inform our ſelves throughly e'er we ſet-
Prieſt? A Prieſt, harides the Family of Levi? A tle our Choice, that we be not driven to reverſe our
Prieſt of thine own begetting, of thine own Con- Aets with late Shame, and unprofitahle Repentance.
fecration? What Monſters doth Man's Imagina Now did Micha begin to fee fome little Glimpſe
tion produce, when it is forſaken of God? It is of his own Error : He ſaw his Prieſthood faulty;
well feen there is no King in Iſrael. If God had he ſaw not the Faults of his Ephod, of his Images,
been their King, his Laws had ruled them. If Mo- of his gods; and yet ( as if he thought all had been
ſes or Foſhaua had been their King, their Sword well, when he had amended one ) he ſays, Now I
had awed them. If any other, the Courſes of know the Lord will be good to me. The carnal Heart
Iſrael could not have been ſo headleſs. We are pleaſes it ſelf with an outward Formality; and ſo
beholden to Government for Order, for Peace, delights to flatter it ſelf, as that it thinks, if one
for Religion. Where there is no King, every one Circumſtance be right, nothing can be amiſs
.
will be a King, yea, a God to himſelf. We are Ifrael was at this time extreamly corrupted; yet
worthy of nothing but Confuſion, if we bleſs not the Spies of the Danites had taken notice even of
God for Authority,
this young Levite, and are glad to make uſe of his
It is no marvel'if Levites wandred for Mainte- Prieſthood. If they had but gone up to Shilo, they
nance, while there was no King in Iſrael. The might have conſulted with the Ark of God: Buc
Tithes and Offerings were their due ; if theſe had worldly Minds are not curious in their holy Ser-
been paid, none of the holy Tribe needed to ſhift vices: If they have a god, an Ephod, a Prieſt, it
his Station. Even where Royal Power ſeconds fuffices them: They had rather enjoy a falſe
the Claim of the Levite, the Injuſtice of Men Worſhip with eaſe, than to take Pains for the
thoitens his Right. What ſhould become of the true: Thoſe that are curious in their Dier, in their
Levites if their were no King? And what of the Purchaſes, in their Attire, in their Contracts, yet
Church, if no Levites? No King therefore, no in God's buſineſs are very indifferent.
Church. How could the Impotent Child live The Author of Lies ſometimes ſpeaks Truth
without a Nurſe? Kings ſhall be thy nurſing Fathers, for an Advantage; and from his Mouth this flat-
and Queens thy Nurſes, faith God. Nothing more tering Levite ſpeaks what he knew would pleaſe,
argues the Diſorder of any Church, or the Decay not what he knew would fall out : The Event an-
of Religion, than the forced ftragling of the Le-ſwers his Prediction, and now the Spies inagnifie
vites. There is hope of growth, when Micha rides him to their Fellows : Micha's Idol is a god, and
to ſeek a Levite ; but when the Levite comes to the Levite is his Oracle. In matter of judgement,
Vecka. Service of Micha, it is a ſign of gaſping De to be reached an amaliy tebe Evens
, aindeber way to En-
Micha was no obſcure Man; all Mount Ephras gel of Light, if we follow this Rule: Even very
im could not but take notice of his domeſtical Conjectures fometimes happen right: A Prophet,
gods. This Levite could not but hear of his Dif or a Dreamer, may give a true Sign or Wonder,
poſition, of his Mil-devotion ; yer want of Main- and yet himſelf ſay, Let us go after other gods. A
tenance, no leſs than Conſcience, draws him on, ſmall thing can win Credit with weak Minds,
to the Danger of an Idolatrous Patronage. Holi- which, where they have once ſped, cannot diſtruſt
neſs is not tied to any Profeſſion. Happy were The Idolatrous Danites are ſo befotted with this
it for the Church, if the Clergy could be a Pri- Succeſs, that they will rather ſteal, than want the
viledge from Lewdneſs: When need meets with gods of Micha ; and becauſe the gods without the
Unconſcionableneſs, all Conditions are eaſily Prieſts can do them leſs Service, than the Prieſt
ſwallowed of unlawful Entrances of wicked Exe- without the gods, therefore they ſteal the Prieſt
cutions: Ten Shekels and a Sute of Apparel, and with the gods. O miſerable Ifraelites ! That could
his Dier, are good Wages for a needy Levite. He think that a god which could be ſtoln; that could
that could beſtow 1100 Shekels upon his Puppets, look for Protection from that which could not
can afford but Ten to his Prieſt, ſo hath he at keep it ſelf from ſtealing; which was won by their
once a rich Idol, and a beggerly Prieſt. Whoſo- Theft, not their Devotion! Could they worſhip
ever affects to ſerve God good cheap, ſhews, that thoſe Idols more devoutly than Micha that made
he makes God but a ſtale to Mammon.
them ? And if they could not protect their Maker
from
ز

LIB. X.
115
Micha's Idolatry.
from Robery, how ſhall they protect their Thieves ? Peace, and come, and be our Father and Prieſt ; Whether
If it had been the holy Ark of the true God, how is it better, &c. Here is no Patience, but Joy: He
could they think it would bleſs their Violence, or that was won with ten Shekels, may be loft with
that it would abide to be tranſlated by Rapine and eleven: When Maintenance and Honour calls
Extortion ? Now their Superſtition hath made him, he goes undriven, and rather ſteals himſelf
them mad upon a god, they muſt have him ; by away than is ſtoln. The Levite had too many gods,
what Means they care not, though they offend to make Conſcience of pleaſing one: There is
*the true God, by ſtealing a falſe. Sacriledge is fit nothing more inconftant, than a Levite that ſeeks
to be the first Service of an Idol. The Spies of nothing but himſelf.
Dan had been courteouſly entertain’d by Micha; Thus the wild Fire of Idolatry, which lay before
thus they rewarded his Hoſpitality. It is no truft- couched in the private Ball of Micha, now flies fu-
ing the Honeſty of Idolaters; if they have once riouſly thorow all the Tribe of Dan; who ( like
caft off the true God, whom will they reſpect ? to Thieves that have carried away plaguy Clothes)
It ſeems Levites did not more want Mainte-have inſenſibly infected themſelves and their Pó-
nance, than Iſrael wanted Levites : Here was a ſterity to Death. Herefie and Superſtition have
Tribe of Iſrael without a ſpiritual Guide. The ſmall Beginnings, dangerous Proceedings, perni-
with-drawing of due Means, is the way to the cious Concluſions. This contagion is like a Can-
Lutter Deſolation of the Church: Rare Offerings ker which at the firſt, is ſcarce viſible, afterwards
make cold Altars. There needed ſmall Force to it eats away the Fleſh, and conſumes the Body.
draw this Levite to change his Charge; Hold thy
ests at niso sotto con id new sibodo
Smiljato) 25. vs Is
mi pornodesor Sist encom
ubrzom homo On od so I woni
on vain oderne 28591591ib yasildorg aid inisigmoon is
to
odontodonbozowo bwsa 25 Bon ei voi sisw91572 borabzo
22landt mit 03 boob ta
de vino slo sg A nas podsis of tobni ono
clotso X o donde el sisted trovisor in pris dan 70 alioblis ni dhon
de constat
han o giotiw ewomiynoloiy ads TOSA ISW our
E no istim adition is due to asmens
red foam wod asrla commercio a los 15000 ldl
Soita tom
y los
aolo ಗಣ್ಣ
Blow Bet du
ola bowall Do It
bus gasolg all ni tuld stW
die piwo ថ្ងៃ
o circos on 1019 M dun 000 stadion hodi montagno). ZEWIDO 2
Od 2002 is to desi rodalosi oli to da un sellest
for Torstai 2 -110 ods to mora i odnosno
Bong Sool 198 301 to broasa ada 55 mins
Woods ils to also stron into SV 0 Hollow
1107231062dada do M TO 1911 saidan toyd, vot estas
ban Mormol en Bostod biwooogos Botino Hote: ns bati
Serendidee del si won .shoditor bogne
od 10
ag loan de Q 2. braun Con-
la moto bloul diw brudeul Toborovode
Sta od dana
BASE 10 liyo om dit wel o va TES 001 W tromnoho
awaren
beda del bonsbadboa
Pollo y OY Yoolbasdastro Dottores do Bob
howWatebis 19 monte
insletabolub w balns ad obtooli aidat
od bolt bib Wato I no 10 vuodeod
smootball gamit modstood W STOS
10 12 On Dis die tot nodot
i Wiew more babent
31178
bondant

Toto
todos He ໃນເມື່ອ
ງອມີ
Solatoabwe
poldt tomtohuolt
og til banco ordings
ga
browoto Sosial
OVHSTOC350g
Where be bored the pro
116
updo

ali ono barco
Contemplations.
photo
Down
Dob
fo
Ensto or to
ST
The Eleventh BOOK.. Boivocaten
- ada bas aviolibra borba CONTAINING
00
Bob

The Levite's Concubine. dels ANNA and PENNINA.
aliwahi
The Deſolation of BENJAMIN. ANNA and E lI. led
NAOMI and RUTH.
ELI and bis Sons. Kada
Boaz and RUTH.
T
The Levite's Concubine.
Obedience; when his Heart is once open to thee,
my Doors ſhall not be ſhut : In the mean time,
know I can be no Father to an Harlot. Indal
Here is no Complaint of a publickly dif- gence of Parents is the Refuge of Vanity, the
ordered State, where a Levite is not at Bawd of Wickedneſs, the Bane of Children. How
one End of it, either as an Agent, or a eaſily is that Thief induced to ſteal, that knows
Patient. In the Idolatry of Micha, and his Receiver! When the lawleſsneſs of Youth
the Danites, a Levite was an Actor: In the violent knows where to find Pity and Toleration, what
Uncleanneſs of Gibeah, a Levite ſuffers. No Tribe Miſchief can it forbear?
ſhall ſooner feel the want of Government, than By how much better this Levite was, ſo much
that of Levi.
more injurious was the Concubine's Sin. What
The Law of God allowed the Levite a Wife ; | Husband would not have ſaid, She is gone, ler
Humane Connivence, a Concubine ; neither did Shame and Grief go with her; I ſhall find one no
the Jewiſh Concubine differ from a Wife, but in leſs pleaſing, and more faithful : Or if it be not
ſome outward Complements; both might chal- too much Mercy in me to yield to a Return, let
lenge all
the true Eſſence of Marriage ; ſo little her that hath offended, ſeek me: What more di-
was the Difference, that the Father of the Con- rect Way is there to a reſolved Looſeneſs, than to
cubine is called the Father-in-law to the Levite. let her ſee I cannot want her?. The good Nature
She whom ill Cuſtom had of a Wife made a of this Levite caſts off all theſe Terms; and now,
Concubine, is now by her Luft, of a Concubine after four Months Abſence, ſends him to ſeek for
made an Harlot : Her Fornication, together with her, that had run away from her Fidelity : And
the change of her Bed, hath changed her Abode. now he thinks, the finned againſt me ; perhaps
Perhaps her own Conſcience thruſt her out of the hath repented; perhaps, Shame and Fear have
Doors, perhaps the juft Severity of her Husband. with-held her from returning; perhaps ſhe will be
Diſmiſſion was too eaſie a Penalty for that which more loyal for her Sin: If her Importunity ſhould
God had ſentenced with Death. She that had win me, half the Thanks were loft; but now
deſerv’d to be abhorred of her Husband, ſeeks my voluntary offer of Favour ſhall oblige her for
Shelter from her Father. Why would her Father ever. Love procures truer Servitude than Ne-
ſuffer his Houſe to be defiled with an Adultreſs, ceflity: Mercy becomes well the Heart of any
though out of his own Loins ? Why did he not Man, but moſt of a Levite. He that had helped to
rather ſay, What? Doeft thou think to find my offer ſo many Sacrifices to God for the Multitude
Houſe an Harbor for thy Sin? Whiles thou wert of every Iſraelite's Sins, ſaw how proportionable it
a Wife to thine Husband thou wert a Daughter to was, that Man ſhould not hold one Sin unpardon-
me ; now thou art neither; thou art not mine ; able : He had ſerved at the Altar to no purpoſe,
I gave thee to thy Husband; thou art not thy | if he ( whoſe Trade was to fue for Mercy) had
Husband'sy thou haſt betrayed his Bed; thy Filthi not at all learned to practiſe it....
neſs haft made thee thine own and thine Adulte And if the Reflection of Mercy wrought this in
rers ; go ſeek thine Entertainment where thou a Servant, what ſhall we expect from him, whole
haft loft thine Honeſty; thy Lewdneſs hath Eſſence is Mercy? O God, we do every Day
brought a Neceſſity of Shame upon thy Abet- break the holy Covenant of our Love: We pro-
tors : How can I countenance thy Perſon, and ſtitute our ſelves to every filthy Temptation, and
abandon thy Sin? I had rather be a juft Man, then run and hide our ſelves in our Father's Houſe,
than a kind Father ; get thee Home therefore to the World. If thou didſt not ſeek us up, we fhould
thy Husband, crave his Forgiveneſs upon thy never Return; if thy gracious Proffer did not
Knees, redeem his Love with thy Modeſty and prevent us, we ſhould be uncapable of Forgive-
neſs,


L 1 B. XI.
The L EVITE's Concubine.
117
nefs. It were abundant Goodneſs in thee to re not ſerve ftill for to Morrow, His Reſolution at
ceive us, when we ſhould intreat thee : But lo, laft breaks thorough all thoſe kind Hinderances ;
thou intreateſt us that we would receive thee. rather will he venture a benighting, than an un-
How ſhould we now adore, and imitate thy Mer- neceffary Delay. It is a good hearing that the
cy, ſince there is more Reaſon, we ſhould ſue to Levite makes haſt Home : An honeſt Man's Heart
each other, than that thou ſhould’ft ſue to us ; | is where his Calling is ; ſuch a one, when he is
becauſe we may as well offend, as be offended. abroad, is like a Fiſh in the Air ; whereunto if it
I do not ſee the Woman's Father make any leap for Recreation, or neceſſity, yet it ſoon re-
Means for Reconciliation ; but when Remiſſion turns to its own Element. This Charge, by how
came Home to his Doors, no Man could enter- much more facred it is, ſo much more Attendance
tain it more thankfully. The Nature of many it expecterh: Even a Day breaks ſquare with the
Men is forward to accept, and negligent to ſue Conſcionable.
for; they can ſpend ſecret Wiſhes upon that, The Sun is ready to lodge before them. His
which ſhall coft them no Endeavour.
Servant adviſes him to ſhorten his Journey, hold-
Great is the Power of Love, which carf in a ing it more fit to truſt an early Inn of the Febu-
fort undo Evils paſt, if not for the Aa, yet for ſites than to the Mercy of the Night. And if that
the Remembrance. Where true Affection was 'Counſel had been followed, perhaps, they which
once conceived, it is eaſily pieced again, after the found Febufites in Iſrael, might have found Iſraelites
ſtrongeſt Interruption. Here needs no tedious in Febus. No wife Man can hold good Counſel
recapitulation of Wrongs, no importunity of Sute. diſparaged by the meanneſs of the Author : If we
The Unkindneſſes are forgotten, their Love is be glad to receive any Treaſure from our Servant,
renewed; and now the Levite is not a Stranger, why not precious Admonitions ?
but a Son ; by how much more willingly he came, It was the Zeal of this Levite, that ſhut him out
by fo much more unwillingly he is diſmiſſed. The of Jebus ; We will not lodge in the City of Strangers
.
four Months Abſence of his Daughter is anſwered The Febufites were Strangers in Religion, not
with four Days feaſting ; neither was their fo Strangers enough in their Habitation: The Le-
much Joy in the former Wedding Feaſt, as in vite will not receive common Courteſie from thoſe
this; becauſe then he delivered his Daughter in which were Aliens from God, though home-born
tire now, deſperate ; then he found a Son; in the Heart of Iſrael. It is lawful enough in terms
but now, that Son hath found his loft Daughter, of Civility to deal with Infidels; the Earth is the
and he found both. The Recovery of any Good, Lord's and we may enjoy it in the Right of the
is far more pleafant than the Continuance. Owner, while we proteſt againſt the Wrong of
Little do we know what Evil is towards us. the Uſurper ; yet the leſs Communion with God's
Now did this old Man, and this reſtored Couple Enemies, the more Safety. If there were another
promiſe themſelves all Joy and Contentment after Air to breath in from theirs, another Earth to
this unkind Storm ; and ſaid in themſelves, now tread upon, they ſhould have their own. Thoſe
webegin to live. And now this Feaft, which was that affect a familiar Intireneſs with Jebuſites, in
meant for their new Nuptials, proves her Funeral
. Converſation, in Leagues of Amity, in Matrimo-
Even when we let our felves looſeſt to our Plea- nial Contracts, bewray either too much Boldneſs,
ſures, the Hand of God (though inviſibly) is or too little Conſcience.
writing bitter Things againſt us. Since we are not He hath no Blood of an Iſraelite, that delights
worthy to know, it is Wiſdom to fuſpect the worſt, to lodge in Febus : It was the Fault of Iſrael, that
while it is leaſt ſeen.
an heatheniſh Town, ſtood yet in the Navel of
Sometimes it falls out, that nothing is more the Tribes, and that Jebus was no ſooner turned
injurious than Courtefie. If this old Man had to Jeruſalem : Their Lenity and Neglect were
thruſt his Son and Daughter early out of Doors, guilty of this Neighbourhood, that now no Map
they had avoided this Miſchief; now, his loving can paſs from Bethlem-juda to Mount Ephraim, but
importunity detains them to their Hurt, and his by the City of the Febufites. Seaſonable Juſtice
own Repentance. Such Contentment doth fin- might prevent a thouſand Evils which afterwards
cere Affe&tion find in the Preſence of thoſe we know no Remedy but Patience.
love, that Death it felf hath no other Name, but The Way was not long betwixt Jebus and Gibe-
departing. The greateft Comfort of our Life, is ab; for the Sun was ſtooping when the Levite was
the Fruition of Friendſhip, the Diffolution where over againſt the firſt, and is but now declined
of, is the greateſt Pain of Death: As all earthly when he comes to the other. How his Heart was
Pleaſures, ſo this of Love, is diftafted with a né- lightned, when he entred into an Iſraelites City!
ceffity of Leaving. How worthy is that only And can think of nothing but Hoſpitality, Reſt,
Love to take up our Hearts, which is not open to Security. There is no Perfume ſo ſweet to a
any Danger of Interruption; which ſhall out-live Traveller as his own Smoke. Both Expectation
the Date even of Faith and Hope, and is as Eter- and Fear do commonly diſappoint us; for ſel-
nal, as that God, and thoſe bleſſed Spirits whom dom ever do we enjoy the Good we look for, or
we love ? If we hang never fo importunately up- ſmart with a feared Evil. The poor Levite could
on one anothers Sleeves, and ſhed Floods of Tears have found but ſuch Entertainment with the Fe-
to ſtop their Way, yet we muſt be gone hence ; no bufites. Whither are the Pofterity of Benjamin de-
Occafion, no Force, ſhall then remove us from generated, that their Gibeah ſhould be no leſs
our Father's Houſe.
Wicked than Populous ? The firſt Sign of a fetled
The Levite is ſtayed beyond his Time by Im- Godlefsneſs, is, that a Levite is ſuffered to lie with-
portunity; the Motions whereof are boundleſs out Doors. If God had been in any of their Hou-
and infinite ; one Day draws on another ; neither fes, his Servant had not been excluded. Where
is there any Reafon of this Days ſtay, which may no Reſpect is given to God's Meſſengers, there
can be no Religion.
Gibeab
118
din Contemplations, si
LIB. XI.

Manen
Gibeah was a ſecond Sodom ; even there alſo is, haps, his Coat faved his Perſon from this Villany;
another Lot: Which is therefore ſo much more who now thinks himſelf well, that he may have
hoſpital to Strangers, becauſe himſelf was a leave to redeem his own Diſhonour with his Con-
Stranger. The Hoſt as well as the Levite is of cubine's. If he had not loved her dearly, he had
Mount Ephraim : Each Man knows beſt to com never fought her ſo far, after ſo foul a Sin: Yer
miſerate that Evil in others, which himſelf hath now his Hate of that unnatural Wickedneſs over-
paſſed thorough. All that profeſs the Name of came his Love to her : She is expoſed to the fu-
Chriſt, are Country-men, and yet Strangers here rious Luft of Ruffians, and ( which he mif-doubt-
below. How cheerfully ſhould we entertain each eth ) abuſed to Death. Rous
other, when we meet in the Gibeah of this hoſpital O the juſt and even Courſe which the Almigh-
World?
ty Judge of the World holds in all his Retributi-
This good old Man of Gibeah came Home late ons! This Woman had ſhamed the Bed of a Le-
from his work in the Fields : The Sun was ſet e'er vite, by her former Wantonneſs; She had thus far
he gave over ; and now, ſeeing this Man a Stran- gone ſmoothly away with her Sin, her Father
ger, an Iſraelite, a Levite, an Ephramite, and that harboured her, her Husband forgave her, her
in his Way to the Houſe of God, to take up his
own Heart found no cauſe to complain, becauſe
Lodging in the Street, he profers him the Kind- the ſmarted not: Now, when the World had for-
neſs of his Houſe-room. Induſtrious Spirits are gotten her Offence, God calls her to reckoning,
the fitteſt Receptacles of all good Motions; where- and puniſhes her with her own Sin. She had vo-
as thoſe which give themſelves to idle and looſeluntarily expoſed her ſelf to Luft; now is expoſed
Courſes, do not care ſo much as for themſelves. forcibly. Adultery was her Sin, Adultery was
I hear but of one Man at his work in all Gibeah, her Death. What Smiles ſoever Wickedneſs caſts
the reſt were quafing and revelling. That one upon the Heart, whiles it ſollicits ; it will owe
us a Diſpleaſure, and prove it ſelf a faithful
tainment, the other end their Play in a bru- Debtor.
tiſh Beaſtlineſs and Violence. Theſe Villains had
The Levite looked to find her humbled with
learned both the Actions and the Language of the this Violence, not murthered ; and now Indig-
Sodomites : One unclean Devil was the prompter nation moves him to add Horror to the Fact : Had
to both; and this honeſt Ephramite, had learned of not his Heart been raiſed up with an exceſs of De-
Righteous Lot, both to intreat, and to proffer. fire to make the Crime as odious as it was ſinful,
As a perplexed Mariner, that in a Storm muſt caft his Action could not be excuſed. Thoſe Hands
away fomething, although precious; ſo this good that might not touch a Carkaſs, now carve the
Hoſt, rather will proſtitute his Daughter a Virgin, Corps of his own dead Wife into Morſels, and
together with the Concubine, than this prodigi- ſend theſe Tokens to all the Tribes of Iſrael; that
ous Villany Should be offered to a Man, much when they ſhould ſee theſe Gobbets of the Body
more to a Man of God.
murthered, the more they might deteſt the Mur-
The Deteſtation of a fouler Sin drew him to therers. Himſelf puts on Cruelty to the Dead,
over-reach in the motion of a leſſer; which if it that he might draw them to a juſt Revenge of her
had been accepted, how could he have eſcaped the Death. Actions notoriouſly Villanous may juſtly
Partnerſhip of their Uncleanneſs, and the Guilt of countenance an extraordinary Means of Proſe-
his Daughter's Raviſhment ? No Man can waſh his cution. Every Ifraelite hath a Part in a Levite's
Hands of that Sin, to which his Will hath yielded. Wrong; No Tribe hath not his Share in the
Bodily Violence may be Inoffenſive in the Pati-Carkaſs, and the Revenge.
ent; voluntary Inclination to Evil ( though out
of fear) can never be excuſeable: Yet, behold,
this Wickedneſs is too little to ſatisfie theſe Mon-
fters.
The Deſolation of BENJAMIN,
Who would have looked for ſo extream Abomi-
nation from the Loins of facob, the of Ra Hefe Morſels could not chuſe but cut the
chelSons of ? Could very fe-
T
Hearts Iſrael ;
bufites, their Neighbours, be ever accuſed of ſuch Horror of the A&, and Compaſſion of the Suffe-
unnatural Outrage ? I am aſhamed to fay it, even rer: And now their Zeal draws them together,
the worſt Pagans were Saints to Iſrael. What either for Satisfaction, or Revenge. Who would
avails it that they have the Ark of God in Shilo, not have looked that the Hands of Benjamin ſhould
while they have Sodom in their Streets ? That the have been firſt upon Gibech; and that they ſhould
Law of God is in their Fringes, whiles the Devil have readily ſent the Heads of the Offenders for a
is in their Hearts ? Nothing but Hell it ſelf can ſecond Service after the Gobbets of the Concubine ?
yield a worſe Creature than a depraved Iſraelite ; But now inſtead of puniſhing the Sin, they pa-
the very Means of his Reformation, are the Fuel tronize the Actors; and will rather die in reſiſting
of his Wickedneſs.
Juſtice, than live and proſper in furthering it
.
Yet Lot ſped ſo much better in Sodom, than this Surely, Ifrael had one Tribe too many: All Ben-
Ephramite, did in Gibeah, by how much more holy jamin is turned into Gibeah, the Sons not of Benja-
Gueſts he entertained. There the Gueſts were min but of Belial. The abetting of Evil is worſe
Angels ; here a finful Man. There the Gueſts than the Commiſſion: This may be upon Infirmi-
ſaved the Hoft ; here the Hoft could not ſave ty, but that muſt be upon Reſolution. Eaſie Pu-
the Gueſt from brutiſh Violence. Thoſe Sodomites niſhment is too much Favour to Sin : Connivence
were ſtricken with outward Blindneſs, and de- is much worſe : But the Defence of it (and that
feated: Theſe Benjamites are only blinded with unto Blood ) is intolerable. Had not theſe Men
Luft, and prevail. The Levite comes forth; per- been both wicked and quarrellous they had not
drawn

LIB. XI.
119
Ibe Deſolation of BENJAMIN.

drawn their Swords in ſo foul a Cauſe. Peace-dren, becauſe they were not ; for, behold, the
able Diſpoſitions are hardly drawn to fight for In- Men, Women, and Children of her wicked Tribe,
nocence: yet theſe Benjamites (as if they were in are cut off ; only ſome few ſcattered Remainders,
love with Villany, and out of Charity with God) ran away from this Vengeance, and lurked in
will be the wilful Champions of Lewdneſs. How Caves and Rocks, both for Fear and Shame : there
can Gibeab repent them of that Wickedneſs, which was no difference, but Life, betwixt their Bre-
all Benjamin will make good, in ſpight of their thren and them; the Earth covered them both:
Conſciences ? Even where Sin is ſuppreſſed, it yet unto them doth the Revenge of Iſrael ſtretch
will riſe; but where it is encouraged, it inſults it ſelf, and vows to deſtroy, if not their Perſons,
and tyrannizes.
yet their Succeſſion; as holding them unworthy
It was more juſt that Ifrael ſhould riſe againſt to receive any Comfort by that Sex, to which
Benjamin, than that Benjamin ſhould riſe for Gibeah, they had been ſo cruel, both in Ax and Mainte-
by how much it is better to puniſh Offenders, nance. If the Iſraelites had not held Marriage and
than to ſhelter the Offenders from puniſhing. Iffue a very great Bleſſing, they had not thus re-
And yet the Wickedneſs of Benjamin ſped better venged themſelves of Benjamin : now, they ac-
for the time, than the Honeſty of Iſrael. Twice counted the with-holding of their Wives, a Puniſh-
was the better Part foiled by the lefs, and worſe ; ment ſecond unto Death. The hope of Life in
the good Cauſe was ſent back with Shame : the
our Poſterity, is the next Contentment to an en-
Evil returned with Victory and Triumph. O God! joying of Life in our ſelves.
their Hand was for thee in the Fight, and thy They have ſworn, and now upon cold Blood
Hand was with them in their Fall; they had not repent them. If the Oath were not juſt, why
fought for thee, but by thee ; neither could they would they take it? And if it were juſt, why did
have miſcarried in the Fight, if thou hadît not they recant it? If the Act were juſtifiable, what
fought againſt them ; Thou art Juſt and Holy in needed theſe Tears ? Even a juit Oath may be
both. The Cauſe was thine: the Sin in managing raſhly taken : not only Injuſtice, but temerity of
of it, was their own. They fought in an holy Swearing ends in Lamentation. In our very ci-
Quarrel, but with Confidence in themſelves : for, vil Actions, it is a Weakneſs to do that which we
as preſuming of Vi&ory, they ask of God, not would after reverſe ; but in our Affairs with God,
what ſhould be their Succeſs, but who ſhould be to check our felves too late, and to ſteep our
their Captain. Number and Innocence made Oaths in Tears, is a dangerous Folly. He doth
them too ſecure : it was juſt therefore with God, not command us to take voluntary Oaths ; he
to let them feel, that even good Zeal cannot bear commands us to keep them. If we bind our ſelves
our Preſumption; and that Victory lies not in the to Inconvenience, we may juſtly complain of our
Cauſe, but in the God that owns it.
own Fetters : Oaths do not only require Juſtice,
Who cannot imagine how much the Benjamites but Judgment; wife Deliberation, no leſs than
inſulted in their double Field, and Day? And Equity.
now began to think God was on their ſide: thoſe Not Conſcience of their Fact, but Commiſera-
Swords which had been taught the way into forty tion of their Brethren, led them to this Publick
thouſand Bodies of their Brethren, cannot fear a Repentance ; O God, why is this come to paſs, that
new Encounter. Wicked Men cannot ſee their this day one Tribe of Iſrael ſhall want? Even the ju-
Proſperity a piece of their Curſe, neither cán ex- fteſt Revenge of Men is capable of Pity. Inſul-
amine their Actions, but the Events
. Soon after, tation in the Rigour of Juſtice, argues Cruelty :
they ſhall find what it was, to add Blood unto Fil- Charitable Minds are grieved to ſee that done,
thineſs, and that the Victory of an evil Cauſe, is which they would not wiſh undone ; the ſmart of
the way to Ruine and Confuſion.
the Offender doth not pleaſe them, which yet are
I ſhould have feared, left this double Diſcomfi- throughly diſpleaſed with the Sin, and have gi-
ture ſhould have made Iſrael either diſtruſtful, or ven their Hands to puniſh it. God himſelf takes
weary of a good Cauſe: but ſtill I find them no no Pleaſure in the death of a Sinner, yet loves
leſs Couragious, with more Humility. Now, they the Puniſhment of Sin: as a good Parent whips
faſt, and weep, and ſacrifice : theſe Weapons had his Child, yet weeps himſelf. There is a Mea-
been victorious in their firſt Aſſault; Benjamin had ſure in Victory and Revenge, if never fo juſt;
never been in danger of Pride for overcoming, if which to exceed, loſes Mercy in the ſuit of
this Humiliation of Iſrael had prevented the Fight. Juſtice.
It is ſeldom ſeen, but that which we do with If there were no Fault in their Severity, it nee-
Fear, proſpereth, whereas Confidence in Under-ded no Excuſe ; and if there were a Fault, it will
taking, lays even good Endeavours in the Duſt. admit of no Excuſe: yet, as if they meant to
Wickedneſs could never brag of any long Pro- ſhift off the Sin, they expoftulate with God; O
fperity, nor complain of the lack of Payment: Lord God of Iſrael, why is this come to paſs this day?
ſtill God is even with it at laft: now he pays the God gave them no Command of this Rigour ; yea,
Benjamites both that death which they had lent to he twice croſt them in the Execution, and now
the Iſraelites, and that wherein they ſtood indebted in that which they intreated of God with Tears,
to their Brotherhood of Gibeah: and now, that both they challenge him. It is a dangerous Injuſtice,
are mer in death, there is as much difference be to lay the Burthen of our Sins upon him which
twixt thoſe Iſraelites
, and thefe Benjamites, as be- tempteth no Man, nor can be tempted with
twixt Martyrs and Malefactors. To die in a Sin, Evil; whiles we would fo remove our Sin, we
is a fearful Revenge of giving Patronage to Sin: double it.
The Sword conſumes their Bodies, another Fire A Man that knew not the Power of an Oath,
their Cities, whatſoever became of their Souls. would wonder at this Contrariety in the Affecti-
Now might Rachel have juſtly wept for her Chil ons of Iſrael : they are ſorry for the ſlaughter of
Benjam
120
Lib. XI.
Contemplations.

ever.
Benjamin ; and yet they ſlay thoſe that did not have found leaſure to rue this ſtolen Booty : This
help them in the Slaughter. Their Oath calls | Act may not be drawn to Example ; and yet here
them to more Blood : The exceſs of their Re was a kind of indefinite Conſent : both Delibera-
venge upon Benjamin, may not excuſe the Men of tion and Good-liking, are little enough for a du-
Gilead : If ever Oath might look for a Diſpenſa- ring Eſtate, and that which is once done for
tion, this might plead it; now, they dare not but
kill the Men of fabeſh Gilead, left they ſhould have Theſe Virgins come up to the Feaſt of the
left upon themſelves a greater Sin of ſparing than Lord, and now, out of the midſt of their Dances
puniſhing. Jabeſh Gilead came not up to aid il- are carried to a double Captivity. How many
rael, therefore all the Inhabitants muſt die. To Virgins have loſt themſelves in Dances ? and yer
exempt our ſelves ( whether out of Singularity, or this Sport was not immodeſt. Theſe Virgins dan-
Stubbornneſs) from the common Actions of the ced by themſelves, without the Company of thoſe
Church, when we are lawfully calld to them, is which might move towards Unchaſtity; for, if
an Offence worthy of Judgment: in the main any Men had been with them, they had found fo
Quarrels of the Church Neutrals are puniſhed. many Reſcuers, as they had Affaulters; now, the
This Execution ſhall make amends for the former ; expoſing of their weak Sex to this Injury, proves
of the Spoil of Fabelh Gilead, ſhall the Benjamites be their Innocence. Our uſual Dances are guilty of
ſtored with Wives: that no Man may think theſe more Sin; wanton Geſtures, and unchafte Touches,
Men Nain for their Daughters, they plainly die for Looks, Motions, draw the Heart to Folly: the
their Sin; and theſe Gileadites might not have li-Ambuſhes of Evil Spirits carry away many a Soul
ved, without the Perjury of Iſrael: and now, ſince from Dances, to a fearful Deſolation.
they muſt die, it is good to make Benefit of Ne It is ſuppoſed, that the Parents "thus robb’d of
ceſſity. I inquire not into the Rigour of the Oath: their Daughters, will take it heavily. There can-
if their folemn Vow did not bind them to kill all not be a greater Croſs than the Miſcarriage of
of both Sexes in Benjamin, why did they not ſpare Children: they are not only the living Goods,
their Virgins ? And if it did ſo bind them, why but Pieces of their Parents; that they ſhould there-
did they ſpare the Virgins of Gilead? Favours fore be torn from them by Violence, is no leſs
muſt be inlarged in all theſe Religious Reſtricti- Injury, than the diſmembring of their own Bo-
ons; where Breath may be taken in them, it is dies.
not fit nor ſafe they ſhould be ſtraitned.
Four hundred Virgins of Gilead have loſt Parents
and Brethren, and Kindred, and now find Huf-
bands in lieu of them. An inforced Marriage was
NAOMI and RUT H.
but a miſerable Comfort for ſuch a Lofs : like
wards there captices they enter talkenal and verife Begwix twikte Reign of che Judentes Come work plan
ries conſult for more upon worſe Conditions. In- reigned, with Famine. "Seldom did that rebellious
to what troubleſome and dangerous Straits do Men People want ſomewhat to humble them. One
thruſt themſelves, by either unjuſt, or inconſide- Rod is not enough for a ſtubborn Child: the Fa-
rate Vows?
mine muſt needs be great, that makes the Inhabi-
In the midſt of all this common Lawleſnefs of tants to run their Country. The name of Home
Ifrael, here was Conſcience made on both fides, is ſo ſweet, that we cannot leave it for a Trifle.
of matching with Infidels : the Iſraelites can rather Behold, that Land which had wont to flow with
be content their Daughters ſhould be ſtoln by their Milk and Honey, now abounds with Want and
own, than that the Daughters of Aliens ſhould be Penury: and Bethlem inſtead of an Houſe of
given them. Theſe Men which had not Grace Bread, is an Houſe of Famine. A fruitful Land
enough to deteſt and puniſh the Beaſtlineſs of doth God make barren, for the Wickedneſs of
their Gileadites, yet are not ſo graceleſs, as to them that dwell therein. The Earth bears not
chuſe them Wives of the Heathen. All but Athe-for it felf, but for us ; God is not angry with it,
iſts (howſoever they let themſelves looſe ) yet in but with Men. For our fakes, it was firſt curſed
fome Things find themſelves reſtrained, and ſhew to Thorns and Thiſtles, after that to Moiſture, and
to others that they have a Conſcience. If there ſince that (not ſeldom ) to Drought ; and by all
were not much Danger and much Sin in this un- theſe to Barrenneſs. We may not look always
equal Yoak, they would never have perſuaded to for Plenty. It is a Wonder, whiles there is ſuch
ſo heavy an Inconvenience : Diſparity of Religi- fuperfluity of Wickedneſs, that our Earth is no
on in Matrimonial Contracts, hath ſo many Mif-more ſparing of her Fruits.
chiefs, that it is worthy to be redeemed with much The whole Earth is the Lords, and in him ours.
Prejudice.
It is lawful for the Owners to change their Houſes
They which might not give their own Daugh- at Pleaſure. Why ſhould we not make free uſe of
ters to Benjamin, yet give others, whiles they give any part of our own Poffeffions? Elimelech and
leave to ſteal them: Stolen Marriages are both his Family remove from Bethlem-J uda unto Moab.
unnatural, and full of hazard; for Love (whereof Nothing but Neceſſity can diſpenſe with a local
Marriage is the Knot) cannot be forced : this relinquiſhing of God's Church ; not Pleaſure, nor
was rather Rape, than Wedlock. What unlike- Profit, not Curioſity. Thoſe which are famiſhed
neſs (perhaps contrariety) of Diſpoſition, what out, God calls, yea, drives from thence. The
averſneſs of Affection, may there be in not only Creator and Poſfeffor of the Earth, hath not con-
a ſudden, but a forceable Meeting ? If theſe Bens fined any Man to his neceſſary Deſtruction.
jaminites had not taken liberty of giving them It was lawful for Elimelech to make uſe of Pa-
ſelves Eaſe by Divorcement, they would often gans, and Idolaters, for the ſupply of all needful
helps.


LIB. XI.
121
Naomi and Rut H.
own.
helps. There cannot be a better Employment of this Courage become Ifraelites
, when we are left
Moabites
, than to be the Treaſurers and Purveyors comfortleſs in the midſt of the Moab of this World,
of God's Children : wherefore ſerve they, but to to reſolve the Contempt of all Dangers in the
gather for the true Owners? It is too much Nice-Way to our Home? As contrarily, nothing doth
neſs in them, which forbear the Benefit they more miſ-beſeem a Chriſtian, than that his Spirit
might make of the Faculties of profane, or heri- ſhould flag with his Eſtate, and that any Difficul-
tical Perſons; they conſider not that they have ty ſhould make him deſpair of attaining his beſt
more right to the Good ſuch Men can do, than Ends.
they that do it, and challenge that Good for their Goodneſs is of a winning quality whereſoever
La bios o the
it is ; and even amongſt Infidels will make it ſelf
But I cannot fee, how it could be lawful for Friends. The good Diſpoſition of Naomi carries
his Sons to match with the Daughters of Moab. away the Hearts of her Daughters-in-law with
Had theſe Men heard how far, and under how fo- her, ſo as they are ready to forſake their Kin-
lemn an Oath their Father Abraham ſent for a Wife dred, their Country, yea their own Mother, for
of his own Tribe, for his Son Iſaac ? Had they a Stranger, whoſe Affinity died with her Sons.
heard the earneſt Charge of holy Iſaac, to the Son Thoſe Men are worſe than Infidels, and next to
he bleſſed, Thoi Jhalt not take a Wife of the Daugh- Devils, that hate the Vertues of God's Saints; and
ters of Canaan? Had they forgotten the Plagues of could love their Perſons well, if they were not
Ifrael for but a ſhort Converſation with the Moabi-conſcionable.
tiſh Women? If they plead remoteneſs from their How earneſtly do theſe two Daughters of Moab
own People ; Did they not remember how far plead for their continuance with Naomi ; and how
Jacob walked to Padan- Aram? Was it further from hardly is either of them diſſuaded from partaking
Moab to Bethlem, than from Bethlem to Moab? And of the Miſery of her Society! There are good
if the Care of themſelves led them from Bethlem Natures even among Infidels, and ſuch as for Mo-
to Moab; ſhould not their Care of Obedience to ral Diſpoſition, and Civil Reſpects, cannot be ex-
God, have as well carried them back from Moab ceeded by the beſt Profeſſors. Who can ſuffer
to Bethlem ? Yet if their Wives would have left his Heart to reſt in thoſe Qualities, which are
their Idolatry with their Maiden-head; the Match common to them that are without God?
had been more ſafe ; but now, even at the laſt Naomi could not be ſo inſenſible of her own
farewel
, Naomi can ſay of Orpah, That ſhe is re- Good, as not to know how much Comfort le
turned to her gods. Theſe Men have ſinned in might reap to the Solitarineſs, both of her Voy-
their Choice, and it ſpeeds with them according- age and her Widowhood, by the Society of theſe
ly. Where did ever one of theſe unequal Matches two younger Widows, whoſe Affections ſhe had
proſper? The two Sons of Elimelech are ſwept | ſo well tried ; even very Partnerſhip is a mitiga-
away Childleſs in the prime of their Age, and in- tion of Evils ; yet ſo earneſtly doth ſhe diffuade
ſtead of their Seed, they leave their Carkaſſes in them from accompanying her, as that ſhe could
Moab, their Wives Widows, their Mother Child- not have ſaid more, if ſhe had thought their Pre-
leſs, and helpleſs amongſt Infidels, in that Age ſence irkſome and burdenſome : good Diſpoſitions
which moſt needed Comfort. How miſerable do love not to pleaſure themſelves with the Diſad-
we now find poor Naomi? which is left deftitute vantage of others; and had rather be miſerable
of her Country, her Husband, her Children, her alone, than to draw in Partners to their Sorrow;
Friends; and turned looſe and folitary to the Mer- for the fight of another's Calamity, doth rather
cy of the World : yet even out of theſe hopeleſs double their own; and if themſelves were free,
Ruines will God raiſe Comfort to his Servant. would affect them with Compaſſion : as contrari-
The firſt good News is, That God hath viſited his ly, ill Minds care not how many Companions
People with Bread ; now therefore, ſince her Huf- they have in Miſery, nor how few Conſorts in
band and Sons were unrecoverable, ſhe will try Good; if themſelves miſcarry , they could be
to recover her Country, and Kindred. If we can content all the World were inwrapped with them
have the ſame Conditions in Judah, that we have in the fame Diſtreſs.
in Moab, we are no Ifraelites if we return not. I marvel not that Orpah is by this ſeaſonable Im-
Whiles her Husband and Sons lived, I hear no portunity perſuaded to return; from a Mother-
motion of retiring Home ; now theſe her earthly in-law, to a Mother in Nature ; from a toilfom
ſtays are removed, ſhe thinks preſently of remo- Journey, to Reft ; from Strangers, to her Kindred;
ving to her Country; neither can we ſo heartily from an hopeleſs Condition, to likelyhoods of
think of our Home above, whiles we are furniſh-Contentment. A little Intreaty will ſerve to move
ed with theſe worldly Contentments ; when God Nature to be good unto it ſelf: every one is rä-
ſtrips us of them, ſtraightways our Mind is home-ther a Naomi to his own Soul, to perſuade it to
ward.
ſtay ſtill, and enjoy the Delights of Moab, rather
She that came from Bethlem, under the Prote- than to hazard our Entertainment in Bethlem.
etion of an Husband, attended with her Sons, fto- Will Religion allow me this wild Liberty of my
red with Subſtance; reſolves now to meaſure all Ations, this looſe Mirth, theſe carnal Pleaſures?
that way alone. Her Adverſity had ſtripp'd her Can I be a Chriſtian, and not live ſullenly ? None
of all, but a good Heart ; that remains with her, but a regenerate Heart can chuſe rather to ſuffer
and bears up her Head in the deepeſt of her Ex- | Adverſity with God's People, than to enjoy the
tremity. True Chriſtian Fortitude wades thorow Pleaſures of Sin for a feaſon.
all Evils ; and though we be up to the Chin, yet The one Siſter takes an unwilling Farewel, and
keeps firm footing againſt the Stream : where this moiſtens her laſt Kiſſes with many Tears: the one
is, the Sex is not difcerned ; neither is the quanti- cannot be driven back, but repels one Intreaty
ty of the Evil read in the face. How well doth with another ; Intreat me not to leave thee ; for whither
R
thout
122
Contemplations.
LIB. XI.


those goeft, I will go ; where thou dwelleft, I will dwell; Forms of Good, there are more that care to ſeem,
tby People ſhall be my People, thy God my God; where than to be: Naomi, hates this Hypocriſie, and
thoi dieft, I will die, and there will I be buried. Ruth ſince God hath humbled her, deſires not to be re-
ſaw ſo much upon ten Years Trial, in Naomi, as ſpected of Men. Thoſe which are truly brought
was more worth than all Moab; and in Compari- down, make it not Dainty that the World ſhould
fon whereof, all worldly Reſpects deſerved no- think them fo; but are ready to be the firft Pro-
thing but Contempt: The next Degree unto God-clamers of their own Vileneſs.
lineſs is the love of Goodneſs: he is in a fair Naomi went full out of Bethlem to prevent Want;
way to Grace, that can value it; if ſhe had not and now ſhe brings that Wänt home with her,
been already a Profelyte, ſhe could not have ſet which ſhe deſired to avoid. Our Blindneſs oft
this Price upon Naomi's Vertue. Love cannot be times carries us into the Perils we feek to eſchew :
ſeparated from a Defire of Fruition ; in vain had God finds it beft many times, to croſs the likely
Ruth proteſted her Affection to Naomi, if the could Projects of his deareft Children, and to multiply
have turned her out to her Journey alone ; Love thoſe Afflictions, which they feared ſingle.
to the Saints doth not more argue our Intereſt in Ten Years have turned Naomi into Marab:
God, than Society argues the Truth of our Love. What Aſſurance is there of theſe Earthly Things,
As ſome tight Veffel that holds out againſt whereof one Hour may ſtrip us? What Man can
Wind and Water, ſo did Ruth againſt all the Pow- fay of the Years to come, Thus I will be ? How
ers of a Mothers Perſuaſions ; the impoſſibility of juſtly do we contemn this Uncertainty, and look
the Comfort of Marriage in following her (which up to thoſe Riches that cannot but endure, when
drew back her Sifter-in-law) cannot move her. Heaven and Earth are diffolved?
She hears her Mother, like a modeft Matron (con-
trary to the Faſhion of theſe Times ) fay, I am too
old to have a Husband ; and yet ſhe thinks not on Boaz and RUTH.
the contrary, I am too young to want an Huf-
band : It ſhould feem, the Moabites had learned Crossde
this Fafhise de bradle toe expect the Brotherh vaia w Hides Eelimelech, thifced to Moab to avoid the
and Age of Naomi cuts off that Hope ; neither continued Rich and Powerful : he ſtaid at Home,
could Ruth then dream of a Boaz that might ad- and found that which Elimelech went to ſeek, and
vance her; it is no Love that cannot make us wil- miſſed. The Judgment of Famine doth not light-
ling to be miſerable for thoſe we affect : the hol- ly extend it ſelf to all : Peſtilence and the Sword
loweſt Heart can be content to follow one that ſpare none; But Dearth commonly plagueth the
proſpereth: Adverſity is the only Furnace of meaner ſort, and baulketh the Mighty. When Bo-
Friendſhip: if Love will not abide both Fire and az his Store-Houſe was empty, his Fields were
Anvil, it is but counterfeit ; ſo in our love to God, full, and maintained the Name of Bethlem. I do
we do but crack, and vaunt in vain, if we cannot not hear Ruth ſtand upon the Terms of her better
be willing to ſuffer for him.
Education, or wealthy Parentage ; but now, that
But if any Motive might hope to ſpeed, that God hath called her to Want, Thé ſcorns not to
which was drawn from Example, was moſt like-lay her Hand unto all homely Services; and
ly ; Behold, thy Siſter-in-law is gone back unto her Peon | thinks it no diſparagement to find her Bread in
ple, and to her gods; return thou after her. This one other Mens Fields: there is no harder Leſſon to
Art-leſs Perſuaſion hath prevailed more with the a generous Mind, nor that more beſeems it, than
World, than all the Places of Reaſon: How ma- either to bear Want, or to prevent it ; Baſe Spi-
ny Millions miſcarry upon this Ground! Thus did rits give themſelves over to Idleneſs and Miſery,
my Fore-fathers ; thus do the moſt; I am neither and becauſe they are croſſed, will fullenly pe-
the firſt, nor the laſt ! Do any of the Rulers; riſh.
We ſtraight think that, either ſafe or pardonable, That good Woman hath not been for nothing
for which we can plead a Precedent. This good in the School of Patience ; ſhe hath learned Obe-
Woman hach more Warrant for her Reſolution, dience to a poor Step-Mother; ſhe was now a Wi-
than another's Practice : the Mind can never be dow, paft reach of any Danger of Correction;
ſteady, whiles it ſtands upon others Feet, and till beſides, that Penury might ſeem to diſpenſe with
it be ſettled upon ſuch Grounds of Aſſurance, that Awe. Even Children do eaſily learn to contemn
it will rather lead than follow; and can ſay with the Poverty of their own Parents ; yer hath ſhe
Foshua, whatſoever become of the World, 1 and inured her ſelf to Obedience, that ſhe will not ſo
my Houſe will ſerve the Lord.
much as go forth into the Field to glean, without
If Naomi had not been a Perſon of eminent the Leave of her Mother-in-law, and is no leſs
Note, no Knowledge had been taken at Bethlem of obſequious to Marah, than he was to Naomi. What
her Return. Poverty is ever obſcure ; and thoſe ſhall we ſay to thoſe Children, that in the main
that have little, may go and come without Noiſe. Actions of their Life, forget they have natural
If the Streets of Bethlem had not before uſed to Parents? It is a ſhame to fee, that in mean Fami-
ſay, There goes Naomi ; they had not now asked, lies, want of Subſtance cauſeth want of Duty:
Is not this Naomi ? She that had loſt all things, but and that Children ſhould think themſelves privi-
her Name, is willing to part with that alſo; Call leged for Unreverence, becauſe the Parent is poor.
me not Naomi, but call me Marah. Her Humility Little do we know when we go forth in the Morn-
cares little for a glorious Name, in a dejected ing, what God means to do with us ere Night:
Eſtate. Many a one would have ſet Faces upon there is a Providence that attends on us in all
their Want, and in the Bitterneſs of their Condi- our Ways, and guides us inſenſibly to his own
tion, have affected the name of Beauty. In all | Ends; that Divine Hand leads Ruth blindfold to
th

و




L I B. XI.
123
BO Az and RUTH.
the Field of Boaz : That ſhe meets with his Rea-, but an Handful, or a Sheaf; how ſhould we be
pers, and falls upon his Land amongſt all the affected to our God for whole Fields full
, for full
Fields of Bethlebem, it was no Praiſe to her Electi- Barns, full Garners ?
on, but the gracious Diſpoſition of hirn, in whom Doubtleſs, Boaz having taken Notice of the
we move : His Thoughts are above ours
, and do good Nature, dutiful Carriage, and the near Afi-
fo order our Actions, as we, if we had known, nity of Ruth, could not but purchaſe ſome great-
fhould have wiſhed. No ſooner is the come into er Beneficence, and higher Reſpects to her ; yet
the Field, but the Reapers are friendly to her ; no now onwards he fits his Kindneſs to her Conditi-
fooner is Boaz, come into his Field, but he invites on, and gives her that, which to her Meanneſs
her to more Bounty than ſhe could have deſired; ſeemed much, though he thought it little. Thus
now, God begins to repay into her Boſom her doth the Bounty of our God deal with us : It is
Love and Duty to her Mother-in-law. Reverence not for want of Love, that he gives us no greater
and loving Reſpects to Parents, never yet went Meaſure of Grace, but for want of our Fitneſs and
away unrecompenced, God will ſurely raiſe up Capacity : He hath reſerved greater Preferments
Friends amongſt Strangers to thoſe that have been for us, when it ſhall be ſeaſonable for us to receive
officious at Home.
them.
It was worth Ruth's Journey from Moab, to Ruth returns Home wealthy with her Ephah of
meet with ſuch a Man as Boáz, whom we find Barley, and thankfully magnifies the liberality of
Thrifty, Religious, Charitable ; though he were Poaz, her new Benefactor : Naomi repays his Be-
Rich, yet he was not Careleſs; he comes into the neficence with her Bletling ; Bleſſed be be of the Lord.
Field to over-fee his Reapers. Even the beſt If the Rich can exchange their Alms with the Poor
Eſtate requires careful Managing of the Owner; for Bleffings, they have no Cauſe to complain of
he wanted no Officers to take Charge of his Hus- anill Bargain. Our Gifts cannot be worth their
bandry, yet he had rather be his own Witneſs : faithful Prayers; therefore it is better to give than
After all the Truſt of others, the Maſter's Eye to receive; becauſe he that receives, hath but a
feeds the Horſe.
worthleſs Arms; he that gives, receives an un-
The Maſter of the great Houſhold of the World, valuable Bleſſing.
gives us an Example of this Care, whoſe Eye is I cannot but admire the Modeſty and Silence
in every corner of his large Poffefſion: Not Ci- of theſe two Women : Naomi had not ſo much as
vility only, but Religion binds us to good Hus- talked of her Kindred in Bethlehem, nor till now,
bandry: We are all Stewards; and what Account had ſhe told Ruth that ſhe had a Wealthy Kinſman;
can we give to our Maſter, if we never look after neither had Ruth inquired of her Husband's great
our Eſtate? I doubt whether Boaz had been ſo Alliance; but both fat dawn meekly with their
rich, if he had not been ſo frugal; yet was he not own wants, and cared not to know any Thing
more Thrifty than Religious: He comes not to elfe, fave that themſelves were poor. Humility
his Reapers, but with a Bleſſing in his Mouth: is ever the way to Honour.
The Lord be with you, as one that knew, if he were It is a Diſcourteſie where we are beholden, to
with them and not the Lord; his Preſence could alter our Dependancy. Like as Men of Trade
avail nothing. All the Buſineſs of the Family take it ill, if Cuſtomers which are in their Books,
ſpeeds the better for the Maſter's Benediction : go for their Wares to another Shop. Wiſely doth
Thoſe Affairs are likly to fucceed, that take their Naomi adviſe Ruth, not to be ſeen in any other
Beginning at God.
Field, whiles the Harveſt laſted. The very taa
Charity was well matched with his Religion ; king of their Favours, is a Contentment to thoſe
without which, good Works are but Hypocrifier which have already well deſerved ; and it is Quar-
No ſooner, doth he hear the Name of the Moabiteſs, rol enough that their Courteſie is not received.
but he ſeconds the Kindneſs of his Reapers; and How ſhall the God of Heaven take it, that whiles
ſtill he riſes in his Favours: Firſt, She may glean he gives and proffers large, we run to the World,
in his Field ; then she may drink of his Veſſels; that can afford us nething but Vanity and Vexam
then ſhe ſhall take her Meal with his Reapers; and tion?
part of it from his own Hand: Laſtly, His Work Thoſe that can leaſt act, are oft-times the beſt
men muſt let fall Sheaves for her gathering. A to adviſe. Good old Naomi fits ſtill at Home, and
fmall Thing helps the Needy; an Handful of by her Counſel pays Ruth all the love ſhe ows her.
Gleanings, a Lapfull of parched Corn, a Draught The Face of that Áætion to which ſhe directs her,
of the Servants Bottles, a looſe Sheaf was ſuch a is the worſt piece of it ; the Heart was found.
Favour to Ruth, as ſhe thought was above all Re- Perhaps, the Aſſurance, which long Trial had gi-
compence : This was not ſeen in the Eſtate of Bo- ven her of the good Government, and firm Cha-
az, which yet makes her for the Time happy. If ſtity of her Daughter-in-law, together with her
we may refreſh the Soul of the Poor with the very Perſwafion of the Religious Gravity of Boaz, made
Offals of our Eſtate, and not hurt our felves, woe her think that Deſign faſe, which to others had
be to us if we do it not. Our Barns fhall be as been perilous, if not deſperate. But beſides that,
full of Curſes as of Corn, if we grudge the holding Boaz next of Blood to Elimelech, ſhe made
ſcattered Ears of our Field to the Hands of the Account of him as the lawful Husband of Ruth ;
Needy.
fo as there wanted nothing but a Challenge, and
How thankful doth Ruth take theſe ſmall Fa- Confummation. Nothing was abated, but fome
vours from Boaz? Perhaps ſome rich Jewel in Mo- outward Solemnities, which though expedient
ab would not have been ſo welcome. Even this for the Satisfaction of others; yet were not effen-
was a Preſage of her better Eftate. Thofe which tial to Marriage : And if there were not theſe
fhall receive great Bleſſings, are ever thankful for Colours for a Project fo fufpicious, it would not
little ; and if poor Souls be fo thankful to us, for follow, that the A&tion were warrantable, becauſe
R: 2
Nizomies,





I 24
Contemplations.
Lib. XI.
Naomies. Why ſhould her Example be more ſafe | Boaz is reftlefs in the Proſecution of this Suit ;
in this, than in matching her Sons with Infidels; and haftens him from his Threſhing-Floor, to the
than in ſending back Orpha to her Father's god's Gate, and there convents the nearer Kinſman be
If every Act of an holy Perſon ſhould be our Rule, fore the Elders of the City: What was it that
we ſhould have crooked Lives : Every Action that made Boaz ſo ready to entertain, fo forward to
is reported, is not ſtrait-ways allowed. Our urge this Match? Wealth ſhe had none, not ſo
Courſes were very uncertain, if God had not gi- much as Bread, but what ſhe gleaned out of the
ven us Rules, whereby we may examine the Ex- Field: Friends ſhe had none, and thoſe fhe had
amples of the beſt Saints, and as well cenſure, as elſewhere, Moabites : Beauty ſhe could not have
follow them. Let them that ſtumble at the Bold much after that ſcorching in her Travel, in her
neſs of Ruth, imitate the Continence of Boaz. Gleanings : Himſelf tells her, what drew his
Theſe Times were not delicate. This Man Heart to her , ( All the City of my People doth know
(though great in Bethlehem ) lays him down to reſt that thou art a vertuous Woman) Vertue in whom-
upon a Pallat, in the Floor of his Barn ; when he ſoever it is found, is a great Dowry; and where
awakes at Midnight, no marvel if he were amazed it meets with an Heart that knows how to value
to find himſelf accompanied; yet though his Heart it, is accounted greater Riches than all that is hid
were cheared with Wine, the Place folitary, the in the Bowels of the Earth. The Corn Heap of
Night filent, the Perſon comely, the Invitation Boaz was but chaff to this, and his Money Drofs.
plauſible, could he not be drawn to a raſh Act of As a Man that had learned to ſquare his Actions
Luft: His Appetite could not get the Victory of to the Law of God, Boaz proceeds legally with
Reaſon, though it had Wine and Opportunity his Rival; and tells him of a Parcel of Elimelech's
to help it. Herein Boaz ſhewed himſelf a great Land ( which, it is like, upon his removal to Mo-
Maſter of his Affections, that he was able to reſiſt ab, he had alienated;) which he (as the next
a fit Temptation. It is no thank to many, that Kinſman) might have power to redeem ; yet fo
they are free of ſome Evils; perhaps they wanted as he muſt purchaſe the Wife of the Deceaſed with
not Will, but Convenience. But if a Man, when the Land. Every Kinſman is not a Boaz ; the
he is fitted with all Helps to his Sin, can repell Man could liſten to the Land, if it had been
the Pleaſure of Sin, out of Conſcience; this free from the Clog of a neceffary Marriage; but
is true Fortitude.
now he will rather leave the Land, than take the
Inſtead of touching her as a Wanton, he bleffes Wife, left whiles he ſhould preſerve Elimelech's In-
her as a Father, incourageth her as a Friend, pro- heritance, he ſhould deſtroy his own; for the
miſeth her as a Kinſman, rewards her as a Patron, next Seed which he ſhould have by Ruth, ſhould
and ſends her away laden with Hopes, and Gifts ; not be his Heir, but his deceaſed Kinſman's :
no leſs chaft, more happy than ſhe came. O ad- How knew he whether God might not by that
mirable Temperance worthy the Progenitor of Wife, ſend Heirs enough for both their Eſtates ?
him, in whoſe Lips and Heart was no Guile ! rather had he therefore incur a manifeſt Injuſtice,
If Boaz had been the next Kinſman, the Mar- than hazard the Danger of his Inheritance. The
riage had needed no Protraction, but now that Law of God bound him to raiſe up Seed to the
his Conſcience told him, that Ruth was the Right next in Blood; the Care of his Inheritance draws
of another, it had not been more Senſuality than him to a neglect of his Duty, though with Infamy
Injuſtice, to have touched his Kinſwoman. It and Reproach; and now he had rather his Face
was not any bodily Impotency, but Honeſty and ſhould be ſpit upon, and his Name ſhould be called
Conſcience that reſtrained Boaz ; for the very | The Houſe of him whoſe Shooe was pulled off, than to
next Night ſhe conceived by hims that good reſerve the Honour of him, that did his Brother
Man wiſhed his Marriage Bed holy, and durft not Right, to his own Prejudice.si
lie down in the Doubt of a Sin. Many a Man How many are there, that do ſo over-love their
is honeſt out of Neceſſity, and affects the Praiſe Iſſue, as that they regard neither Sin nor Shame
of that, which he could not avoid ; but that in advancing it? And that will rather indanger
Man's Mind is ſtill an Adulterer, in the forced their Soul, than loſe their Name? It is a woful
Continence of his Body. No Action can give us Inheritance, that makes Men Heirs of the Venge-
true Comfort, but that which we do out of the ance of God. Boaz is glad to take the Advantage
Grounds of Obedience.
of his Refuſal ; and holds that Shooe ( which was
Thoſe which are fearful of finning, are careful the ſign of his Tenure) more worth than all the
not to be thought to fin. Boaz, though he knew Land of Elimelech. And whereas other Wives pur-
himſelf to be clear, would not have occaſion of chaſe their Husbands with a large Dowry, this
Suſpicion given to others; ( let no Man know that Man purchaſeth his Wife at a dear Rate, and
a Woman came into the Floor : ) A good Heart is no thinks his Bargain happy. All the Subſtance of
leſs afraid of a Scandal, than of a Sin; whereas the Earth, is not worth a vertuous and prudent
thoſe that are reſolved not to make any ſcruple of Wife; which Boaz doth now ſo rejoyce in, as if
Sin, deſpiſe others Conſtructions, not caring he this Day only began to be wealthy.
whom they offend, ſo that they may pleaſe them Now is Ruth taken into the Houſe of Boaz; ſhe
ſelves. That Naomi might ſee her Daughter-in- that before had ſaid, ſhe was not like one of his
law was not ſent back in diſlike, ſhe comes Home Maidens, is now become their Miſtreſs. This Day
laden with Corn; Ruth hath gleaned more this the hath gleaned all the Fields and Barns of a rich
Night, than in half the Harveſt. The Care of Husband; and (that their might be no want in
Boaz was, that ſhe would not return to her Mo- her Happineſs) by a gracious Husband ſhe hath
ther empty : Love whereſoever it is, cannot be gained an happy Seed; and hath the Honour,
Niggardly. We meaſure the Love of God by his above all the Dames of Iſrael, to be the great
Gifts : How ſhall he abide to ſend us away empty Grand-mother of a King, of David, of the Meſſiah.
from thoſe Treaſures of Goodneſs.
Now

Lib. XI.
125
ANNA and PENINN A.
II
Now is Marab turned back again to Naomi ; have wiſhed Peninna barren, and Anna fruitful ?
and Orpha, if he hear of this in Moab, cannot but But if ſhe ſhould have had both Iſſue and Love,
envy at her Siſter's Happineſs
. O the ſure and ſhe had been proud, and her Rival deſpiſed. God
bountiful Payments of the Almighty! Who ever knows how to diſperſe his Favours ſo, that every
came under his Wing in vain? Who ever loſt by one may have Cauſe both of Thankfulneſs and
truſting him? Who ever forſook the Moab of this Humiliation ; whiles there is no one that hath all,
World for the true Iſrael, and did not at laſt re no one but hath fome. If Envy and Contempt
joyce in the Change?
were not thus equally tempered, ſome would be
over haughty, and others too miſerable ; but now
every Man fees that in himſelf which is worthy
1 ANNA and PENIN NA.
of Contempt, and matter of Emulation in others;
and contrarily, ſees what to pity, and diſlike in
the moſt Eminent, and what to applaud in him-
LL Cuſtoms, where they are once entertained, ſelf, and out of this Contrariety, ariſes a ſweet
are not eaſily diſcharged; Polygamy, beſides Mean of Contentation. 2009
carnal Delight, might now plead Age and Ex The Love of Elkanab is ſo unable to free Anna
ample : So as even Elkanah (though a Levite ) is from the Wrongs of her Rival, that it procures
tainted with the Sin of Lamech ; like as Faſhions them rather. The Unfruitfulneſs of Anna had ne-
of Attire, which at the firſt were diſliked as un ver with ſo much deſpight been laid in her Dilh,
comely, yet when they are once grown common, if her Husband's Heart had been as barren of
are taken up of the Graveſt
. Yet this Sin ( as then Love to her. Envy, though it take Advantage
currant with the time ) could not make Elkanah of our Weakneſſes, yet is ever raiſed upon ſome
not Religious. The Houſe of God in Shilo was Grounds of Happineſs in them whom it emulates;
duly frequented of him ; often times, alone, in it is ever an ill Effect of a good Cauſe: If Abel's
his ordinary courſe of Attendance; with all his. Sacrifice had not been accepted, and if the Accep-
Males, thrice a Year; and once a Year with all tation of his Sacrifice had not been a Bleſſing, no
his Family. The continuance of an unknown Sin Envy had followed upon it.
cannot hinder the Uprightneſs of a Man's Heart There is no Evil of another, wherein it is fit
with God; as a Man may have a Mole upon his to rejoyce, but his Envy, and this is worthy of
Back, and yet think his Skin clear; the leaſt touch our Joy and Thankfulneſs, becauſe it ſhews us the
of Knowledge or Wilfulneſs mars his Sincerity. Price of that good, which we had, and valued
He that by vertue of his place was imployed not. The Malignity of Envy is thus well anſwer
about the Sacrifices of others, would much leſs ed, when it is made the evil Cauſe of a good
neglect his own. It is a Shame for him that teach-Effect to us, when God and our Souls may gain
es God's People that they ſhould not appear before by another's Sin. I do not find that Anna inſulted
the Lord empty, to bring no Sacrifice for himſelf. upon Peninna, for the greater Meaſure of her Hus-
If Levites be profane, who ſhould be Religious ? band's Love, as Peninna did upon her, for her
2. It was the Faſhion, when they ſacrificed, to Fruitfulneſs. Thoſe that are truly gracious, know
feaft; ſo did Elkanah; the Day of his Devotion how to receive the Bleſſings of God without Con-
is the Day of his Triumph; he makes great Cheer tempt of them that want; and have learned to be
for his whole Family, even for that Wife which he thankful, without overlineſs.
loved leſs. There is nothing more comely than Envy, when it is once conceived in a malicious
Cheerfulneſs in the Services of God. What is Heart, is like Fire in Billets of Juniper, which
there in all the World, wherewith the Heart of ( they ſay ) continues more Years than one. Every
Man ſhould be ſo lift up, as with the Conſcience Year was Anna thus vexed with her emulous Part-
of his Duty done to his Maker ? Whiles we do ner, and troubled both in her Prayers and Meals :
fo, God doth to us, as our Glaſs, ſmile upon us, Amidſt all their Feaſtings, ſhe fed on nothing but
while we ſmile on him.
Tears. Some Diſpoſitions are leſs ſenſible, and
Love will be ſeen by Entertainment; Peninna more careleſs of the Deſpight and Injuries of
and her Children ſhall not complain of Want, but others, and can turn over unkind Uſages, with
Anna ſhall find her Husband's Affection in her Por- Contempt. By how much more tender the Heart
tion: As his Love to her was double, ſo was her is, ſo much more deeply is it ever affected with
Part; ſhe fared not the worſe becauſe ſhe was Diſcourteſies: As Wax receives and retains that
Childleſs : No good Husband will diſlike his Wife Impreffion, which in the hard Clay cannot be
for a Fault out of the Power of her Redreſs : Yea, ſeen ; or as the Eye feels that Mote, which the
rather, that which might ſeem to loſe the Love Skin of the Eye-lid could not complain of. Yet
of her Husband, wins it, her Barrenneſs. The the Husband of Anna ( as one that knew his Duty)
good Nature of Elkanah laboured by his dear Re-labours by his Love, to comfort her againſt theſe
1pects to recompence this AMiction, that fo fhe Diſcontentments, Why weepeſt thou ? Am not I better
might find no leſs Diſcontentment in the Fruit of to thee than ten Sons? It is the Weakneſs of good Na-
his hearty Love, than ſhe had Grief from her own tures, to give ſo much Advantage to an Enemy ;
Fruitleſneſs
. It is the Property of true Mercy, what would Malice rather have, than the Vexa-
to be moſt favourable to the Weakeſt: Thus doth tion of them whom it perfecutes? We cannot bet-
the gracious Spouſe of the Chriſtian Soul pity the ter pleaſe an Adverſary, than by hurting our
Barrenneſs of his Servants
. O Saviour, we ſhould felves : This is no other than to humour Envy, to
not find thee ſo indulgent to us, if we did not ſerve the turn of thoſe that malign us, and to draw
complain of our own Unworthineſs
. Peninna may on that Malice whereof we are weary; whereas
have the more Children, but barren Anna hath Careleſnefs puts ill Will out of Countenance, and
the moſt Love. How much rather could Elkanab | makes it withdraw it ſelf in a Rage, as that which
doch


126
Contemplations.
LIB. XI.

doth but ſhame the Author, without the Hurt of Drunkennefs more deeply than her Reprover ;
the Patient. In cauſeleſs Wrongs, the beſt Reme- Count not thine Hand-maid for a Daughter of Belial.
dy is Contempt.
The Drunkards ſtile begins in Lawleſneſs, pro-
She that could not find Comfort in the loving ceeds in Unprofitableneſs, ends in Mifery; and
Perſwalions of her Husband, ſeeks it in her Pray- all fhut up in the Denomination of this Pedigree.
ers, ſhe riſes up hungry from the Feaſt, and baftens A Son of Belial.
to the Temple; there ſhe pours out her Tears If Anna had been tainted with this Sin, fhe
and Supplications. Whatſoever the Complaint be, would have denyed it with more Favour, and have
here is the Remedy. There is one univerſal Re- diſclaimed it with Extenuation ; What if I ſhould
ceipt for all Evils, Prayer: when all Helps fails have been merry with Wine? Yet I might be
us, this remains, and whiles we have an Heart, devout : If I ſhould have over-joyed in my Sacri-
comforts it.
fice to God, one Cup of Exceſs had not been fo
Here was not more Bitterneſs in the Soul of hainous: Now her Freedom is ſeen in her Seve-
Anna, than Fervency ; ſhe did not only Weep and rity. Thoſe which have clear Hearts from any
Pray, but Vow unto God: If God will give her Sin, proſecure it with Rigour ; whereas the Guil-
a Son, the will give her Son to God back again : ty are ever partial: Their Conſcience holds their
Even Nature it ſelf had confecrated her Son to Hand, and tells them that they beat themſelves
God; for he could not but be born a Levite: But whiles they puniſh others.
if his Birth make him a Levite, her Vow ſhall Now Eli fees his Error, and recants it; and to
make him a Nazarite, and dedicate his Minority make amends for his rafh Cenſure, prays for her.
to the Tabernacle. The Way to obtain any Be- Even the beſt may err, but not perlift in it:
nefit, is to devote it in our Hearts, to the Glory When good Natures have offended, they are un-
of that God, of whom we ask it : By this Means quiet, till they have haftened Satisfaction. This
fhall God both pleaſure his Servant, and honour was within his Office, to pray for the Diſtreſſed :
himſelf; whereas, if the Scope of our Deſires be Wherefore ſerves the Prieſt, bút to ſacrifice for the
carnal, we may be ſure, either to fail of our Suit, People ? And the beſt Sacrifices are the Prayers of
or of a Bleſſing
Faith.
She that began her Prayers with Faſting and
Heavineſs, riſes up from them with Cheerfulneſs
ELI and ANN A.
and Repait. It cannot be ſpoken, how much Eaſe
and Joy the Heart of Man finds in having unload-
ed his Cares, and poured out his Supplications in-
O of is
of the Tabernacle: Where ſhould the Prieſts the Suit which is faithfully asked, is already
of God be but in the Temple ? Whether for Aai- granted in Heaven. The Conſcience may well
on or Over-light. Their very Prefence keeps reft, when it tells us, that we have neglected no
God's Houſe in order, and the Preſence of God Means of redreſſing our Aliction; for then it
keeps their Hearts in order.
may reſolve to look either for Amendment, or
It is oft found, that thoſe which are themſelves Patience.
confcionable, are too forward to the cenſuring of The Sacrifice is ended, and now Elkanab and
others: Good Eli, becauſe he marks the Lips of his family riſe up early to return unto Ramah
Anna to move without Noiſe, chides her as drun- but they dare not fer forward till they have wor-
ken, and uncharitably miſ-conftrues her Devoti- fhipped before the Lord. That Journey cannot
on: It was a weak Ground whereon to build ſo hope to proſper, that takes not God with it. The
heavy a Sentence. If ſhe had ſpoken too loud, Way to receive Bleſſings at Home, is to be devout
and incompoſedly, he might have had ſome juſt at the Temple.
Colour for his Conceit; but now to accuſe her She that before conceived Faith in her Heart,
Silence (notwithſtanding all her Tears which he now conceives a Son in her Womb: God will ra-
ſaw ) of Drunkenneſs, it was a zealous Breach of ther work Miracles than faithful Prayers ſhall
Charity.
return empty. I do not find that Peninna asked
Some Spirit would have been enraged with ſo any Son of God, yet ſhe had ſtore ; Anna begged
raſh a Cenſure : When Anger meets with Grief, hard for this one, and could not till now obtain
both turn into Fury ; but this good Woman had him. They which are deareſt to God, do oft-
been inured to Reproaches, and beſides, did well times with great difficulty work out thoſe Bleſſings
ſee the Reproof aroſe from Miſpriſion, and the which fall into the Mouths of the Careleſs. That
Miſpriſion from Zeal; and therefore anſwers wiſe Diſpoſer of all Things, knows it fit to hold
meekly, as one that had rather ſatisfie than expo us ſhort of thoſe Favours which we ſue for, whe-
ftulate; Nay, my Lord, but I am a Woman troubled ther for the Trial of our Patience, or the exerciſe
in Spirit. Eli may now learn Charity of Anna : If of our Faith, or the increaſe of our Importunity,
the had been in that Diſtemper, whereof he accu or the doubling of our Obligation.
ſed her, his juſt Reproof had not been ſo eaſily Thoſe Children are moſt like to prove Bleſſings,
digeſted: Guiltineſs is commonly clamorous and which the Parents have begged of God; and
impatient, whereas Innocence is ſilent, and care which are no leſs the Fruit of our Supplications,
leſs of mif-reports. It is natural to all Men, to than of our Body. As this Child was the Son of
wipe off from their Name, all Aſperſions of Evil
, his Mother's Prayers, and was conſecrated to God
but none do it with ſuch Violence as they which | e'er his poſſibility of Being; fo now himſelf ſhall
are faulty. It is a ſign the Horſe is galled, that know, both how he came, and whereto he was
ftirs too much when he is touched.
ordained ; and left he ſhould forget it, his very
She that was cenſured for drunken, cenſures Name ſhall teach him both ; ( She called his Name
Samuel )
3

Lib. XI.
127
ELI and his Sons.
Samuel.) He cannot ſo much as hear himſelf na with Wine; and this good Proof, both of the merci-
med, but he muſt needs remember both the extra- ful Audience of God, and the thankful Fidelity of
ordinary Mercy of God, in giving him to a bar- his Hand-maid ; this Sight calls him down to his
ren Mother; and the Vow of his Mother, in re- Knees (be worſhipped the Lord.) We are unprofita-
ſtoring him back to God by her zealous Dedica- ble Witneſſes of the Mercies of God, and the
tion; and by both of them learn Holineſs and Obe-Graces of Men, if we do not glorifie him for others
dience. There is no neceſſity of ſignificant Names; fakes, no leſs than for our own.
but we cannot have too many Monitors to put us. Eli and Anna grew now better acquainted; nei-
in mind of our Duty. von
ther had he fo much Cauſe to praiſe God for her,
It is wont to be the Father's Privilege to name as fhe afterwards for him. For if her own Pray-
his Child ; but becauſe this was his Mothers Son, ers obtained her firſt Child ; his Bleffing inriched
begotten more by her Prayers,than the Seed of El- her with five more. If ſhe had not given her firſt
kanab, it was but Reaſon, that ſhe ſhould have the Son to God ere ſhe had him; I doubt whether the
chief Hand, both in his Name and Diſpoſing. It had not been ever barren; or, if ſhe had kept her
had been indeed the Power of Elkanah, to have Samuel at home, whether ever ſhe had conceived
changed both his Name and Profeſſion, and abro- again ; now, that Piety which ſtripped her of her
gate the Vow of his Wife; that Wives might only Child for the Service of her God hath multipli-
know they were not their own; and that the Rib ed the Fruit of her Womb,and gave her five for that
might learn to know the Head: but Husbands one, which was ſtill no leſs hers, becauſe he was
ſhall abuſe their Authority, if they ſhall wilfully Gods. There is no lo certain Way of increaſe,
croſs the Holy Purpoſes and Religious Endeavours as to lend, or give unto the Owner of all Things.
of their Yoké-Fellows. How much more fit is it
for them to cheriſh all good Defires in the weaker
Veſſels? And as we uſe, when we carry a ſmall
bronills
Light in a Wind, to hide it with our Lap, or obably
ELi and bis Sons. And
Hand, that it may not go out. If the Wife be a 100
elade
Vine, the Husband ſhould be an Elm to uphold ff the conveyance of Grace were natural,
her in all worthy Enterpriſes, elſe ſhe falls to the Parents would not be ſo ill futed with Chil-
Ground and proves fruitleſs. bloid it dren. What good Man would not rather wilh
The Year is now come about; and Elkanah calls his Loins dry, than fruitful of Wickedneſs ? Now,
his Family to their holy Journey, to go up to fe- we can neither traducé Goodneſs, nor chufe but
rufalem, for the Anniverſary Solemnity of their traduce Sin. If Vertue were as well entailed up-
Sacrifice : Anna's Heart is with them, but ſhe hath on us, as Sin, one might ſerve to check the other
a good Excuſe to ſtay at home, the Charge of her in our Children ; but now, fince Grace is derived
Samuel : her ſucceſs in the Temple, keeps her hap- from Heaven, on whomſoever it pleaſes the Gi-
pily from the Temple ; that her Devotion may ver, and that Evil which ours receive hereditarily
be doubled, becauſe it was reſpited. God knows from us, is multiplied by their own Corruption,
how to diſpence with Neceflities; but if we ſuffer it can be no Wonder, that good Men have ili
idle and needleſs Occaſions to hold us from the Children, it is rather a Wonder that any Children
Tabernacle of God, our Hearts are but hollow to are not Evil. The Sons of Eli are as lewd, as him-
Religion. marts of Lumo
felf was holy. If the Goodneſs of Examples, Pre-
Now, at laſt, when the Child was weaned from cepts, Education, Profeſſion, could have been
her Hand, the goes up and pays her Vow, and Preſervatives from Extremity of Sin, thefe Sons of
with it, pays the Intereſt of her Intermiſſion. Ne- an holy Father had not been wicked; now, nei-
ver did Anna go up with ſo glad a Heart to Shilo, ther Parentage nor Breeding, nor Prieſthood can
as now that the carries God this reaſonable Pre- keep the Sons of Eli from the Sons of Belial. If
ſent, which himſelf gave to her, and ſhe vowed our Children be good, let us thank God for it ;
to him ; accompanied with the Bounty of other this was more than we could give them;
Sacrifices, more in Number and Meaſure, than the they may thank us, and themſelves: us, for their
Law of God required of her ; and all this is too Birth-Sin; themſelves for the improvement of it
little for her God, that ſo mercifully remembred to that height of Wickedneſs.
her Aficion,and miraculouſly remedied it. Thoſe If they had not been Sons of Eli, yet being
Hearts which are truly thankful, do no leſs re- Prieſts of God, who would not have hoped their
joyce in their Repayment, than in their Receit; very Calling ſhould have infuſed ſome Holineſs
and do as much ſtudy, how to ſhew their humble into them? But now even their white Ephod covers
and fervent Affections, for what they have, as how our foul Sins ; yea, rather, if they which ſerve at
to compaſs Favours when they want them; their the Altar, degenerate, their Wickedneſs is ſo much
Debt is their Burthen, which when they have dif-more above others, as their Places is holier. A
charged, they are at eaſe.
to wicked Prieſt is the worſt Crearure upon Earth.
If Anna had repented
of her Vow, and not pre- Who are Devils, but they which were once An-
ſented her Son to the Tabernacle, Eli could not gels of Light ? Who can ſtumble at the Sins of
have challenged him ; he had only ſeen her Lips the Evangelical Levites, that ſees ſuch Impurity
ftir, not hearing the Promiſe of her Heart. It was before the Ark of God? That God which promi-
enough that her own Soul knew her Vow, and red to be the Levites Portion, had ſet forth the
God which was Greater than it. The Obligation Portion of his Miniſters; he will feaſt them at his
of a ſecret Vow, is no leſs, than if it had Tenown Altar ; the Breaſt and the Right-ſhoulder
thouſand Witneſſes.
of the Peace-Offering was their Morfel: theſe
Old Eli could not chuſe but much rejoyce, to fee bold and coverous Prieſts will rather have the
this Fruit of thoſe Lips, which he thought moved Fleſh-hook their Arbiter, than God; whatſoever
thoſe
if evil,
128
LIB. XI.
Contemplations.

thoſe three Teeth faſten upon, ſhall be for their with Anger enough: he that was the Judge of IF-
Tooth; they were weary of one Joint, and now rael, ſhould have unpartially judged his own Fleſh
their Delicacy affects Variety ; God is not wor- and Blood; never could he have offered a more
thy to carve for theſe Men, but their own Hands; pleaſing Sacrifice, than the depraved Blood of ſo
and this they do not receive, but take; and take wicked Sons. In vain do we rebuke thoſe Sins
violently, unſeaſonably; it had been fit God Abroad, which we tolerate at Home. That Man
ſhould be firſt ſerved ; their Preſumption will not makes himſelf but ridiculous, that leaving his own
ſtay his leiſure ; ere the Fat be burned, ere the Houſe on Fire, runs to quench his Neighbours.
Fleſh be boiled, they ſnatch more than their ſhare I heard Eli ſharp enough to Anna, upon but a
from the Altar, as if the God of Heaven ſhould ſuſpicion of Sin; and now, how mild I find him
wait on their Palate ; as if the Iſraelites had come to the notorious Crimes of his own? Why do you
thither to ſacrifice to their Bellies; and (as com- So my Sons : It is no good Report ; my Sons, do no more
monly a wanton Tooth is the Harbinger to luxu-To: The Caſe is altered with the Perſons. If Na-
rious Wantonneſs ) they are no ſooner fed, than ture may be allowed to ſpeak in Judgment, and
they neigh after the Dames of Iſrael; holy Wo to make difference, not of Sins, but Offenders,
men aſſemble to the Door of the Tabernacle; theſe the Sentence muſt needs favour of Partiality. Had
Varlets tempt them to Luft, that came thither for theſe Men but ſome little flackened their Duty, or
Devotion; they had Wives of their own, yet their heedleſly omitted fome Rite of the Sacrifice, this
unbridled Deſires rove after Strangers, and fear Cenfure had not been unfit; but to puniſh the
not to pollute even that Holy Place with abomi-Thefts, Rapines, Sacrileges, Adulteries, Inceſts of
nable Filthineſs
. O Sins, too ſhameful for Men; his Sons, with Why do ye ſo, was no other than to
much more for the Spiritual Guides of Iſrael! He ſhave that Head, which had deſerved cutting off
that makes himſelf a Servant to his Tooth, ſhall As it is with ill Humors, that a weak Doſe doth but
eaſily become a Slave to all inordinate Affections. ftir, and anger them, not purge them out ; ſo it
That Ark which expiated other Mens Sins, added to fareth with Sins : An eaſie Reproof doth but in-
the Sins of the Sacrificers; doubtleſs, many a Soul courage Wickedneſs, and makes it think it ſelf ſo
was the cleaner for the Blood of the Sacrifices, flight, as that Cenſure importeth. A vehement
which they ſhed; while their own were more im- Rebuke to a capital Evil, is but like a ſtrong Show-
pure : and as the Altar cannot fanctifie the Prieſt, er to a ripe Field, which lays that Corn which
ſo the Uncleanneſs of the Miniſter cannot pollute were worthy of a Sickle. It is a breach of Juſtice,
the Offering ; becauſe the Vercue thereof is not not to proportionate the Puniſhment to the Of
in the Agent, but in the Inſtitution ; in the Re-fence : to whip a Man for a Murder, or to puniſh
preſentation his Sin is his own, the Comfort of the the Purſe for Inceſt, or to burn Treaſon in the
Sacrament is from God; our Clergy is no Char- Hand, or to award the Stocks to Burglary, it is to
ter for Heaven ; even thoſe whoſe Trade is De- patronize Evil, inſtead of avenging it: of the two
votion, may at once ſhew the Way to Heaven by Extreams, Rigour is more ſafe for the Publick
their Tongue, and by their Foot lead the way to Weal, becauſe the over-puniſhing of one Offender
Hell. It is neither a Cowl, nor an Ephod 'that frights many from finning. It is better to live in
can privilege the Soul.
a Common-wealth where nothing is lawful, than
The Sin of theſe Men was worthy of Contempt, where every thing. ISH TO LO
yea, perhaps, their perſons; but for the People Indulgent Parents are cruel to themſelves, and
therefore, to abhor the Offerings of the Lord, was their Poſterity. Eli could not have deviſed which
to add their Evil unto the Prieſts, and to offend way to have plagued himſelf, and his Houſe ſo
God, becauſe he was offended ; there can no Of- much, as by his Kindneſs to his Childrens Sins.
fence be juſty taken, even at Men; much leſs at What variety of Judgments doth he now hear of
God for the ſake of Men : No Man's Sins ſhould from the Meſſenger of God! Firſt, becauſe his old
bring the Service of God into diſlike ; this is to Age ( which uſes to be ſubjeđ to Choler ) in-
make Holy Things guilty of our Profaneneſs. It clined now to misfavour his Sons; therefore there
is a dangerous Ignorance, not to diſtinguiſh be- ſhall not be an old Man left of his Houſe for ever:
twixt the Work and the Inſtrument; whereupon and becauſe it vexed him not enough to ſee his
it oft comes to paſs that we fall out with God, be- Sons Enemies to God in their Profeffion, there-
cauſe we find Cauſe of Offence from Men, and fore he shall ſee his Enemy in the Habitation of
give God juft Cauſe to abhor us, becauſe we ab- the Lord ; and becauſe himſelf forbore to take
hor his Service unjuſtly. Although it be true (of Vengeance of his Sons, and eſteemed their Life
great Men eſpecially, that they are the laſt that above the Glory of his Maſter, therefore God will
know the Evils of their own Houſe, yet either it revenge himſelf, by killing them both in one Day;
could not be when all Iſraël rung of the Lewdneſs and becauſe he abuſed his Soveraignty by conni-
of Eli's Sons, that he only ſhould not know it; vence at Sin, therefore ſhall his Houſe be ſtripped
or, if he knew it not, his Ignorance cannot be ex of this Honour, and ſee it tranſlated to another;
cuſed ; for a ſeaſonable Reſtraint might have pre- and laſtly, becauſe he ſuffered his Sons to pleaſe
vented this Extremity of Debauchedneſs. Com- their own wanton Appetite, in taking Meat off
plaints are long muttered of the Great, ere they from God's Trencher, therefore, thoſe which re-
dare break forth to open Conteſtation : publick main of his Houſe, ſhall come to his Succeffors,
Accuſations of Authority, argues intolerable Ex- to beg a Piece of Silver, and a Morſel of Bread:
tremities of Evil; nothing but Age can plead for In a word, becauſe he was partial to his Sons,
Eli, that he was not the firſt Accuſer of his Sons: God ſhall execute all this ſeverely upon him and
now, when their Enormities came to be the Voice them. I do not read of any Fault Eli had, but In-
of the Multitude, he muſt hear it by force ; and dulgence; and which of the notorious Offen-
doubtleſs he heard it with Grief enough, but not ders were plagued more? Parents need no othet
Means
و

LIB. XI.
ELI and his Sons.
129
Means to make them miſerable, than ſparing the and now hears it with much Terror; for, the firſt
Rod.
Word that he hears God ſpeak, is Threatning, and
Who ſhould be the bearer of theſe fearful Ti- that of Vengeance to his Maſter. : What were
dings to Eli, but young Samuel, whom himſelf had theſe Menaces, but ſo many Premonitions to him-
trained up? He was now grown paſt his Mothers ſelf that ſhould ſucceed Eli ? God begins early to
Coats, fit for the Meffage of God. Old Eli re- feaſon their Hearts with Fear, whom he means
buked not his young Sons, therefore young Sa to make eminent Inſtruments of his Glory. It is
muel is ſent to rebuke him. I marvel not whiles his Mercy to make us Witneſſes of the Judgments
the Prieſthood was ſo corrupted, if the Word of of others ; that we may be forewarned, ere we
God were precious, if there were publick Viſion; have the Occaſions of ſinning.
it is not the Manner of God to grace the Unwor I do not hear God bid Samuel deliver his Mef-
thy; the ordinary Miniſtration in the Temple ſage to Eli ; he that was but now made a Pro-
was too much Honour for thoſe that robbed the pher, knows that the Errands of God intend not
Altar, though they had no extraordinary Revela- Silence ; and that God would not have ſpoken to
tions. Hereupon it was, that God lets old Eli him of another, if he had meant the News ſhould
ſleep (who ſlept in his Sin) and awakes Samuel, be reſerved to himſelf: neither yet did he run
to tell him what he would do with his Maſter. He with open Mouth unto Eli, to tell him this Vifi-
which was wont to be the Mouth of God to the on unasked. No wife Man will be hafty to bring
People, muſt now receive the Meſſage of God ill Tidings to the Great; rather doth he ſtay till
from the Mouth of another; as great Perſons will the Importunity of his Maſter ſhould wring it
not ſpeak to thoſe with whom they are highly of- from his Unwillingneſs; and then as his Conceal-
fended, but ſend them their Checks by others. ment ſhewed his Love, ſo his full Relation ſhall
The Lights of the Temple were now dim, and approve his Fidelity. If the Heart of Eli had not
almoſt ready to give place to the Morning, when told him this News, before God told it Samuel, he
God called Samuel ; to ſignifie, perhaps, that thoſe had never been ſo inſtant with Samuel, not to con-
which ſhould have been the Lights of Iſrael, burn- ceal it; his Conſcience did well preſage that it
ed no leſs dimly, and were near their going out, concerned himſelf; guiltineſs needs no Prophet
and ſhould be fucceeded with one, ſo much more to aſſure it of Puniſhment. The Mind that is
lightſome than they, as the Sun was more bright troubled, projecteth terrible Things : and though
than the Lamps. God had good leiſure to have it cannot ſingle out the Judgment allotted to it,
delivered this Meſſage by Day ; but he meant to yet it is in a confuſed expectation of ſome grie-
make uſe of Samuel's miſtaking; and therefore ſo yous Evil. Surely, Eli could not think it worſe
ſpeaks, that Eli may be asked for an Anſwer, and than it was ; the Sentence was fearful, and fuch,
perceive himſelf both omitted and cenſured. He that as
as I wonder, the Neck, or the Heart of old Eli
meant to uſe Samuel's Voice to Eli, imitates the Voice could hold out the Report of; That God ſwears
of Eli to Samuel; Samuel had ſo accuſtomed him- he will judge Eli's Houſe, and that with Begge
ſelf to Obedience and to anſwer the Call of Eli
, ry, with Death , with Deſolation, and that the
that lying in the further Cells of the Levites, he is Wickedneſs of his Houſe ſhall not be purged with
eaſily raiſed from his ſleep; and even in the Night Sacrifice, or Offerings for ever: and yet this
runs for his Meſſage to him, who was rather to which every Iſraelite's Ear ſhould tingle to hear
receive it from him. Thrice is the old Man dif- of, when it ſhould be done ; old Eli hears with
quieted with the Diligence of his Servant; and, an unmoved Patience, and humble Submiſſion, In
though Viſions were rare in his Days, yet is he not as the Lord, let him do what ſeemeth him good. O ad-
ſo unacquainted with God, as not to attribute mirable Faith, and more than humane Conſtancy
that Voice to him, which himſelf heard not. and Reſolution, worthy of the aged Preſident of
Wherefore, like a better Tutor than a Parent, he Shilo, worthy of an Heart facrificed to that God,
teaches Samuel what he ſhall anſwer, Speak Lord, whoſe Juſtice had refuſed to expiate his Sin by
for thy Servant heareth.
Sacrifice ! If Eli have been an ill Father to his
It might have pleaſed God at the firſt Call, to Sons, yet he is a good Son to God, and is ready
have delivered his Meſſage to Samuel, not expect to kiſs the very Rod he ſhall ſmart withal ; it is
ing the Anſwer of a Novice unſeen in the Viſions the Lord whom I have ever found Holy, and Juſt,
of a God; yet doth he rather deferr it till the and Religious, and he cannot but be himſelf ;
fourth Summons, and will not ſpeak till Samuel Let him do what ſeemeth him good ; for whatan
confeſſed his Audience. God loves ever to pre- ever ſeemeth good to him, cannot but be good ;
pare his Servants for his Employments, and will howſoever it ſeems to me : every Man can open
not commit his Errands, but to thoſe, whom he his Hand to God while he bleſſes; but to expoſe
addreſſeth both by Wonder, and Attention, and our felves willingly to the afflicting Hand of our
Humility.
Maker, and to kneel to him while he ſcourges us,
Eli knew well the gracious Faſhion of God, that is peculiar only to the Faithful.
where he tended a Favour, Prorogation could be If ever a good Heart could have freed a Man
no hinderance, and therefore after the Call of from Temporal Puniſhments, Eli muſt needs have
God thrice anſwered with Silence, he inſtructs Sa- eſcaped : God's Anger was appeaſed by his hum-
muel to be ready for the fourth : If Samuel's Silence ble Repentance, but his Juſtice muſt be ſatisfied :
had been wilful, I doubt whether he had been Eli's Sin and his Sons, was in the Eye and Mouth
again ſollicited, now God doth both pity his Er- of all Iſrael ; his therefore ſhould have been much
ror, and require his Diligence by redoubling his wronged by their Impunity. Who would not
Name at laſt
have made theſe Spiritual Guides an Example of
Samuel had now many Years miniſtred before Lawleſneſs, and have ſaid, What care I how I
the Lord, but neveì till now heard his Voice ; live, if Elis Sons go away unpuniſhed? As not
S
the




139
LIB. XI.
Contemplations.
the Tears of Eli, ſo not the Words of Samuel may before ſeparated by their Father : they had lived
fall to the Ground : we may not meaſure the Dif- formerly to bring God's Altar into Contempt
,
pleaſure of God by his Stripes; many times, af- and now live to carry his Ark into Captivity:
ter the Remiſſion of the Sin, the very Chaſtiſe- and at laſt, as thoſe that had made up the Meas
ments of the Almighty are deadly: no Repen- fure of their Wickedneſs, are flain in their Sin.
tance can aſſure us that we ſhall not ſmart with Ill News doth ever either run, or fly: the Man
outward Affidions ; that can prevent the Eternal of Benjamin, which ran from the Hoſt, hath foon
Diſpleaſure of God, but ſtill it may be neceſſary filled the City with Out-cries; and Eli's Ears
and good we ſhould be corrected : our Care and with the Cry of the City. The good old Man,
Suit muſt be, that the Evils which ſhall not be after ninety and eight Years, fits in the Gate, as
averted, may be fanctified.
one that never thought himſelf too aged to do
If the Prediction of theſe Evils were fearful, God Service ; and hears the News of Iſraels Dif-
what ſhall the Execution be? The Preſumption comfiture, and his Sons Death, though with Sor-
of the ill-taught Iſraelites fhall give occaſion to this row, yet with Patience; but when the Meſſenger
Judgment; for being ſmitten before the Philiſtines, tells him of the Ark of God taken, he can live
they ſend for the Ark into the Field. Who gave no longer; that Word ſtrikes him down back-
them Authority to command the Ark of God at ward from his Throne, and kills him in the fall :
their Pleaſure? Here was no conſulting with the no Sword of a Philiſtine could have ſlain him more
Ark which they would fetch ; no enquiry of Sa- painfully, neither know I whether his Neck or
muel, whether they ſhould fetch it ; but an heady his Heart were firſt broken. O fearful Judgment,
Reſolution of preſumptuous Elders to force God that ever any Iſraelites Ear could tingle withal
into the Field, and to challenge Succeſs. If God The Ark loſt : What good Man would wiſh to
were not with the Ark, why did they ſend for live without God? Who can chuſe but think he
it, and rejoyce in the coming of it? If God were hath lived too long, that hath over-lived the Teſti-
with it, why was not his Allowance asked, that monies of God's Preſence with his Church? Yea,
it ſhould come ? How can the People be good, the very Daughter-in-law of Eli, a Woman, the
where the Prieſts are wicked ? When the Ark of Wife of a lewd Husband; when ſhe was at once
the Covenant of the Lord of Hofts that dwells be travelling (upon that Tidings) and in that Tra-
tween the Cherubims, was brought into the Hoſt vel, dying (to make up the full Sum of God's
(though with mean and wicked Attendance) Il Judgment upon that wicked Houſe) as one inſen-
rael doth (as it were ) fill the Heaven, and ſhake ſible of the death of her Father, of her Husband,
the Earth with Shouts ; as if the Ark and Victory of her ſelf, in compariſon of this Loſs, calls her
were no leſs unſeparable, than they and their Sins. (then unſeaſonable) Son Ichabod, and with her
Even the lewdeft Men will be looking for Favour laſt Breath, ſays, The glory is departed from Iſrael, the
from that God, whom they cared not
to diſpleaſe, Ark is taken. What cares ſhe for a Poſterity, which
contrary to the Conſcience of their Deſervings
. Should want the Ark? What cares fhe for a Son
Preſumption doth the fame in wicked Men, which come into the World of Iſrael, when God was
Faith doth in the holieſt
. Thoſe that regarded gone from it? And how willingly doth ſhe de-
not the God of the Ark, think themſelves ſafe and part from them, from whom God was departed ?
happy in the Ark of God: vain Men are tran- Not outward Magnificence, not State, not Wealth,
ſported with a Confidence in the out-ſide of Re- not Favour of the Mighty, but the Preſence of
ligion, not regarding the Subſtance and Soul of God in his Ordinances, are the Glory of Iſrael :
it, which only can give them true Peace. But the ſubduing whereof is a greater Judgment than
rather than God will humour Superſtition in Iſrae- Deſtruction.
lites, he will ſuffer his own Ark to fall into the Ob Ifrael, worſe now than no People ! A thouſand
Hands of Philiſtines : rather will he ſeem to ſlacken times more miſerable than Philiſtines: Thoſe Pagans
his Hand of Protection, than he will be thought went away triumphing with the Ark of God, and Vieto-
to have his Hands bound by a formal Miſconfi- ry; and leave the Remnants of the choſen People to la-
dence. The Slaughter of the Iſraelites was no ment, that they once had a God.
Plague to this. It was a greater Plague rather to ob cruel and wicked Indulgence, that is now found
them that ſhould ſurvive, and behold it. The guilty of the Death, not only of the Prieſts, and people,
two Sons of Eli, which had helped to corrupt their but of Religion ! Unjujt Mercy can never end in leſs
Brethren, die by the Hands of the Uncircum- than Blood; and it were well, if only the Body Should
ciſed, and are now too late ſeparated from the bave cauſe to complain of that kind Cruelty,
Ark of God by Philiſtines, which ſhould have been



Con

131
bon vida esta
to be
auch in ISO
bolesti
BA
Contemplations
Stadtidsste
owo blod 200 m
beads of
The Twelfth BOOK.
grow poradi
CONTAINING
The Ark and Dagon. The Inauguration of Saul. wol in
The Ark's Revenge and Return. Samuel's Conteſtation.
The Remove of the Ark. Saul's Sacrifice.
The meeting of Saul and Samuel. Jonathan's Victory, and Saul's Oath. .
The Ark and Dagon.
dence in that Power, which ( as they thought )
had conquered the Ark ? The leſs is ever ſubject
unto the greater ; What could they now think
F Men did not miſtake God, they could not but that Heaven and Earth were theirs ? Who ſhall
ariſe to ſuch height of Impiety: The Acts ſtand out againſt them, when the God of Iſrael
of his juſt Judgment are imputed to Impo- hath yielded ? Security and Preſumption attend
tence; that God would ſend his Ark cap ever at the Threſhold of Ruin.
tive to the Philiſtines, is ſo conſtrued by them, as God will let them ſleep in this Confidence ;
if he could not keep it: The Wife of Phineas cryed in the Morning they ſhall find how vainly they
out that Glory was departed from Iſrael : The Phi- have dreamed. Now they begin to find they have
liſtines dare fay in Triumph, that Glory is departed but gloried in their own Plague, and overthrown
from the God of Iſrael : The Ark was not Iſraels, nothing but their own Peace. Dagon hath an
but God's; this Victory reaches higher than to Houſe, when God hath but a Tabernacle ; It is
Men. Dagon had never ſo great a Day, ſo many no meaſuring of Religion by outward Glory:
Sacrifices, as now that he ſeems to take the God of Into this Houſe the proud Philiſtines come, the
Ifrael Priſoner : Where ſhould the Captive be be next Morning, to congratulate unto their god,
ftowed, but in Cuſtody of the Victor? It is not fo great a Captive, ſuch divine Spoils; and in
Love, but Inſultation, that lodges the Ark cloſe their early Devotions to fall down before him, un-
beſide Dagon. What a Spectacle was this, to ſee der whom the God of Iſrael was fallen : And lo,
uncircumciſed Philiſtines laying their profane where they find their god, fallen down on the
Hands upon the Teſtimony of God's Preſence ? | Ground upon his Face, before him whom they
To ſee the Glorious Mercy-ſeat under the Roof of thought both his Priſoner and theirs: Their god
an Idol ? To ſee the two Cherubims ſpreading is forced to do that, which they ſhould have done
their Wings under a falſe god ? to bleronta voluntarily; although God caſt down that dumb
Oh the deep and holy Wiſdom of the Almigh- Rival of his for Scorn, not for Adoration. Oh ye
tv, which over-reaches all the finite Conceits of fooliſh Philiſtines, could ye think that the ſame
his Creatures, who while he ſeems moſt to neg- Houſe could hold God 'and Dagon ? Could ye
lect himſelf, fetches about moft Glory to his think a ſenſeleſs Stone, a fit Companion and
own Name; he winks and ſits ſtill on purpoſe, Guardian for the Living God ? Had ye laid your
to ſee what Men would do, and is content to Dagon upon his Face, proſtrate before the Ark,
tuffer Indignity from his Creature, for a time, that yet would not God have endured the Indignity
he may be everlaſtingly magnified in his Juſtice, of ſuch a Lodging; but now that ye preſume to
and Power : That Honour pleaſeth God and Men ſet up your carved Stone, equal to his Cherubims,
beſt, which is raiſed out of Contempt. ist go read your Folly in the Floor of your Temple,
The Ark of God was not uſed to ſuch Porters; and know that he which caſt your god ſo low;
the Philiſtines carry it unto Aſhdod, that the Victo- can caſt you lower.
ry of Dagon may be more Glorious : What Pains The true God owes a Shame to thoſe which
Superſtition pues Men unto for the Triumph of a will be making Matches between Himſelf and
falfe Cauſe!' And if profane Philiſtines can think Belial. drown!
it no Toyl to carry the ‘Ark where they ſhould But this perhaps was only a Miſchance, or a
not, what a Shame is it for us, if we do not glad neglect of Attendance; lay to your Hands, Oye
ly attend it where we ſhould? How juſtly may Philiſtines, and raiſe up Dagon into his Place: It is
God's Truth ſcorn the imparity of our Zeal? a miſerable god that needs helping up: Had ye
If the Iſraelites did put Confidence in the Ark, not been more ſenlleſs than that Stone, how could
can we marvel that the Philiſtines did pur Confi- you chooſe but think, How ſhall he raiſe us above

S 2
OUR
a
132
Contemplations.
LIB. XII.

our Enemies, that cannot riſe alone? How ſhall convicted of their mad Idolatry, to ſee their god
he eſtabliſh us in the Station of our Peace, that lie broken to Morſels, under their Feet? Every
can not hold his own Foot ? If Dagon did give the Piece whereof proclaims the Power of him that
Foil unto the God of Iſrael, what power is it, that brake it, and the Stupidity of thoſe that adored it.
hath caſt him upon his Face, in his own Temple ? Who would expect any other iſſue of this Act, but
It is juſt with God, that thoſe which want Grace, to hear the Philiſtines ſay, We now ſee how Super-
ſhall want Wit too; it is the Power of Superſtiti- ftition hath blinded us? Dagon is no god for us,
on, to turn Men into thoſe Stocks and Stones our Hearts ſhall never more reít upon a broken
which they worſhip : They that make them are Statue : That only true God, which hath beaten
like unto them: Doubtleſs
, this firſt Fall of Dagon ours, ſhall challenge us by the Right of Conqueft:
was kept as ſecret, and excuſed as well as it might, But here was none of this ; rather
a further degree
and ſerved rather for Aſtoniſhment, than Con of their Dotage follows upon this palpable Con-
viction ; there was more Strangeneſs than Horror viction : They cannot yet ſuſpect that god, whoſe
in that Accident: That whereas Dagon had wont Head they may trample upon, but inſtead of
to ſtand, and the Philiſtines fall down, now Dagon hating their Dagon, that lay broken upon their
fell down, and the Philiſtines ſtood, and muſt be- Threſhold, they honour the 'Threſhold on which
come the Patrons of their own god; their god Dagon lay, and dare not ſet their Foot on that
worſhips them upon his Face, and craves more place which was hallowed by the broken Head
Help from them, than ever he could give : and Hands of their Deity. Oh the obſtinacy of
But if their Sottiſhneſs can digeſt this, all is Idolatıy, which where it hath got hold of the
well.
Heart, knows neither to blush nor yield, but ra-
Dagon is ſet in his Place, and now thoſe Hands ther gathers Strength from that which might juſt-
are lift up to him, which helped to lift him up; ly confound it ! The Hand of the Almighty,
and thoſe Faces are proftrate unto him, before which moved them not in falling upon their god,
whom he lay proftrate. Idolatry and Superſtition falls now nearer them upon their perſons, and
are not eaſily put out of Countenance ; but will ſtrikes them in their Bodies, which would not
the Jealouſie of the true God put it up thus ? Shall feel themſelves ſtricken in their Idol: Pain ſhall
Dagon eſcape with an harmleſs Fail Surely, if humble them whom Shame cannot. Thoſe which
they had let him lie flill upon the Pavement, per- had entertained the ſecret Thoughts of abomina-
haps that inſenſible Statue had found no other Re- ble Idolatry within them, are now plagued in the
venge ; but now, they will be advancing it to the inwardeſt and moſt fecret Part of their Bodies,
Rood-loft again, and affront God's Ark with it, with a loathſome Diſeaſe ; and now grow weary
the Event will ſhame them, and let them know, of themſelves, inſtead of their Idolatry. I do noc
how much God fcorns a Partner either of his own hear them acknowledge it was God's Hand, which
making, or theirs.
had ſtricken Dagon their god, till now, they find
1. The Morning is fitteſt for Devotion, then do themfelves ſtricken : God's Judgments are the
the Philiſtines flock to the Temple of their God. Rack of godleſs Men; If one Strain make them
What a Shame is it for us to come late to ours? not confeſs, let them be ſtretched but one Wrench
Although not ſo much Piery as Curioſity did now higher, and they cannot be filent. The juſt Aven-
haften their Speed, to ſee what Reft their Dagon ger of Sin will not loſe the Glory of his Execu-
was allowed to get in his own Roof; and now be- tions, but will have Men know from whom they
hold their kind god is come to meet them in the ſmart.
Way ; fome Pieces of him falute their Eyes upon The Emerods were not a Diſeaſe beyond the
the Threſhold. Dagon's Head and Hands are compafs of natural Cauſes, neither was it hard for
over-run their Fellows, to tell the Philiſtines how the wifer Sort, to give a Reaſon of their Com-
much they were miſtaken in a god.
plaint, yet they aſcribe it to the Hand of God :
9. This fecond Fall breaks the Idol in Pieces, and The Knowledge and Operation of ſecondary
threats the ſame Confuſion to the Worſhippers of Cauſes ſhould be no Prejudice to the firſt: They
it. Eaſie Warnings neglected end ever in De-are worſe than the Philiſtines, who when they fee
ſtruction. The Head is for deviſing, the Hand the Means, do not acknowledge the firſt Mover;
for excution: In theſe two Powers of their god, whoſe active and juſt Power is no leſs ſeen in im-
did the Philiſtines chiefly truſt; theſe are therefore ploying ordinary Agents, than in raiſing up Ex-
laid under their Feet, upon the Threſhold, that traordinary: Neither doth he leſs ſmite by a
they might afar off ſee their Vanity, and that ( if common Fever, than a revenging Angel.
they would) they might ſet their Foot on that They judge right of the Caule, what do they
beſt Piece of their god, whereon their Heart was reſolve for the Cure? (Let not the Ark of the
fer. vodo id og Irupe
God of Iſrael abide with us) where they ſhould
There was nothing wherein that Idol reſembled have ſaid, Let us caft out Dagon, that we may pa-
a Man, but in his Head and Hands: the reſt was cifie and retain the God of Iſrael: They determine
but a ſcaly Portraiture of a Fiſh; God would to thruft out the Ark of God, that they might
therefore feparate from this Stone, that Part which peaceably enjoy themſelves, and Dagon. Wicked
had mocked Man, with the counterfeit of him- Men are upon all Occaſions glad to be rid of God,
ſelf, that Man might ſee what an unworthy Lump but they can with no Patience endure to part
he had matched with himſelf, and ſet up above with their Sins; and while they are weary of
himſelf: the juſt Quarrel of God is bent upon the Hand that puniſheth them, they hold fart the
thoſe Means, and chat Parcel which have dared to Cauſe of their Puniſhment.
rob him of his Glory.by
Their firſt and only Care is to put away him,
How can the Philiſtines now miſs the Sight of who as he hath corrected, fo can eaſe them.
heir own Folly? How can they be but enough Folly is never ſeparated from Wickedneſs.


Their
LIB. XI.
133
The Ark's Revenge and Return.

Their Heart told them that they had no right wherein God withdraws himſelf from his Church
to the Ark. A Council is called of their Princes and ſeems to leave her without Comfort, without
and Prieſts. If they had reſolved to ſend it Home, Protection: Sometimes we ſhall find Iſrael taken
they had done wiſely; now they do not carry from the Ark, otherwhiles the Ark is taken from
it away, but they carry it about from Ebenezer to Iſrael: In either, there is a Separation betwixt the
Aſhdod, from Aſhdod to Gath, from Gath to Ekron : Ark and Iſrael : Heavy Times to every true Iſraelite,
Their Stomach was greater than their Conſci- yet fuch as whoſe Example may relieve us in our
ence: The Ark was too fore for them, yet it Deſertions : Still was this People, Iſrael, the Seed
was too good for Iſrael; and they will rather die of him, that would not be left of God without a
than make Iſrael happy. Their Conceit, that the Bleſſing ; and therefore without the Teſtimony
change of Air could appeaſe the Ark, God uſeth of his Preſence, was God preſent with them : It
to his own Advantage; for by this Means his were wide with the Faithful, if God were not
Power is known, and his Judgment ſpread over oftentimes with them, when there is no Witneſs
all the Country of the Philiſtines : What do theſe of his Preſence.
Men now, but fend the Plague of God to their One Act was a mutual Penance to the Iſraelites
Fellows? The Juſtice of God can make the Sins and Philiſtines, I know not to whether more :
of Men their mutual Executioners: It is the Iſrael grieved for the Loſs of that, whoſe Preſence
Faſhion of wicked Men to draw their Neighbours grieved the Philiſtines, their Pain was therefore no
into the Partnerſhip of their Condemnation. other then voluntary : It is ſtrange, that the Phi-
Wherefoever the Ark goes, there is Deſtructi- | liſtines would endure ſeven Months ſmart with the
on : The beſt of God's Ordinances, if they be not Ark, ſince they ſaw, that the Preſence of the Pri-
proper to us, are deadly. The Iſraelites did not foner would not require, no nor mitigate to them,
more ſhout for Joy, when they ſaw the Ark come one hours Miſery: Fooliſh Men will be ſtrugling
to them, than the Ekronites cry out for Grief to with God, till they be utterly either breathleſs or
ſee it brought amongſt them: Spiritual Things impotent. Their Hope was, that Time might
are either ſovereign, or hurtful, according to the abate Diſpleaſure, even whiles they perfifted to
Diſpoſition of the Receivers. The Ark doch offend : The falſe Hopes of worldly Men coſt
either ſave or kill, as it is entertained.
them dear; they could not be ſo miſerable, if
At laſt, when the Philiſtines are well weary of their own Hearts did not deceive them with mil-
Pain and Death, they are glad to be quit of their expectations of impoffible Favour.
Sin: The Voice of the Princes and People is In Matters that concern a God, who is ſo fit
changed to the better, ( Send away the Ark of the to be conſulted with, as the Prieſts? The Princes
God of Iſrael, and let it return to his own Place.) of the Philiſtines had before given their Voices,
God knows how to bring the ſtubborneſt Enemy yet nothing is determined, nothing is done with-
upon his Knees, and makes him do that out of out the Direction and Aſſent of thoſe whom they
Fear, which his beſt Child would do out of Love accounted facred: Nature it ſelf fends us in Divine
and Duty. How miſerable was the Eſtate of Things, to thoſe Perfons, whoſe Calling is Di-
theſe Philiſtines ? Every Man was either dead, or vine : It is either Diſtruft, or Preſumption, or
fick: Thoſe that were left living ( through their contempt, that carries us our own Ways in ſpi-
extremity of Pain ) envied the Dead, and the ritual Matters, without adviſing with them, whofe
Cry of their whole Cities went up to Heaven. It Lips God hath appointed to preſerve Knowledge:
is happy that God hath ſuch Store of Plagues and There cannot but ariſe many Difficulties in us
Thunderbolts for the Wicked : If he had not a about the Ark of God; whom ſhould we conſult
Fire of Judgment wherewith the Iron Hearts of with but thoſe which have the Tongue of the
Men might be made flexible, he would want Obe- Learned?
dience, and the World Peace.
Doubtleſs, this Queſtion of the Ark did abide
much debating: There wanted no fair Probabili-
ties on both ſides : A wiſe Philiſtine might well
The Ark's Revenge and Return. plead, If God had either
ſo great Care of the Ark
,
is it
Ada od
wiſer than he would reply, If the God of Iſrael
T had wont to be a ſure Rule, Wherefoever had wanted either Care or Power, Dagon and we
God is among Men, there is the Church: had been ſtill whole : Why do we thus groan,
Here only it failed: The Teſtimony of God's and dye, all that are but within the Air of the
Preſence was many Months amongſt the Phi- Ark, if a Divine Hand do not attend it? Their
liſtines, for a Puniſhment to his own People, Smart pleads enough for the Diſmiſſion of the
whom he left; for a Curſe to thoſe Foreigners Ark : The next Demand of their Prieſts and
which entertained it: Iſrael was ſeven Months Sooth-fayers, is, how it ſhould be ſent Home:
without God: How deſolate and forlorn did the Affliction had made them ſo wiſe, as to know,
Tabernacle of God look, without the Ark ? There that every faſhion of Parting with the Ark would
were ſtill the Altars of God; his Prieſts, Levites, not ſatisfie the Owner: Oftentimes the Circum-
Tables,Veils, Cenſers, with all the legal Accoutre- ſtance of an Action marrs the Subſtance: In Di-
ments: Theſe without the Ark, were as the Sun vine Matters we muſt not only look, that the
without Light, in the midſt of an Eclipſe: If all Body of our Service be ſound, but that the Clothes
theſe had been taken away, and only the Ark be fit: Nothing hinders, but that ſometimes good
had been remaining, the Loſs had been nothing to Advice may fail from the Mouth of wicked Men.
this, that the Ark ſhould be gone, and they left: Theſe ſuperſtitious Prieſts can counſel them, not
For what are all theſe without God, and how All to ſend away the Ark of God empty, but to give
fufficient is God without theſe? There are Times it a Sin-offering : They had not lived ſo far from
the
1 34
is. A Contemplations. A 1 LIB. XII

the ſmoak of the Jewiſh Altars, but that they the Satisfaction: In a Multitude it is ever feen,
knew, God was accuſtomed to manifold Oblati as in a Beaſt, that the Body follows the Head. Of
ons, and chiefly to thoſe of Expiation. No Iſra- all others, great Men had need to look to their
elite could have ſaid better : Superſtition is the ways, it is in them, as in Figures, One ſtands for
Ape of true Devotion, and if we look not to the a Thoufand: One Offering ſerves not all, there
Ground of both, many times it is hard by the very muſt be five, according to the five Heads of the
outward Acts to diſtinguiſh them: Nature it ſelf Offence. Generalities will not content God;
teacheth us, that God loves a full Hand: He that every Man muſt make his ſeveral Peace, if not in
hath been ſo bountiful to us, as to give us all, himſelf, yet in his Head : Nature taught them a
looks for a Return of fome Offering from us: If Shadow of that, the Subſtance and Perfection
we preſent him with nothing but our Sins, how whereof is taught us by the Grace of the Goſpel;
can we look to be accepted? The Sacrifices un- every Soul muſt ſatisfie God, if not in it felf, yet
der the Goſpel are fpiritual, with theſe muſt we in him, in whom we are both one, and abſolute :
come into the Preſence of God, if we deſire to Weare the Body, whereof Chriſt is the Head, our
carry away Remiffion and Favour.
Sin is in our felves, our Satisfaction muſt be in
The Philiſtines knew well, that it were bootleſs him.
for them to offer what they lifted; their next Suit Samuel himſelf could not have ſpoken more di-
is to be directed in the Matter of their Oblation : vinely, than theſe Prieſts of Dagon ; they do not
Pagans can teach us, how unſafe it is to walk in only talk of giving Glory to the God of Iſrael, but
the Ways of Religion without a Guide, yet here fall into an holy and grave Expoftulation (where-
their beſt Teachers can but guefs at their Duty, fore then should ye harden your Hearts, as the
and muſt deviſe for the People, that, which the Ægyptians, and Pharoah hardned their Hearts,
People durft not impoſe upon themſelves : The when he wrought wonderfully amongſt them
golden Emerods, and Mice, were but conjectural&c.) They confeſs a ſupereminent and revenging
Preſcripts : With what Security may we confult Hand of God over their gods, they parallel their
with them which have their Directions from the Plagues with the Ægyptian ; they make uſe of Pha-
Mouth and Hand of the Almighty ?
roat's Sin and Judgment: What could be better
God ſtruck the Philiſtines at once in their god, ſaid ? All Religions have afforded them that could
in their Bodies, in their Land : In their god, by ſpeak well: Theſe good Words left them ſtill both
his ruin and diſmembring: In their bodies, by Philiſtines, and Superſtitious : How ſhould Men be
the Emerods : In their Land, by the Mice : That Hypocrites
, if they had not good Tongues? yet
baſe Vermin did God ſend among them on pur- (as Wickedneſs can hardly hide it felf ) theſe holy
poſe to ſhame their Dagon and them, that they Speeches are not without a Tincture of that Ido-
might ſee, how unable their god was ( which latry wherewith the Heart was infected: For
they thought the Victor of the Ark ) to ſubdue the they profeſs Care not only of the Perſons and
leaſt Moule, which the true God did create, and Lands of the Philiſtines, but of their gods ; ( that
command to plague them. This Plague upon he may take his Hand from you and from your
their Fields, began together with that upon their gods) Who would think that Wifdom and Folly
Bodies : It was mentioned, not complained of, could lodge ſo near together? That the fame Men
till they think of diſmiſſing the Ark: Greater ſhould have Care both of the Glory of the true
Croſſes do commonly ſwallow up the leſs: At God, and preſervation of the falſe ? That they
leaft, leffer Evils are either filent, or unheard, ſhould be fo vain, as to take thought for thoſe
while the Ear is filled with the Clamour of grea- gods which they granted to be obnoxious unto an
ter. Their very Princes were puniſhed with the higher Deity ? Oft-times even one word be-
Mice, as well as with the Emerods; God knows wrayeth a whole pack of Flaſhood, and though
no Perfons in the execution of Judgments; the Superſtition be a cleanly Counterfeit, yet fome
leaſt and meaneſt of all God's Creatures is ſufficient one flip of the Tongue diſcovers it, as we ſay of
to be the Revenger of his Creator.
Devils, which though they put on fair Forms, yet
God ſent them Mice, and Emerods of Fleth and are they known by their cloven Feet.
Blood : They return him both theſe of Gold, to What other Warrant theſe ſuperſtitious Prieſts
imply, both, that theſe Judgments came out from had for the main fubftance of their Advice, I
God, and that they did gladly give him the Glory know not; ſure I am, the probability of the
of that, whereof he gave them Pain and Sorrow'; Event was fair ; that two Kine never uſed to any
and that they would willingly buy off their Pain Yoke, hould run from their Calves ( which were
with the beſt of their Subſtance: The Proportion newly ſhut up from them ) to draw the Ark Home
betwixt the Complaint and Satisfaction is more into a contrary Way, muft needs argue an Hand
precious to him, than the Metal. There was a above Nature: What elſe fhould over-rule brute
publick Confeſſion in this Reſemblance, which is Creatures to prefer a forced Cariage unto a na-
ſo pleaſing unto God, that he Rewards it, even tural Burden? What ſhould carry them from their
in wicked Men, with a Relaxation of outwardown Home, towards the Home of the Ark? What
Punishment. The Number was no leſs fignificant, elfe ſhould guide an untamed and untaught Team,
than the Form: Five golden Emerods, and Mice, in as right a Path toward Iſrael, as their Teachers
for the five Princes and Diviſions of Philiſtines. As could have gone? What elſe could make very
God made no Difference in puniſhing, ſo they Beaſts more wiſe than their Maſters? There is a
make none in their Oblation: The People are ſpecial Providence of God, in the very Motions
compriſed in thein, in whom they are united, of brute Creatures : Neither Philiſtines nor Iſraelites
their ſeveral Princes : They were one with their faw ought that drove them, yet they faw them
Prince, their Offering is one with his; as they fo run, as thoſe that were led by the Divine Con-
were Ring-leaders in the Sin, ſo they muſt be in duct. The reaſonleſs Creatures alſo do the Will
of

LIB. XII.
135
The Remove of the Ark.
of their Maker ; every Act that is done either by
them, or to them, makes up the Decree of the
The Remove of the Ark.
Almighty ; and if in extraordinary Actions and
Events his Hand is more viſible, yet it is no leſs
certainly preſent in the common.
Little did the Iſraelites of Bethemeſh look for fuch I hear of the Bethſemites Lamentation, I hear not
of their Repentance ; they complain of their
a Sight, whiles they were reaping their Wheat in Smart, they complain not of their Sin; and for
the Valley, as to ſee the Ark of God come running ought I can perceive, ſpeak as if God were Curi-
to them without a Convoy; neither can it be ous, rather than they Faulty: (Who is able to ſtand
faid, whether they were more affected with Joy, before this holy Lord God, and to whom shall be go from
or with Aſtoniſhment ; with Joy at the Preſence us?) As if none could pleaſe that God which
of the Ark, with Aſtoniſhment at the Miracle of miſliked them : It is the faſhion of natural Men to
the Tranſportation: Down went their Sickles, juſtifie themſelves in their own Courſes ; if they
and now every Man runs to reap the Comfort of cannot charge any earthly Thing with the Blame
this better Harveſt, to meet that Bread of Angels, of their Suffering, they will caſt it upon Hea-
to falute thoſe Cherubims, to welcome that God, ven: That a Man pleads himſelf guilty of his own
whoſe Abſence had been their Death: But as it Wrong, is no common Work of God's Spirit.
is hard not to over-joy in a ſudden Proſperity, and Bethſhemeſh bordered too near upon the Philiſtines :
to uſe Happineſs is no leſs difficult, than to for- If theſe Men thought the very Preſence of the
bear it ; theſe glad Iſraelites cannot ſee but they Ark hurtful, why do they ſend to their Neighbours
muft gaze; they cannot gaze on the glorious of Kiriath-jearim, that they might make themſelves
Out-ſide, but they muſt be (whether out of rude miſerable? Where there is a Mif-conceit of God,
Jollity, or Curioſity, or Suſpition of the Purloin- it is no marvel if there be a defect of Charity :
ing ſome of thoſe ſacred Implements ) prying in- How cunningly do they ſend their Meſſage to
to the Secrets of God's Ark : Nature is too ſubject their Neighbours ? They do not ſay, the Ark of
to Extremities, and is ever either too dull in Want, God is come to us of its own accord, left the Men
or wanton in Fruition: It is no eaſie Matter to of Kiriah-jearim ſhould reply, It is come to you,
keep a Mean, whether in Good or Evil.
let it ſtay with you: They ſay only, The Philiſtines
Bethſhemeſh was a City of Prieſts, they ſhould have brought it, they tell of the Preſence of the
have known better how to demean themſelves to-Ark, they do not tell of the Succeſs, left the Ex-
wards the Ark; this Priviledge doubled their ample of their Judgment ſhould have diſcouraged
Offence. There was no Malice in this curious the forwardneſs of their Relief: And after all,
Inquiſition, the ſame Eyes that lookt into the Ark, the Offer was plauſible ; Come je down and take it
lookt alſo up to Heaven in their Offerings ; and up to you ; as if the Honour had been too great for
the fame Hands that touched it, offered Sacrifice themſelves, as if their Modeſty had been ſuch,
to the God that brought it. Who could expect any that they would not foreſtal and engrofs Happi-
thing now but Acceptation? Who would ſuſpect neſs from the reſt of Iſrael.
any Danger ? It is not a following Act of Devo It is no boot to teach Nature how to tell her
tion that can make amends for a former Sin Tale. Smart and Danger will make a Man witty :
There was a Death owing them, immediately He is rarely conſtant, that will not diſſemble for
upon their Offence, God will take his own time Eaſe. It is good to be ſuſpicious of the Evaſions
for the Execution ; in the mean while, they may of thoſe which would put off Miſery. Thofe of
facrifice, but they cannot ſatisfie, the cannot | Bethſhemeſh were not more crafty than theſe of
eſcape. The Kine are ſacrificed, the Cart burns Kiriath-jearim ( which was the ground of their
them that drew it: Here was an Offering of Praiſe, Boldneſs ) faithful : So many thouſand Bethſhemites
when they had more need of a Treſpaſs Offering; could not be dead, and no part of the Rumour flie
many an Heart is lifted up in a Conceit of Joy, to them: They heard how thick, not only the
when it hath juſt Cauſe of Humiliation : God lets Philiſtines, but the bordering Ifraelites fell down
them alone with their Sacrifice, but when that is dead before the Ark ; yet they durft adventure to
done, he comes over them with a back-reckoning come and fetch it, even from amongſt the Car-
for their Sin: Fifty thouſand and ſeventy Iſraelites kaſſes of their Brethren : They had been former-
are ftruck dead for this unreverence to the Ark : ly acquainted with the Ark, they knew it was ho-
A woful Welcome for the Ark of God into the ly, it could not be changeable, and therefore
Borders of Iſrael. It killed them for looking into they well conceived this Slaughter to ariſe from
it, who thought it their Life to ſee it ; It dealt the unholineſs of Men, not from the Rigour of
Blows and Death on both Hands; to Philiſtines, to God, and thereupon can ſeek Comfort in that,
Ifraelites; to both of them for profaning it: The which others found deadly : God's Children can-
one with their Idol, the other with their Eyes. not by any Means be diſcouraged from their Ho-
It is a fearful Thing to uſe the holy Ordinances nour, and love to his Ordinances : If they ſee
of God with an unreverent Boldneſs. Fear and Thoufands ftruck down to Hell by the Scepter of
trembling become us in our Acceſs to the Majeſty God's Kingdom, yet they will kiſs it upon their
of the Almighty: Neither was there more State, Knees; and if their Saviour be a Rock of Offence,
than Secrefie in God's Ark; ſome Things the and the occaſion of the Fall of Millions in Iſrael,
Wiſdom of God deſires to conceal; the unreve- they can love him no lefs : They can warm them
rence of the Iſraelites was no more faulty than their at the Fire, wherewith they fee others burned ;
Curioſity ; Secret Things to God, Things re- they can feed temperately of that whereof others
vealed to us and to our Children,
have ſurfeited to Death, &c.
Bethſhemeſh was a City of Prieſts and Levites:
Kiriath-jearim a City of Juda, where we hear
but



136
LIB. XII.
Contemplations.
but of one Levite, Abinadab ; yet this City was | Exhortation wrought upon the Hearts of Iſrael,
more zealous for God, more reverent and conſci- and fetcht Water out of their Eyes; Suits, and
onable in the Entertainment of the Ark, than the Confeſſions, and Vows out of their Lips, and their
other. We heard of the taking down of the Ark falſe gods out of their Hands : Yet it was not
by the Bethſhemites, when it came miraculouſly to meerly Remorſe, but Fear alſo, that moved Ifrael
them; we do not hear of any Man fanctified for the to this humble Submiſſion.
Attendance of it, as was done in this ſecond lodg The Philiſtines ſtood over them ftill, and threat-
ing of the Ark : Grace is not tyed either to Num- ned them with new Affaults, the Memory of their
ber or Means. It is in Spiritual Matters, as in the late Slaughter, and Spoil, was yet freſh in their
Eſtate: Small Helps with good Thrift inrich us, Minds, Sorrow for the Evils pait, and Fear of the
when great Patrimonies loſe themſelves in the future fetcht them down upon their Knees: It is
Neglect. Shiloh was wont to be the Place which not more neceſſary for Men to be cheared with
was honoured with the Preſence of the Ark : Ever Hopes, than to be awed with Dangers: Where
ſince the Wickedneſs of Eli's Sons, that was for- God intends the Humiliation of his Servants, there
lorn and defolate, and now Kiriath-jearim fuc- ſhall not want Means of their Dejection: It was
ceeds into this Priviledge : It did not ſtand with happy for Iſrael that they had an Enemy. Is it
the Royal Liberty of God, no not under the Law, poflible that the Philiſtines after thoſe deadly
to tie himſelf unto Places and Perſons : Unwor- Plagues, which they ſuſtained from the God of
thineſs was ever a ſufficient Cauſe of Exchange. Iſrael, ſhould think of invading Iſrael ? thoſe
It was not yet his time to ſtir from the Jews, yet that were ſo frighted with the Preſence of the Ark,
he removed from one Province to another : Leſs that they never thought themſelves ſafe, till it was
Reaſon have we to think, that ſo God will refide out of Sight, do they now dare to thruſt them-
amongſt us, that none of our Provocations can ſelves upon the new Řevenge of the Ark? It flew
drive him from us, &c.
them whiles they thought to honour it, and do
Iſrael, which had found the Miſery of God's they think to eſcape, whiles they reſift it? It flew
Abſence, is now reſolved into Tears of Contrition them
in their own Coaſts, and do they come to
and Thankfulneſs upon his Return: There is no it to ſeek Death yet behold no ſooner do the
mention of their lamenting after the Lord, while Philiſtines hear, that the Iſraelites are gathered to
he was gone, but when he was returned, and ſet- Mizpeh, but the Princes of the Philiſtines gather
led in Kiriath-jearim: The Mercies of God draw themſelves againſt them: No Warnings will ſerve
more Tears from his Children, than his Judgments obdurate Hearts, wicked Men are even Ambiti-
do from his Enemies: There is no better Sign of ous of Deſtruction ; Judgments need not to go
good Nature or Grace, than to be won to Re- find them out, they run to meet their Bane.
pentance with Kindneſs: Not to think of God, The Philiſtines come up, and the Iſraelites fear,
except we be beaten unto it, is ſervile : Becauſe they that had not the Wit to fear, whilſt they
God was come again to Iſrael, therefore Iſrael is were not Friends with God, have not now the
returned to God; if God had not come firſt, they Grace of Fearleſneſs, when they were reconciled
had never come: If he, that came to them, had to God : Boldneſs and Fear are commonly miſ-
not made them come to him, they had been ever placed in the beſt Hearts; when we ſhould trem-
parted. They were cloyed with God, while he ble, we are confident, and when we ſhould be
was perpetually reſident with them, now that his aſſured, we tremble : Why ſhould Iſrael have fear-
Abfence had made him dainty, they cleave to him ed, ſince they had made their Peace with the God
fervently, and penitently in his Return: This of Hofts ? Nothing ſhould affright thoſe, which
was it, that God meant in his Departure, a better are upright with God. The Peace, which Iſrael
Welcome at his coming back.
had made with God, was true, but tender. They
I heard no News of Samuel all this while the Ark durft not truſt their own Innocency, ſo much as
was gone: Now when the Ark is returned and the Prayers of Samuel; Ceaſe not to cry to the Lord
placed in Kiriath-jearim, I hear him treat with the our God for us. In Temporal Things nothing hin-
People. It is not like, he was ſilent in this fad ders, but we may fare better for other Mens
Deſertion of God; but now he takes full Advan- Faith, than for our own: It is no ſmall Happi-
rage of the profeffed Contrition of Iſrael, to deal nefs to be intereſſed in them which are Favourites
with them effe&ually, for their perfea Converſi- in the Court of Heaven; one faithful Man in
on unto God. It is great Wiſdom in Spiritual theſe Occaſions is more worth than Millions of
Matters, to take Occaſion by the Fore-lock, and the Wavering and Uncertain.
to ſtrike whiles the Iron is hot: We may beat A good Heart is eaſily won to Devotion : Sam
long enough at the Door, but till God have open-muel cryes, and ſacrificeth to God; he had done
ed, it is no going in, and when he hath opened, fo, though they had intreated his Silence, yea his
it is no delaying to enter. The Tryal of Since- Forbearance. Whiles he is offering, the Phi-
rity is the abandoning of our wonted Sins. This liſtines fight with Iſrael, and God fights with the
Samuel urgeth ( If ye be come again unto the Lord with Philiſtines
. (The Lord thundred with a great Thunder
all your Heart, put away the ſtrange gods from among that day upon the Philiſtines, and ſcattered them :)
you, and Aſhtaroth : ) In vain had it been to pro- Samuel fought more upon his Knees, than all Iſrael
fels Repentance, whilſt they continued in Ido- beſides : The Voice of God anſwered the Voice
latry; God will never acknowledge any convert of Samuel, and ſpeaks Confuſion and Death to the
that ſtays in a known Sin: Graces and Vertues Philiſtines : How were the proud Philiſtines dead
are fo linkt together, that he, which hath one, with Fear, e'er they dyed, to hear the fearful Thun-
hath all : The partial Converſion of Men unto der-claps of an angry God againſt them? To ſee,
God is but hateful Hipocriſie. How happily ef- that Heaven it ſelf fought againſt them? He that
fecual is a Word ſpoken in ſeaſon Samuels flew them ſecretly in the Revenges of his Ark,
now

LIB. XII.
137
The Meeting of Saul and SA MUET.
now kills them with open Horror in the Fields : 1. Change, though it ſhould be to the better. He,
If Preſumption did not make wicked Men mad, by whom Kings reign, ſays, They have caſt him
they would never lift their Hand againſt the away that he ſhould not reign over them becauſe
Almighty ; what are they in his Hands, when he they deſire a King to reign over them : Judges
is diſpoſed to Vengeance?
were his own Inſtitution to his people, as yet
Kings were not; after that Kings were ſetled, to
deſire the Government of Judges, had been å
The Meeting of Saul and Samuel. much more feditious Inconſtancy : "God hath not
appointed to every Time and Place thoſe Forms,
which are ſimply beſt in themſelves, but thoſe,
Amuel began his Acquaintance with God early, which are beſt to them, unto whom they are ap-
and continued it long : He began it in his pointed; which we may neither alter, till he be-
long Coats, and continued to his grey Hairs: gin, nor recall, when he hath altered.
( He judged Iſrael all the Days of his Life.) God This Buſineſs feemed perſonally to concern Sa-
doth not uſe to caſt off his old Servants; their Age muel, yet he fo deals in it, not as a Party, not as
indeareth them to him the more : If we be not a Judge of his own Caſe, but as a Prophet of God,
unfaithful to him, he cannot be unconſtant to us. as a Friend of his Oppoſite : He prays to God for
At laſt his decayed Age met with ill Partners, his Advice, he fortels the State and Courſes of their
Sons for Deputies, and Saul for a King; the Wick-future King. Wilful Men are blind to all Dan-
edneſs of his Sons gave the occaſion of a Change: gers, are deaf to all good Counſels. Ifrael muft
Perhaps Iſrael had never thought of a King, if have a King though they pay never ſo dear for
Samuel's Sons had not been unlike their Father : their longing: The vain Affectation of Confor
Who can promiſe himſelf holy Children, when mity to other Nations overcomes all Diſcouragea
the loins of a Samuel, and the Education in the ments; there is no readier way to Error, than to
Temple, yielded Monſters? It is not likely, that make others Examples the Rule of our Deſires, or
good Samuel was faulty in that Indulgence for Actions. If every Man have not Grounds of his
which his own Mouth had denounced God's own, whereon to {tand, there can be no ſtability
Judgments againſt Hely: Yet this holy Man ſuc- in his Refolutions or Proceedings
.
ceeds Hely in his Croſs, as well as his Place, Since then they chooſe to have a King, God him-
though not in his Sin; and is afflicted with a ſelf will chooſe and appoint the King which they
wicked Succeflion: God will let us find, that ſhall have. The Kingdom ſhall begin in Benja-
Grace is by Gift, not by Inheritance. In min, which was to endure in fuda : It was no Pro-
I fear Samuel was too partial to Nature in the bability or Reaſon, this firſt King fhould prove
furrogation of his Sons, I do not hear of God's well, becauſe he was Abortive; their Humour of
allowance to this Ac If this had been God's Innovation deſerved to be puniſhed with their
Choice, as well as his, it had been like to have own Choice: Kifh the Father of Saul was mighty
received more Bleſſing. Now all Iſrael had cauſe in Eſtate, Saul was mighty in Perſon, over-look-
to rue, that theſe were the Sons of Samuel, for ing the reſt of the People in Stature, no leſs than
now the Queſtion was not of their Vertues, but he fhould do in Dignity. The Senſes of the Ifra-
of their Blood ; not of their Worthineſs, but their elites could not but be well pleaſed for the Time,
Birth ; even the beſt Heart may be blinded with howſoever their Hearts were afterwards ; when
Affection. Who can marvel at theſe Errors of Pa- Men are carried with outward ſhews, it is a Sign
rents Love, when he that ſo holily judged Iſrael that God means them a Delufion.
all his Life, miſ-judged of his own Sons.
How far God fetches his purpoſes about! The
It was God's ancient Purpoſe to raiſe up a King Afles of Kiſh, Saul's Father, are ftrayed away :
to his People : How doth he take occaſion to What is that to the News of a Kingdom? God
perform it, but by the unruly Deſires of Iſrael? lays theſe ſmall Accidents for the ground of great-
Even as we ſay of humane Proceedings, that ill er Deligns : The Affes muſt be loſt, none but
Manners beget good Laws. That, Monarchy is Saul muſt go with his Father's Servant to feek
the beſt Form of Government, there is no Queſti-them: Samuel fhall meet them in the Search :
on. Good Things may be ill deſired, ſo was Saul fhall be premoniſhed of his inſuing Royalty :
this of Iſrael; if an itching Deſire of Alteration had Little can we by the Beginning of any Action,
not pofſeffed them, why did they not rather fue gueſs at God's Intention in the Conclufion.
for a Reformation of their Governours, than for Obedience was a fit Entrance into Soveraignty:
a Change of Government? Were Samuel's Sons The Service was homely for the Son ef a great
ſo deſperately evil, that there was no poſſibility Man, yer he refuſeth not to go, as a Fellow to
of Amendment ? Or if they were paſt hope, were his Father's Servant, upon lo mean a Search:
there not ſome others to have ſucceeded the The Diſobedient and Scornful are good for no-
Juſtice of Samuel, no leſs than theſe did his Per- thing, they are neither fit to be Subjects or Gover-
ſon? What needed Samuel to be thruſt out of nours
. Kiſh was a great Man in his Countrey,
Place ? What needed the ancient Form of Admi- yet he diſdaineth not to ſend his Son Saul upon a
niſtration to be altered ? He that raiſed up their thrifty Errand, neither doch Saul plead his Diſpa-
Judges, would have found time to raiſe them up ragement for a Refuſal. Pride and Wanconneſs
Kings: Their curious, and inconftant new-fangle have marred our Times : Great Parents count it
neſs, will not abide to ſtay it, but with an heady a Diſreputation to imploy their Sons in Courſes
Importunity labours to over-haſten the Pace of of Frugality; and their pampered Children think
God. Where there is a ſetled courſe of good Go- it a shame to do any thing; and fo bear them-
vernment (howſoever blemiſhed with ſome Weak- felves, as thoſe that hold it the only Glory to be
neſſes) it is not ſafe to be over forward to a either idle or wicked.
T
Neither





138
Contemplations. MAS
LIB. XII
Neither doth Saul go faſhionably to work, but rael, and the Seer : Yet both Saul and his Servant
does this Service heartily and painfully, as a Man, purpoſe to preſent him with the fourth Part of a
that deſires rather to effect the Command, than Shekle, to the value of about our five Pence. They
pleaſe the Commander: He paſſed from Ephraim had learned that Thankfulneſs was not to be mea
to the Land of Shalifha, from Shaliſha to Salim, ſured of good Men by the Weight, but by the
from Salim to Femini, whence his Houſe came;
Will of the Retributor : How much more will God
from Femini to Zuph, not ſo much as ſtaying with accept the ſmall Offerings of his weak Servants,
any of his Kindred ſo long as to victual himſelf: when he ſees them proceed from great Love?
He that was afterward an ill King, approved him The very Maids of the City can give Direction
ſelf a good Son. As there are diverſities of Re to the Prophet, they had liſtened after the holy
lations and Offices, ſo there is of Diſpoſitions ; Affairs, they had heard of the Sacrifice, and could
thoſe, which are excellent in fome, attain not to tell of the Neceſſity of Samuel's Preſence : Thoſe
a mediocrity in others : It is no arguing from that live within the Sun-fhine of Religion, cannot
private Vertues to publick; from Dexterity in but be ſomewhat coloured with thoſe Beams :
one Station, to the reſt: A ſeveral Grace belongs Where there is Practice and Example of Piety in
to the particular Carriage of every Place whereto the better fort, there will be a Reflection of it
we are called, which if we want, the Place may upon the meaneſt: It is no ſmall Benefit to live in
well want us.
religious and holy Places, we ſhall be much to
There was more Praiſe of his Obedience in blame, if all Goodneſs fall beſide us : Yea, ſo
ceaſing to ſeek, than in ſeeking : He takes Care, skilful were theſe Damſels in the Faſhions of their
left his Father ſhould take care for him, that whilft publick Sacrifices, that they could inſtruct Saul
he ſhould ſeem officious in the leſs, he might not and his Servant, unasked, how the People would
neglect the greateſt. A blind Obedience in ſome not eat, till Samuel came to blefs the Sacrifice.
Caſes doth well, but it doth far better, when it is This meeting was not more a Sacrifice, than it
led with the Eyes of Diſcretion ; otherwiſe we was a Feaſt : Theſe two agree well; we have ne-
may more offend in pleaſing, than in diſobey- | ver ſo much caufe to rejoycein Feaſting, as when
ing.
we have duly ſerved our God: The Sacrifice was
Great is the Benefit of a wiſe and religious At a Feaſt to God, the otherto Men; the Body may
tendant, ſuch a one puts us into thoſe Duties eat and drink with Contentment, when the Soul
and Actions which are moſt expedient, and leaſt hath been firſt fed, and hath firſt feafted the Maker
thought of. If Saul had not had a diſcreet Servant, of both : Go eat thy Bread with Joy, and drink
he had returned but as wiſe as he came ; now he thy Drink with a merry Heart, for God now ac-
is drawn in to conſult with the Man of God, and cepteth thy Works. The Sacrifice was before con-
hears more than he hoped for, ¿Saul was now ſecrated, when it was offered to God; but it was
a ſufficient Journey from his Father's Houſe, yet not confecrated to them, till Samuel bleſſed it,
his Religious Servant in this Remoteneſs, takes his Bleſſing made that Meat holy to the Gueſts
knowledge of the Place, where the Prophet which was formerly hallowed to God: All Crea-
dwells, and how honourably doth he mention him tures were made good, and took Holineſs from
to his Mafter: Behold, in this City is a Man of God, him, which gave them their being: Our Sin
and he is an honourable Man, all that he faith cometh brought that Curſe upon them, which (unleſs our
to paſs : God's Prophets are publick Perſons ; as Prayers remove it) cleaves to them ſtill, fo as we
their Function, ſo their Notice concerns every receive them not without a Curſe. We are not
Man: There is no Reaſon God ſhould abate any our own Friends except our Prayers help to take
of the Reſpect due to his Miniſters under the Gof that away, which our Sin hath brought, that ſo
pel : Saint Paul's fute is both Univerſal and Ever to the Clean all may be clean: It is an unmanner-
laſting ; I beſeech you, Brethren, know them that la- ly Godleſneſs to take God's Creatures without the
bour amongst you...
leave of their Maker, and well may God withold
The chief Praiſe is to be able to give good Ad his Bleſſing from them, which have not the Grace
vice; the next is to take it. Saul is eaſily induced to ask it.
to condeſcend: He whoſe Curioſity led him vo Thoſe Gueſts which were fo religious, that they
luntarily at laſt to the Witch of Endor, is now led would not eat their Sacrifice unbleſſed, might
at firſt by good Counſel to the Man of God ; nei- have bleſſed it themſelves; every Man might
ther is his Care in going, leſs commendable, than pray, though every Man might not ſacrifice; yet
his will to go. For as a Man, that had been cate would they not either eat, or bleſs, whiles they
chized not to go unto God empty-handed, he asks, looked for the Preſence of a Prophet. Every
What ſhall we bring unto the Man What have we? Chriſtian may fanctifie his own Meat, but where
The Caſe is well altered in our Times : Every thoſe are preſent, that are peculiarly ſanctified to
Man thinks, what may I keep back ? There is God, this Service is fitteſt for them: It is com-
no Gain ſo ſweet, as of a robbed Altar; yet God's mendable to teach Children the Practice of
Charge is no leſs under the Goſpel, Let him that Thankſgiving, but the beſt is ever moft meet to
is taught, make his Teacher partaker of all. As this bleſs our Tables, and thoſe eſpecially, whoſe
faithful Care of Saul was a juſt Preſage of Succeſs, Office it is to offer our Prayers to God.
more than he looked for, or could expect; fo the Little did Saul think, that his coming and his
facrilegious Unthankfulneſs of many, bodes that Errand was ſo noted of God, as that it was fore-
Ruin to their Soul and Eſtate, which they could ſignified unto the Prophet ; and now, behold Sam
not have Grace to fear.
muel is told a day before of the Man, Time, and
He that knew the Prophet's Abode, knew alſo Place of his meeting. The Eye of God's Provi-
the Honour of his Place, he could not but know dence is no leſs over all our Actions, all our Mo-
that Samuel was a mixt Perſon : The Judge of Il- tions. We cannot go any whither without him,
he





L I B. XII.
Saul and Samuel's Meeting.
139
he tell all our Steps ; ſince it pleaſeth God there in reſpect of the reſt of Iſrael, his Father's Family,
fore to take notice of us, much more ſhould we in reſpect of the Tribe, and himſelf in reſpect of
take notice of him, and walk with him, in whom his Father's Family; neither did his Humility
we move. Saul came beſide his Expectation to ſtoop below the Truth : For as Benjamin was the
the Prophet, he had no thought of any ſuch Pur- youngeſt Son of Iſrael, ſo he was now by much,
poſe, till his Servant made this ſudden Motion the leaſt Tribe of Iſrael ; they had not yet reco-
unto him of viſiting Samuel, and yet God ſays to vered that univerſal Slaughter which they had re-
his Prophet, I will ſend thee a Man out of the Land of ceived from the Hands of their Brethren, whereby
Benjamin. The over-ruling Hand of the Almigh- a Tribe was almoſt loft to Iſrael; yet even out of
ty works us inſenſibly, and all our Affairs to his the Remainder of Benjamin doth God chuſe the
own ſecret Determinations ; ſo as while we think Man, that ſhall command Iſrael ; out of the Rub-
to do our own Wills, we do his. Our own Inten- biſh of Benjamin doth God raiſe the Throne. That
tions we may know, God's Purpoſes we know is not ever the beſt and fatteſt which God
not; we muſt go the way that we are called, chooſeth, but that which God chooſeth is ever
let him lead us to what End he pleaſeth ; it is our the fitteſt ; the Strength or Weakneſs of Means is
Dury to reſign our Selves and our Ways to the neither Spur nor Bridle to the determinate Choi-
Diſpoſition of God, and patiently and thankfully ces of God, yea rather he holds it the greateſt
to wait the Iſſue of his Decrees. The ſame God Proof of his Freedom, and Omnipotency, to ad-
that fore-ſhewed Saul to Samuel, now points to vance the unlikelieft. It was no hollow and fain-
him ( See
, this is the Man, ) and commands the Pro- ed Excuſe, that Saul makes to put off that, which
phet to anoint him Governour over Iſrael : He, he would fain injoy, and to cauſe Honour to fol-
that told of Saul before he came, knew before he low him the more eagerly : It was the fincere
came into the World, what a Man, what a King Truth of his Humility, that fo dejected him un-
he would be ; yet he chooſeth him out, and in- der the Hand of God's Prophet. Fair Beginnings
joins his Inunction. It is one of the greateſt are no ſound Proof of our Proceedings and end-
Praiſes of God's Wiſdom, that he can turn the ing well : How often hath a baſhful Childhood
Evil of Men to his own Glory. Advancement is ended in an impudency of Youth, a ſtrict en-
not ever a ſign of Love either to the Man or to trance in Licentiouſneſs, early forwardneſs in
the Place. It had been better for Saul, that his Atheiſm ? There might be a civil Meekneſs in
Head had been ever dry : Some God raiſeth up in Saul, true Grace there was not in him; they that
Judgment, that they may fall the more uneaſily; be good, bear more Fruit in their Age.
there are no Men ſo miſerable, as thoſe that are Saul had but five Pence in his Purſe to give the
Prophet : The Prophet after much good Cheer
It ſeems that Samuel bore no great Port in his gives him the Kingdom, he beſtows the Oil of
Out-ſide, for that Saul not diſcerning him, either Royal Confecration on his Head, the Kiſſes of
by his Habit or Attendants, comes to him, and Homage upon his Face, and ſends him away rich
asks him for the Seer ; yet was Samuel as yet the in Thoughts, and Expectation; and now left
Judge of Iſrael, the Subſtitution of his Sons had his Aſtoniſhment ſhould end in Diſtruſt, he ſettles
not diſplaced himſelf: There is an affable Famili- his Aſſurance, by Forewarnings of thoſe Events,
arity that becometh Greatneſs: It is not good for which he ſhould find in his Way: He tells him
eminent Perſons to ſtand always upon the height whom he ſhall meet, what they, ſhall ſay, how
of their State, but fo to behave themſelves, that as himſelf ſhall be affected; that all theſe, and him-
their ſociable Carriage may not breed Contempt, ſelf might be ſo many Witneſſes of his following
ſo their over-highneſs may not breed a ſervile Coronation; every Word confirmed him. For
Fearfulneſs in their People.
well might he think, he that can foretel me the
How kindly doth Samuel entertain and invite Motions and Words of others, cannot fail in mine;
Saul, yet it was he only that ſhould receive Wrong eſpecially when as Samuel had propheſied to
by the future Royalty of Saul? Who would not him he found himſelf to propheſy ; his prophe-
have looked that aged Samuel ſhould have emulated fying did enough foretel his Kingdom. No ſoon-
rather the Glory of his young Rival
, and have er did Samuel turn his Back from Saul, but God
looked churliſhly upon the Man that ſhould rob gave him another Heart, lifting up his Thoughts
him of his Authority ? Yet now, as if he came on and Diſpoſition to the pitch of a King: The Cal-
purpoſe to gratifie him, he bids him to the Feaſt, ling of God never leaves a Man unchanged, nei-
he honours him with the chief Seat, he reſerves a ther did God ever employ any Man in his Service,
felee Morſel for him, he tells him ingeniouſly whom he did not enable to the Work he ſet him
the News of his inſuing Sovereignty, ( On whom is eſpecially thoſe whom he raiſeth up to the ſupply
Set the Defire of all Ifrael, is it not upon thee and thy of his own Place, and the Repreſentation of him-
Father's Houſe?) Wife and holy Men, as they are ſelf. It is no marvel if Princes excel the Vulgar
not ambitious of their own Burden, ſo they are in Gifts, no leſs than in Dignity : Their Crowns
not unwilling to be eaſed, when God pleaſech to and their Hearts are both in one and the ſame
diſcharge them ; neither can they envy thoſe Hand : If God did not add to their Powers, as,
whom God lifteth above their Heads : They make well as their Honours, there would be no Equa-
an Idol of Honour, that are troubled with their lity.
own Freedom, or grudge at the Promotion of
time bomo
others.
colo
Doubtleſs Saul was much amazed with this
AC 30
ſtrange Salutation, and News of the Propher, and
The
how modeſtly doth he put it off, as that, which
was neither fit nor likely ; diſparaging his Tribe
great and evil.
3
T2

140
Contemplations.
Lib. XII.
Perſon ſhewed, he was born to be a King; and
now all the People ſhout for Joy, they have their
The Inauguration of Sa ul.
Longing, and applaud their own Happineſs, and
their King's Honour? How eaſie is it for us to
miſtake our own Eftates ? to rejoyce in that which
G
O D hath fecretly deſtined Saul to the King- we ſhall find the juſt Cauſe of our Humiliation
dom; it could not content Iſrael, that Samuel The End of a Thing is better than the Beginning;
knew this, the Lots muſt ſo decide the Choice, as the ſafeſt way is to reſerve our Joy, till we have
if it had not been predetermined: That God, good Proof of the worthineſs and fitneſs of the
which is ever conſtant to his own Decrees, makes Object. What are we the better for having a
the Lots to find him out, whom Samuel had anoin- Bleſſing, if we know not how to uſe it? The
ted : If once we have Notice of the Will of God, The Office and Obſervance of a King was uncouth
we may be confident of the iſſue : There is no to Iſrael : Samuel therefore informs the People of
Chance to the Almighty; even caſual Things their mutual Duties, and writes them in a Book,
are no lefs neceſſary in their firſt Cauſe, than the and lays it up before the Lord; otherwiſe, No-
natural. So far did Saul truſt the Prediction, and velty might have been a Warrant for their Igno-
Oil of Samuel, that he hides him among the Stuff: rance, and Ignorance for Neglect : There are
He knew where the Lots would light before they reciprocal Reſpects of Princes and People, which
were caft: This was but a modeſt declination of if they be not obſerved, Government languiſheth
that Honour which he ſaw muſt come : His very into Confufion; thefe Samuel faithfully teacheth
withdrawing ſhewed fome Expectation, why elſe them. Though he may not be their Judge, yer
fhould he have hid himſelf, rather than the other he will be their Prophet ; he will inſtruct, if he
Iſraelites? Yet could he not hope his ſubducing may not rule; yea he will inſtruct him that ſhall
himſelf, could diſappoint the Purpoſe of God: rule; there is no King abſolute, but he that is the
He well knew, that he, which found out and de- King of all gods: Earthly Monarchs muſt walk
figned his Name amongſt the Thouſands of Iſrael, by a Rule, which if they tranſgreſs, they ſhall be
would eaſily find out his Perſon in a Tent: When accountable to him, that is higher than the high-
once we know God's Decree, in vain ſhall we eft, who hath deputed them. Not out of care of
ſtrive againſt it: Before we know it, it is indiffe- Civility, ſo much as Conſcience, muſt every Sa-
rent for us to work to the likelieſt.
muel labour to keep even Terms betwixt Kings ard
I cannot blame Saul for hiding himſelf from a Subjects, preſcribing juſt Moderation to the one,
Kingdom, eſpecially of Iſrael: Honour is heavy to the other Obedience and Loyalty, which who-
the beſt Terms : How ſhould ever endeavours to trouble, is none of the Friends
it be otherwiſe when all Mens Cares are caſt up- of God, or his Church.
on one, but moſt of all in a troubled Eſtate? No The moſt and beſt applaud their new King,
Man can put to Sea without Danger, but he that fome wicked ones deſpiſed him, and ſaid, How
lancheth forth in a Tempeft, can expect nothing Mall be save us? It was not the Might of his Pa-
but the hardeſt Event ; ſuch was the Condition of rents, the Goodlineſs of his Perſon, the Privilege
Iſrael: Their old Enemy the Philiſtines were ſtilled of his Lot, the Fame of his Propheſying, the Pa-
with that fearful Thunder of God, as finding negyrick of Samuel
, that could ſhield him from
what it was to war againſt the Almighty. There Contempt, or win him the Hearts of all : There
were Adverſaries enough beſides in their Borders: was never yet any Man, to whom fome took not
It was but an hollow Truce, that was betwixt Exceptions : It is not poſſible either to pleaſe or
Iſrael and their Heatheniſh Neighbours; and Na- diſpleaſe all Men, while fome Men are in love
baſh was now at their Gates. Well did Saul know with Vice, as deeply, as others with Vertue, and
the Difference between a peaceful Government, fome ( as ill ) diſtike Vertue, if not for it felf, yet
and the perillous and weariſom Tumults of War. for Contradiction. They well faw, Saul choſe not
The quieteft Throne is full of Cares, but the per- himſelf, they ſaw him worthy to have been cho-
plexed, of Dangers. Cares and Dangers drove fen, if the Élection ſhould have been carried by
Saul into this Corner to hide his Head from a Voices, and thoſe Voices by their Eyes; they ſaw
Crown: Theſe made him chuſe rather to lie ob- him unwilling to hold, or yield, when he was
ſcurely among the Baggage of his Tent, than to choſen ; yet they will envý him: What Fault
fit gloriouſly in the Throne of State. This hiding could they find in him whom God had choſen?
could do nothing but ſhew, that both he ſuſpected His Parentage was equal, his Perſon above them,
left he ſhould be choſen, and deſired he ſhould his inward Parts more above them than the out-
not be choſen: That God from whom the Hills ward; Malecontents will rather deviſe than want
and the Rocks could not conceal him, brings him Cauſes of flying out, and rather than fail, the
forth to the Light, ſo much more longed for, as univerſal Approbation of others is ground enough
he was more unwilling to be ſeen ; and more ap- of their Dillike. It is a vain Ambition of thoſe,
plauded, as he was more longed for.
that would be loved of all: The Spirit of God
Now then when Saul is drawn forth in the midſt when he enjoins us Peace, withal he adds, ( if it
of the eager Expectation of Iſrael, Modeſty and be poſſible ) and Favour is more than Peace : A
Godlineſs ſhewed themſelves in his Face : The Man's Comfort muſt be in himſelf, the Conſci-
Crowd cannot hide him, whom the Stuff had hid;ence of deſerving well.
As if he had been made to be ſeen, he over-looks The neighbouring Ammonites could not but have
all Iſrael in height of Stature, for preſage of the heard of God's fearful Vengeance upon the Phia
Eminence of his Eſtate ( from the Shoulders upwards liſtines, and yet they will be taking up the Quar
was be higher than any of the People
. ) Iſrael fees their rel againſt Iſrael : Nahaſh comes up againſt Fabeſh
Lots are fallen upon a noted Man; one, whoſe Gilead: Nothing but Grace can teach us to make
uſe

Lib. XII. SAMUEL's Conteſtation.
14.1
uſe of others Judgments : Wicked Men are not Mercy and Juſtice ſhould be infeparable ; where:
moved with ought that falls beſide them; they foever theſe two go afunder, Government fol-
truſt nothing but their own Smart : What fearful lows them into Diſtraction, and ends in Ruin.
Judgments doth God execute every day ? Reſo- If it had been a Wrong offered to Samuel, the For-
lute Sinners take no Notice of them, and are bearance of the Revenge had not been fo com-
grown fo peremptory, as if God had never ſhew- mendable ; although upon the Day of ſo happy a
ed diſlike of their Ways.
Deliverance, perhaps it had not been ſeaſonable :
The Gileadites were not more baſe, than Nabaſh | A Man hath Reafon to be moſt bold with himſelf:
the Ammonite was cruel : The Gileo dites would buy It is no praiſe of Mercy (fince it is a Fault in
their Peace with Servility, Nabash would fell Juſtice ) to remit another Man's Satisfaction, his
them a fervile Peace for their right Eyes. Jephthab own he may.
the Gileadite did yet ſtick in the Stomack of Am-
mon, and now they think their Revenge cannot
be too bloody : It is a Wonder that he, which
SAMUEL's Conteſtation.
would offer fo mercileſs a Condition to Iſrael,
would yield to the Motion of any delay; he
meant
nothing but Shame and Death to the Ira. Everyone can be a Friend to him that proſpe
Perhaps his Confidence made him thus careleſs. quered the Obſtinacy of his own People : Now
Howſoever it was the reſtraint of God that gave there is no Iſraelite that rejoyceth not in Saul's
this Breath to Iſrael, and this Opportunity to Saul's Kingdom. No ſooner have they done objecting
Courage and Victory: The Enemies of God's to Saul, than Samuel begins to expoſtulate with
Church cannot be ſo malicious as they would, them: The fame Day wherein they began to be
cannot approve themſelves fo malicious, as they pleaſed, God ſhews himſelf angry: All the Paſſa-
are ; 'God ſo holds them in ſometimes, that a ges of their Proceedings offended him, he defer-
Stander-by would think them favourable. The red to let them know it till now, that the King-
News of Gilead's Diſtrefs had foon filled and afflict- dom was ſetled, and their Hearts lifted up: Now
ed Iſrael, the People think of no Remedy, but doth God cool their Courage and Joy, with a
their Pity and Tears : Evils are eaſily grieved for, back-reckoning for their Forwardneſs. God will
not eaſily redreſſed: Only Saul is more ſtirred not let his People run away with the Arrearages of
with Indignation than Sorrow : That God which their Sins, but when they leaſt think of it, calls
put into him a Spirit of Propheſy, now puts into them to an Account : All this while was God an-
him a Spirit of Fortitude : He was before appoin- gry with their rejection of Samuel ; yet ( as if there
ted to the Throne, not fettled in the Throne; he had been nothing but Peace ) he gives them a
followed the Beaſts in the Field, when he ſhould Vi&tory over their Enemies, he gives way to their
have commanded Men.
Joy in their Election; now he lets them know,
Now as one that would be a King no leſs by that after their Peace-offerings, he hath a Quar-
Merit, than Election, he takes upon him, and rel with them. God may be angry enough with
performs the Refcue of Gilead; he aſſembles Iſrael us, while we outwardly profper : It is the Wif-
he leads them, he raiſeth the Siege, breaks the dom of God to take his beſt Advantages: He ſuf-
Troops, cuts the Throats of the Ammonites. When I fers us to go on, till we ſhould come to enjoy
God hath any Exploit to perform, he raifeth up the Fruit of our Sin, till we ſeem paft the Danger,
the Heart of ſome choſen Inſtrument with hero either of Conſcience or Puniſhment ; then ( even
ical Motions for the Atchievement: When all when we begin to be paft the feeling of our Sin )
Hearts are cold and dead, it is a ſign of intended we ſhall begin to feel his Difpleaſure for our Sins:
Deſtruction.
This is only where he loves, where he would both
This Day hath made Saul a compleat King, and forgive and reclaim; he hath now to do with his
now the thankful Iſraelites begin to enquire after Iſrael : But where he means utter Vengeance, he
thoſe diſcontented Mutiners, which had refuſed lets Men harden themſelves to a reprobate Senf-
Alegiance unto ſo worthy a Commander ( Bring leſneſs, and make up their own Meaſure without
thoſe Men that we may ſay them :) This Sedition had contradiction, as purpoſing to reckon with them
deſerved Death, though Saul had been foiled at
but once for ever.
Gilead; but now his happy Victory whets the
Samuel had diffuaded them before, he reproves
People much more to a Delire of this juft Execu- them not, until now: If he had thus bent himſelf
tion. Saul, to whom the Injury was done, hin- againſt them, e'er the fetling of the Ele&ion, he
ders the Revenge, (There ſhall no Man die this Day, had troubled Ifrael in that, which God took occa-
for to Day the Lord bath ſaved Ifrael) that his For fion by their Sin to eſtabliſh ; His Oppoſition
titude might not go beyond his Mercy. How would have favoured of Reſpects to himſelf,
Noble were theſe Beginnings of Saul ? 'His Pro- whom the Wrong of this Innovation chiefly con-
pheſie ſhewed him miraculouſly Wiſe, his Battel cerned: Now therefore when they are fure of
and Victory no leſs Valiant, his Pardon of his their King, and their King of them, when he
Rebels, as Merciful : There was not more Power hath ſet even Terms betwixt them mutually, he
ſhewed in overcoming the Ammonites, than in lets them fee, how they were at odds with God :
overcoming himſelf, and the impotent Malice of We muſt ever diſlike Sins, we may not ever ſhew
theſe mutinous Iſraelites. Now Iſrael ſees they it : Diſcretion in the choice of Seaſons for re-
have a King, that can both ſhed Blood, and ſpare proving, is no leſs commendable and neceſſary,
it; that can ſhed the Ammonites Blood, and ſpare than Zeal and Faithfulneſs in reproving : Good
theirs : His Mercy wins thoſe Hearts, whom his Phyſicians uſe not to evacuate the Body in extremi-
Valour could not. As in God, fo in his Deputies, ties of Heat or Cold : Wife Mariners do not hoitt
Sails in every Wind.
Firſt

142
LIB. XII.
Contemplations.
many
Firſt doth Samuel begin to clear his own Inno- Governours do both command, and countenance
cence e'er he dare charge them with their Sin : Evil. This very acquitting of Samuel was the Ac-
He that will caſt a Stone at an Offender, muſt be cuſation of themſelves: For how could it be but
free himſelf, otherwiſe he condemns and executes faulty to caſt off a faultleſs Governour? If he had
himſelf in another Perſon : The Conſcience ſtops not taken away an Ox, or an Aſs from them,
the Mouth of the guilty Man, and chokes him why do they take away his Authority? They could
with that Sin, which lies in his own Breaft, and not have thus cleared Saul at the end of his Reign;
having not come forth by a penitent Confeſſion, it was juſt with God, ſince they were weary of a
cannot find the Way out in a Reproof, or if he do juſt Ruler, to puniſh them with an unjuſt.
reprove, he doth more ſhame himſelf, than reform He that appealed to them for his own Upright-
another. He that was the Judge of Iſrael, would neſs, durft not appeal to them for their own
not now judge himſelf, but would be judged by Wickedneſs, but appeals to Heaven from them.
Iſrael ; Whole Ox have I taken? Whoſe Aſs have I Men are commonly Flatterers of their own Caſes:
taken? Or to whom have I done Wrong? No doubt, It muſt be a ſtrong Evidence that will make a
Samuel found himſelf guilty before God of many Sinner convicted in himſelf: Nature hath ſo
private Infirmities, but for his publick Carriage Shifts to cozen it ſelf in this fpiritual Verdict, that
he appeals to Men: A Man's Heart can beft unleſs it be taken in the Manner, it will hardly
judge of himſelf; others can beſt judge of his yield to a Truth; either ſhe will deny the Fact,
Actions. As another Man's Conſcience and Ap- or the Fault, or the Meaſure ; and now in this
probation cannot bear us out before God ; ſo can-Caſe they might ſeem to have ſome fair Preten-
not our own before Men: For oft-times that ces; for though Samuel was righteous, yet his
Adion is cenſured by the Beholders, as wrongful, Sons were corrupt. To cut off all Excuſes there-
wherein we applaud our own Juſtice. Happy is fore, Samuel appeals to God ( the higheſt Judge )
that Man, that can be acquitted by himſelf in for his Sentence of their Sin, and dares truſt to a
private, in publick by others, by God in both; miraculous Conviction. It was now their Wheat-
Standers-by may ſee more : It is very ſafe for a Harveſt; the hot and dry Air of that Climate did
Man to look into himſelf by others Eyes ; in vain not wont to afford in that Seaſon ſo much moiſt
ſhall a Man's Heart abfolve him, that is condemn- Vapour, as might raiſe a Cloud either for Rain or
ed by his Actions.
Thunder. He that knew God could, and would
It was not ſo much the trial of his Carriage, do both theſe, without the Help of ſecond Cauſes,
that Samuel appealed for, as his Juſtification; not puts the Trial upon this Iſſue. Had not Samuel
for his own Comfort, ſo much as their Convicti- before conſulted with his Maker, and received
on : His Innocence hath not done him ſervice warrant for his Act, it had been Preſumption and
enough, unleſs it ſhame them, and make them tempting of God, which was now a noble Im-
confeſs themſelves faulty. In ſo many Years provement of Faith: Rather than Iſrael fall go
wherein Samuel judged Iſrael, it cannot be, but clear away with a Sin, God will accuſe and arraign
many thouſand Cauſes paſſed his Hands, wherein them from Heaven. No ſooner hath Samuel's
both parties could not poſſibly be pleaſed; yet Voice ceaſed, than God's Voice begins: Every
ſo clear doth he find his Heart and Hands, that Crack of Thunder ſpake Judgment againſt the
he dare make the grieved Part Judges of his Judg- Rebellious Ifraelites, and every Drop of Rain, was
ment: A good Conſcience will make a Man un a Witneſs of their Sin ; and now they found they
dauntedly confident, and dare put him upon any had diſpleaſed him, which ruleth in the Heaven,
Trial; where his own Heart ſtrikes him not, it by rejecting the Man that ruled for him on Earth:
bids him challenge all the World, and take up all The thundring Voice of God, that had lately in
Comers. How happy a Thing is it for a Man their Sight confounded the Philiſtines, they now
to be his own Friend and Patron? He needs not underſtood to ſpeak fearful Things againit them.
to fear foreign Broils, that is at Peace at Home : No marvel, if now they fell upon their Knees,
Contrarily, he that hath a falſe and foul Heart, not to Saul whom they had choſen, but to Samuel,
lies at every Man's Mercy; lives laviſhly, and is who being thus caſt off by them, is thus counte-
fain to dawb up a rotten Peace with the baſeſtnanced in Heaven.
Conditions. Truth is not afraid of any Light,
and therefore dare ſuffer her Wares to be carried
from a dim Shop-board unto the Street Door :
Saul's Sacrifice.
Perfect Gold will be but the Purer with trying,
dor
whereas Falſhood being a Work of Darkneſs,
loves
OD
work cloſeſt.
This very Appealation cleared Samuel, but the move ſuddenly from the Perſon of Saul : Many
Peoples Atteſtation cleared him more : Innocen-Years did Saul reign over Iſrael ; yet God com-
cy and Uprightneſs becomes every Man well, putes him but two Years a King : That is not ac-
but moſt Publick Perſons, who ſhall be elſe ob-counted of God to be done, which is not lawfully
noxious to every Offender. The Throne and the done ; when God, which choſe Scul, rejected
Pulpit ( of all Places ) call for Holineſs, no more him, he was no more a King, but a Tyrant : Iſrael
for Example of Good, than for liberty of control- obeyed him ftill, but God makes no reckoning of
ling Evil : All Magiſtrates ſwear to do that, which him, as his Deputy, but as an Uſurper.
Samuel proteſted he hath done ; if their Oath were Saul was of good Years, when he was advanced
ſo verified, as Samuel's Proteſtation, it were a to the Kingdom : His Son Fonatban, the firſt Year
Shame for the State not to be happy: The Sins of of his Father's Reign, could lead a Thouſand Il-
our Teachers are the Teachers of Sin; the Sins of raelites into the Field, and give a foyle to the
Pbi-

LIB. XII.
143
Sa u í 's Sacrifice.
Philiſtines : And now Iſrael could not think them-, it was the Abſence of Samuel; if the Prophet had
felves leſs happy in their Prince, than in their come up, Iſrael would never have run away from
King; Fonathan is the Heir of his Father's Victo- their King; whiles they had a Samuel alone, they
ry, as well as of his Valour, and his Eſtate. The were never well till they had a Saul, now they
Philiſtines were quiet after thoſe firſt Thunder- have a Saul, they are as far from Contentment,
claps, all the time of Samuels Government, now becauſe they want a Samuel ; unleſs both joyn to-
they begin to ſtir under Saul.
gether, they think there can be no Safety. Where
How utterly is Iſrael diſappointed in their Hopes the Temporal and Spiritual State combine not to--
That Security and Protection, which they promi- gether, there can follow nothing but Diſtraction
ſed themſelves in the Name of a King, they found in the People : The Prophets receive and deliver
in a Prophet, failed of in a Warrior: They were the Will of God, Kings execute it: The Pro-
more ſafe under the Mantle, than under Arms : phets are directed by God, the People are directed
Both Enmity and Safeguard are from Heaven, by their Kings. Where Men do not ſee God before
Goodneſs hath been ever a ſtronger Guard than them in his Ordinances, their Hearts cannot but
Valour: It is the ſureſt Policy always to have fail them, both in their Reſpects to their Superi-
Peace with God.
ours, and their Courage in themſelves. Piety is
We find by the Spoils, that the Philiſtines had the Mother of perfect Subjection : As all Authori
fome Battels with Iſrael which are not recorded: 1 ty is derived from Heaven, ſo it is thence eſta-
After the Thunder had ſcared them into a Peace,bliſhed ; thoſe Governours that would command
and Reſtitution of all the bordering Cities, from the Hearts of Men, muft ſhew them God in their
Ekron to Gath, they had taken new Heart, and fo Faces.
beſlaved Iſrael, that they had neither Weapon nor No Ifraelite can think himſelf ſafe without a
Smith left amongſt them, yet even in this miſera-Prophet : Saul had given them good Proof of his
ble Nakedneſs of Iſrael, have they both fought, and Fortitude, in his late Victory over the Ammonites ;
overcoine. Now might you have ſeen the un- but then Proclamation was made before the Fight
armed Iſraelites marching with their Slings, and through all the Countrey, that every Man Should
Plow-ftaves, and Hooks, and Forks, and other come up after Saul and Samuel : If Samuel had not
Inſtruments of their Husbandry, againſt a mighty been with Saul, they would rather have ventured
and well furniſhed Enemy, and returning laded the Loſs of their Oxen, than the hazard of them
both with Arms and Victory. No Armour is of ſelves. How much leſs ſhould we preſume of any
Proof againſt the Almighty, neither is he un-Safety in our ſpiritual Combats, when we have
weaponed, that carries the Revenge of God : not a Prophet to lead us? It is all one ( ſaving
There is the ſame Diſadvantage in our ſpiritual that it favours of more Contempt ) not to have
Conflicts ; we are turned naked to Principalities God's Seers, and not to uſe them : He can be no
and Powers; whilſt we go under the Conduct of true Iſraelite, that is not diſtreſſed with the Want
the Prince of our Peace, we cannot but be bold of a Samuel.
and Victorious.
As one that had learned to begin his Rule in
Vain Men think to over-power God with Mu- Obedience, Saul ſtays ſeven Days in Gilgal, ac-
nition and Multitude : The Philiſtines are not any cording to the Propher's Direction, and Itill he
way more ſtrong than in Conceit: thirty thouſand looks long for Samuel, which had promiſed his
Chariots, fix thouſand Horſemen, Footmen like Preſence ; ſix Days he expects, and part of the
the Sand for Number, makes them fcorn Iſrael no ſeventh, yet Samuel is_not come : The Philiſtines
leſs, than Iſrael fears them. When I ſee the mi- draw near, the Iſraelites run away, Samuel comes
raculous Succeſs, which had bleſſed the Iſraelites, not, they muſt fight, God muſt be fupplicated;
in all their late Conflicts with theſe very Philiſtines, what ſhould Saul do Rather than God ſhould
with the Ammonites, I cannot but wonder, how want a Sacrifice, and the People Satisfaction, Soul
they could fear: They, which in the Time of will command that, which he knew Samuel would,
their Sin, found God to raiſe fuch Trophies over if he were preſent, both command and execute :
their Enemies, run now into Caves, and Rocks, It is not poflible ( thinks he ) that God ſhould be
and Pits, to hide them from the Faces of Men, diſpleaſed with a Sacrifice, he cannot but be diſ-
when they found God reconciled, and themſelves pleaſed with Indevotion : Why do the People run
penitent. No Ifraelite but hath ſome cowardly from me, but for want of Means to make God
Blood in him: If we had no Fear, Faith would ſure? What ſhould Samuel rather wiſh, than that
have no Maſtery, yet theſe fearful Ifraelites ſhall we ſhould be godly? The Act ſhall be the ſame,
cut the Throats of thoſe confident Philiftines: the only Difference ſhall be in the Perſon: If. Sa-
Doubt and Reſolution are not meet Meaſures of muel be wanting to us, we will not be wanting to
our Succeſs: A preſumptuous Confidence goes God; it is but an holy Prevention to be devcut
commonly bleeding Home, when an humble unbidden: Upon this conceit he commands a
Fear returns in Triumph. Fear drives thoſe il Sacrifice ; Saul's Sins make no great ſhew, yer are
raelites, which dare ſhew their Heads, out of the they ſtill heinoully taken, the Impiery of them
Caves unto Saul, and makes them cling unto their was more hidden, and inward from all Eyes, but
new King: How troubleſome were the Begin- God's
. If Saul were among the Prophees before,
nings of Saul's Honour ? Surely, if that Man had will he now be among the Prieſts ? Can there be
not exceeded Ifrael no leſs in Courage than in Sta- any Devotion in Diſobedience ? O vain Man!
ture, he had not now hid himſelf in a Cave, What can it avail thee to facrifice to God againſt
which before hid himſelf among the Stuff: But God? Hypocrites reft only in Formalities; if the
now, though the Iſraelites ran away from him, yet outward "Act be done, it ſufficeth them, though
he ran not away from them : It was not any doubt the Ground be Diftruſt, the Manner Unreverence,
of Saul's Valour, that put his People to their Heels, the Carriage Preſumption. brew
Whac
144
Contemplations.
LIB. XII.

not:
What then ſhould Saul have done? Upon the in Gibeah ; he ſtirs not towards the Gariſon of the
truſt of God and Samuel he ſhould have ſtaid out Philiſtines: As Hope is the Mother of Fortitude,
the laſt Hour, and have ſecretly ſacrificed himſelf, fo nothing doth more breed Cowardlineſs, than
and his Prayers unto that God, which loves Obe- Deſpair: Every thing diſmays that Heart, which
dience above Sacrifice. Our Faith is moſt com- God hath put out of Protection. Worthy Fona-
mendable in the laſt Ae; it is no Praiſe to hold than ( which ſprung from Saul as ſome ſweet Imp
out, until we be hard driven : Then, when we are grows out of a Crabſtock ) is therefore full of Va-
forſaken of Means, to live by Faith in our God, lour, becauſe full of Faith : He well knew, that
is worthy of a Crown: God will have no Wor- he ſhould have nothing but Diſcouragements from
fhip of our Deviſing, we may only do what he his Father's fear; as rather chooſing therefore, to
bids us, not bid what he commands not. Never avoid all the Blocks that might lie in the Way,
did any true Piety ariſe out of the corrupt Puddle than to leap over them, he departs ſecretly with-
of Man's Brain : If it flow not from Heaven, it is out the Diſmiſſion of his Father, or Notice of the
odious to Heaven: What was it, that did thus People; only God leads him, and his Armour-
taint the Valour of Saul with this Weakneſs, but bearer follows him. O admirable Faith of Jona-
diſtruſt? He ſaw fome Ifraelites go, he thought than, whom neither the Steepneſs of the Rocks,
all would go ; he ſaw the Philiſtines come, he ſaw nor the Multitude of Enemies can diſſuade from
Samuel came not ; his Diffidence was guilty of his founlikely an Aſſault ! Is it poſſible, that two Men,
Miſ-devotion: There is no Sin, that hath not his whereof one was weaponleſs, ſhould dare to think
Ground from Unbelief; this as it was the firſt In- of encountering ſo many Thouſands ? O Divine
fection of our pure Nature, ſo is the true ſource of Power of Faith, that in all Difficulties and At-
all Corruption; Man could not ſin if he diſtruſted tempts, makes a Man more than Men, and re-
gards no more Armies of Men, than ſwarms of
The Sacrifice is no ſooner ended, than Samuel Flies! There is no reſtraint to the Lord ( faith he)
is come: And why came he no ſooner? He could to ſave with Many, or by few : It was not ſo
not be a Seer, and not know how much he was great News, that Saul ſhould be amongſt the Pro-
lookt for, how troubleſome and dangerous his phets, as that ſuch a Word ſhould come from the
Abſence muſt needs be: He, that could tell Son of Saul.
Saul, that he ſhould propheſie, could tell, that he If his Father had had but ſo much Divinity, he
would facrifice ; yet he purpoſely forbears to had not ſacrificed : The Strength of his God, is
come, for the Tryal of him, that muſt be the the ground of his Strength in God; the Queſtion
Champion of God. Samuel durft not have done is not, what Jonathan can do, but what God can
thus but by Direction from his Maſter : It is the do, whoſe Power is not in the Means, but in him-
ordinary Courſe of God to prove us by Delays, felf: That Man's Faith is well underlaid, that up-
and to drive to Exigents, that we may thew what holds it ſelf by the Omnipotency of God; thus
we are : He that anointed Saul, might lawfully the Father of the Faithful built his Aſſurance up-
from God controul him: There muſt be Diſcre- on the Power of the Almighty. But many Things
tion, there may not be Partiality in our Cenſures God can do, which he will not do : How knowelt
of the greateſt: God makes Difference of Sins, thou, Jonathan, that God will be as forward, as
none of Perſons; if we make Difference of Sins he is able, to give thee Victory ? For this (faith he)
according to Perſons, we are unfaithful both to I have a Watch-word from God, out of the
God and Man. Scarce is Saul warm in his King-Mouths of the Philiſtines : If they ſay, Come up,
dom, when he hath even loſt it. Samuel's firſt we will go up, for God hath delivered them into
Words after the Inauguration, are of Sauls Re- our Hands : If they ſay, Tarry till we come to you,
jection, and the Choice and Eftabliſhment of his we will ſtand ſtill : Fonathan was too wiſe to truſt
Succeſſor : It was ever God's Purpoſe to ſettle the unto a caſual Preſage: There might be ſome far
Kingdom in Judah: He that took Occaſion by fetcht Conjectures of the Event from the Word ;
the Peoples Sin to raiſe up Saul in Benjamin, takes We will come to you, was a Threat of Reſolution;
Occafion by Saul's Sin to eſtabliſh the Crown upon Come you to us, was a Challenge of Fear; or
David. In humane Probability the Kingdom was perhaps, Come up to us, was a Word of Inſultation,
fixed upon Saul, and his more worthy Son: In from them, that truſted in the inacceſſibleneſs of
God's Decree it did but paſs through the Hands of the Place, and Multitudes of Men. Inſultation is
Benjamin to Judah. Beſides trouble, how fickle from Pride, Pride argued a Fall, but Faith hath
are theſe earthly Glories? Saul doubtleſs lookt nothing to do with Probabilities, as that, which
upon Jonathan, as the Inheritor of his Crown; acknowledgeth no Argument, but Demonſtrati-
and behold, e'er his peaceable Poffeffion, he hath on : If there had not been an inſtinct from God
loft it from himſelf: Our Sins ſtrip us not of our of this aſſured Warrant of Succeſs, Jonathan had
Hopes in Heaven only, but of our Earthly Blef- preſumed, inſtead of believing, and had tempted
ſings; the Way to entail a comfortable Proſperity that God, whom he profeſſed to glorifie by his
upon our Seed after us, is our conſcionable Obe- Truſt.
dience unto God.
There can be no Faith, where there is no Pro-
miſe, and where there is a Promiſe, there can be
no Preſumption: Words are voluntary: The
Tar-
ry, as Come: That God, in whom our very
Tongues move over-ruled them ſo, as now they
T is no wonder if Saul's Courage were much ſhall ſpeak that Word, which ſhall cut their own
cooled with the heavy News of his Rejection: Throats: They knew no more Harm in Come,
After this he ſtays under the Pomegranate Tree than Tarry ; both were alike ſafe for the Sound,
for
Jonathan's Victory, and Saul's Oath. Tongues of the Philipines were as free to lay, Tara

LIB. XU.
145
JONATHAN's Victory and Saul's Oath.

for the Senſe ; but he, that put a Signification of the more they killed each other in the Flight :
their Slaughter in the one, not in the other, did And that Fear it ſelf might prevent Fonathan in
put that Word into their Mouth, whereby they killing them, the Earth it felf trembles under
might invite their own Deſtruction. The Dif-them. Thus doth God at once ſtrike them with
poſition of our words are from the Providence of his own Hand, with Jonathan's, with theirs ; and
the Almighty. God and our Hearts have not al- makes them run away from Life, whiles they
ways the ſame Meaning in our Speeches : In thoſe would flie from an Enemy. Where the Almighty
Words, which we ſpeak at Random, or out of purpoſes Deſtruction to any People, he needs not
Affectation, God hath a further drift of his own call in foreign Powers, he needs not any Hands
Glory, and perhaps our Judgment. If wicked or Weapons, but their own ; he can make vaſt
Men lay, Our Tongues are our own, they could Bodies die no other Death, than their own
not ſay ſo, but from him, whom they defie in weight : We cannot be ſure to be Friends among
ſaying ſo, and who makes their Tongue their our felves, whiles God is our Enemy.
Executioner.
The Philiſtines flie faſt, but the News of their
No ſooner doth Fonathan hear this Invitation, Flight over-runs them even unto Saul's Pomegra-
than he anſwers it : He, whoſe Hands had learn- nate Tree: The Watchmen diſcern afar off, a
ed never to fail his Heart, puts himſelf upon his Flight and Execution : Search is made, Jonathan
Hands and Knees to climb up into this Danger : is found miſſing, Saul will conſult with the Ark :
The Exploit was not more difficult
, than the Way, Hypocrites while they have leiſure, will perhaps
the pain of the Paſſage was equal to the Peril of be holy: For ſome Fits of Devotion they cannot
the Enterprize ; that his Faith might equally tri- be bettered. But when the Tumult encreaſed,
umph, over both: He doth not ſay, how ſhall Saul's Piety decreaſes : It is now no ſeaſon to
I get up ? much leſs, which way ſhall I get down talk with a Prieſt ; withdraw thine Hand Ahaiah,
again. But as if the Ground were level, and the the Ephod muſt give Place to Armies: It is more
Action dangerleſs, he puts himſelf into the View time to fight than to pray; what needs he God's
of the Philiſtines : Faith is never fo glorious, as Guidance, when he ſees his Way before him?
when it hath moſt Oppoſition, and will not fee He that before would needs ſacrifice ere he
it : Reaſon looks ever to the Means, Faith to the fought, will now in the other Extream, fight in
End; and inſtead of conſulting, how to effect, a wilful Indevotion. Worldly Minds regard holy
reſolves what ſhall be effected. The Way to Hea- Duties no further, than may ſtand with their own
ven is more ſteep, more painful: O God! how carnal Purpoſes. Very eaſie Occaſions ſhall in-
perillous a Paſſage haft thou appointed for thy terrupt them in their Religious Intentions; like
labouring Pilgrims ? If Difficulties will diſcourage unto Children, which if a Bird do but flie in their
us, we ſhall but climb to fall : When we are lift- Way, caft their Eye from their Book.
ing up our Foot to the laſt ſtep, there are the But if Saul ſerve not God in one kind, he will
Philiſtines of Death, of Temptations, to grapple ſerve him in another; if he honour him not by
with ; give us but Faith, and turn us looſe to the attending on the Ark, he will honour him by a
Spight either of Earth or Hell.
Vow: His Negligence in the one, is recompen-
Fonathan is now on the Top of the Hill, and ced with the Zeal in the other. All Iſrael is adju-
now, as if he had an Army at his Heels, he flies red not to eat any Food until the Evening; Hypo-
upon the Hoſt of the Philiſtines; his Hands that criſie is ever masked with a blind and thankleſs
might have been weary with climbing, are imme- Zeal. To wait upon the Ark, and conſult with
diately commanded to fight, and deal as many God's Prieſt in alì Caſes of Importance, was a
Deaths as Blows, to the amazed Enemy: He direct Commandment of God; to eat no Food
needs not walk far for this Execution; himſelf in the purſuit of their Enemies was not command-
and his Armour-bearer in one half Acres ſpace ed. Saul leaves that which he was bidden, and
have ſlain twenty Philiſtines. It is not long ſince does that which he was not required. To eat no
Fonathan ſmote their Gariſon in the Hill of Geba, Food all Day was more difficult, than to attend
perhaps, from that time his Name and Preſence an Hour upon the Ark; the voluntary Services
carried Terror in it; but ſure if the Philiſtines of Hypocrites are many times more painful, than
had not ſeen and felt more than a Man in the Face the Duties enjoyned by God.
and Hands of Fonathan, they had not ſo eaſily In what awe did all Ifrael ſtand of the Oath
grovelled in Death : The Blows and Shrieks can even of Saul? It was not their own Vow, but
not but affect the next, who with a ghaſtly Noiſe Saul's for them ; yet coming into the Wood,
ran away from Death, and affright their Fellows where they ſaw the Honey dropping, and found
no leſs than themſelves are affrighted. The Cla- the Meat as ready as their Appetite ; they dare
mour and Fear runs on like Fire in a Train, to the not touch that Suſtenance, and will rather endure
very, formoft Ranks; every Man would flie, and Famine, and Fainting, than an indiſcreet Curſe.
thinks there is ſo much more cauſe of Flight, for Doubtleſs God had brought thoſe Bees thither on
that his Ears apprehend all, his Eyes nothing : purpoſe to try the Conſtancy of Iſrael ; Iſrael could
Each Man thinks his Fellow ſtands in his way, not but think ( that which fonathan ſaid ) that the
and therefore inſtead of turning upon him which Vow was unadviſed and injurious ; yet they will
was the Cauſe of their Flight, they bend their rather die than violate it: How ſacred ſhould we
Swords upon thoſe whom they imagine to be the hold the Obligation of our own Vows in Things
Hinderers of their Flight ; and now a miraculous juſt and expedient, when the Bond of anothers
Aftoniſhment hath made the Philiſtines Jonathan's raſh Vow is thus indiffoluble.
Champions and Executioners; he follows, and There was a double Miſchief followed upon
kills thoſe which helped to kill others; and the Saul's Oath, an Abatement of the Victory, and
more he killed, the more they feared and fled, and I eating with the Blood : For, on the one side, the
V
People



ز
146
Lib. XII
A b Contemplations. Anal

People were ſo faint that they were more likely although in Juſtice, not in Mercy : Saul himſelf
to die, than kill; they could neither run, nor was puniſhed not a little, in the fall of this Lot
ſtrike in this Emptineſs; neither Hands nor Feet upon fonathan ; ſurely Saul finned more in ma-
can do their Ofice, when the Stomach is neg- king this Vow, than Jonathan in breaking it un
lected: On the other, an unmeet Forbearance wittingly, and now the Father ſmarts for the
cauſes a ravenous Repaft: Hunger knows neither Raſhneſs of his double Vow, by the unjuſt Sena
Choice, nor Order, nor Meaſure: The one of tence of Death upon ſo worthy a Son: God had
there was a Wrong to Iſrael, the other was a never ſingled out Jonathan by his Lot, if he had
Wrong done by Ifrael to God: Saul's Zeal was not been diſpleaſed with his Act : Vows rally
guilty of both : Araſh Vow is feldom ever free made may not be rafhly broken ; if the Thing we
from Inconvenience: The Heart that hath un- have vowed be not Evil in it ſelf, or in the Effect,
neceſſarily intangled it ſelf, draws Miſchief either we cannot violate it without Evil. Ignorance
upon it ſelf or others.
cannot acquit, if it can abate our Sin. It is like,
Jonathan was ignorant of his Father's Adjurati- if Jonathan had heard his Father's Adjuration, he
on, he knew no Reaſon why he ſhould not refreſh had not tranſgreffed ; his Abſence at the time of
himſelf in ſo profitable a Service, with a little that Oath, cannot excuſe him from Diſpleaſure :
Taſte of Honey upon his Spear: Full well had What ſhall become of thoſe, which may know the
he deſerved this unſought Dainty; and now be- Charge of their heavenly Father, and will not?
hold his Honey is turned into Gall: If it were Which do know his Charge, and will not keep it ?
ſweet in the Mouth, it was bitter in the Soul; if Affectation of Ignorance, and willing Diſobedi-
the Eyes of his Body were enlightned, the Light ence, is deſperate.
of God's Countenance was clouded by this Act. Death was too hard a Cenſure for ſuch an un-
After he heard of the Oath, he pleads juſtly known Offence : The cruel Piery of Saul will re-
againſt it, the Loſs of ſo fair an Opportunity of venge the Breach of his own Charge, ſo as he
Revenge, and the Trouble of Iſrael; yet neither would be loth God ſhould avenge on himſelf the
his Reaſons againſt the Oath, nor his Ignorance Breach of his divine Command. If Jonathan had
of the Oath, can excuſe him from a Sin of Igno- not found better Friends than his Father, ſo noble
rance in violating that, which firſt he knew not, a Victory had been recompenced with Death ;
and then knew unreaſonable. Now Sauls leiſure he that ſaved Iſrael from the Philiſtines, is ſaved by
would ſerve him to ask Counſel of God; as before Iſrael from the Hand of his Father: Saul hath
Saul would not enquire, ſo now God will not an- ſworn Fonathan's Death, the People contrarily
ſwer: Well might Saul have found Sins enough of ſwear his Preſervation ; his Kingdom was not yer
his own, whereto to impute this Silence : He hath fo abſolute, that he could run away with ſo un-
Grace enough to know that God was offended, merciful a Juſtice ; their Oath that favoured of
and to gueſs at the Cauſe of his Offence : Sooner Diſobedience, prevailed againſt his Oath that fa-
will an Hypocrite find out another Man's Sin than voured too ſtrong of Cruelty : Neither doubt I,
his own, and now he ſwears more rafhly to pu- but Saul was ſecretly not diſpleaſed with this love
niſh with Death, the breach of that, which he ing Reſiſtance : So long as his Heart was not falſe
had ſworn raſhly. The Lots were caſt, and
Saul to his Oath, he could not be forry that Jonathan
prays for the Deciſion; Jonathan is taken : Even ſhould live.
che Prayers of wicked Men are ſometimes heard,



bolo
anos ou brush
how.show VHS
மா மாப்பyer
Vos oss
org
onda beat the fol
usb pode 1572
Dostly
Con-
1990labates
proto sebou
blusa bount to your que
និង សង។
lity por otro
ow bliront bumi wpH also one
oldu
SIM
di obid
boolean
147
Contemplations
.
-
The Thirteenth BOOK.
CONTAINING
Saul and Agag.
David and Goliah.
The Rejection of Saul, and the Jonathan's Love, and Saul's Envy.
Choice of David.
Michal's Wile.
David called to the Court. David and Abimelech.

G
SAUL and A GA G.
not but be greater Sins to God, than their hard
Meaſure to Iſrael, yet God fets this upon the File,
whiles the reſt are not recorded ; their Superſtiti-
OD holds it no Derogation from ons might be of Ignorance, this Sin was of Malice:
his Mercy to bear a Quarrel long, Malicious Wickedneſſes of all others, as they are
I
where he hates : He, whoſe Anger to in greateſt Oppoſition to the Goodneſs and Mercy
the Veſſels of Wrath, is everlaſting, of God, ſhall be ſure of the Payment of greateſt
even in Temporal Judgment revengeth late: The Vengeance. The Deteſtation of God may be mea-
Sins of his own Children are no ſooner done, and fured by his Revenge (ſlay both Man, and Woman,
repented of, than forgotten; but the malicious both Infant, and Suckling, both Ox, and Sheep, Ca-
Sins of his Énemies ſtick faſt in an infinite Dif-mel and Aſs ) nor themſelves only, but every Thing
pleaſure. (I remember what Amalek did to Ifrael, that drew Life either from them, or for their uſe,
how they laid wait for them by the Way, as they came muſt die : When the God of Mercy ſpeaks ſuch
up from Egypt :) Alas, Lord, (might Amaleck bloody Words, the Provocation muſt needs be
fáy) they were our Fore-fathers, we never knew vehement : Sins of Infirmity do but mutter ; ſpight-
their Faces, no not their Names, the Fact was fo ful Sins cry loud for Judgment in the Ears of God:
far from our Conſent, that it is almoſt paſt the Prepenſed Malice in Courts of humane Juſtice ag-
Memory of our Hiſtories. It is not in the power gravates the Murther, and ſharpens the Sentence
of Time to raze out any of the Arrearages of of Death.
God: We may lay up Wrath for our Pofterity : What then was this Sin of Amalek, that is called
Happy is that Child, whoſe Progenitors are in unto this late Reckoning? What? but their envi-
Heaven, he is left an Inheritor of Bleſſing togeous and unprovoked Onſets upon the Back of Iſrael,
ther with Eſtate, whereas wicked Anceſtors loſe this was it, that God took ſo to heart, as that he not
the thank of a rich Patrimony, by the Curſe that only remembers it now by Samuel, but he bids Iſrael
attends it: He that thinks becauſe Puniſhment is ever to remember it, by Moſes: Remember how
deferred, that God hath forgiven, or forgot his Amalek met thee by the Way, and (mote the hindmoſt
Offence, is unacquainted with Juſtice, and knows of you, all that were feeble behind thee, when thou waſ
not, that Time makes no Difference in Ecer- faint and weary. Beſides this, did Amalek meet
nity.
Ifrael in a pitcht Battel openly, in Rephidim ; for
The Amalekites were wicked Idolaters, and that, God payed them in the preſent: The Hand
therefore could not want many prefent Sins, of Moſes lifted up on the Hilì, flew them in the
which deſerved their Extirpation. That God, Valley: He therefore repeats not that Quarrel;
which had taken Notice of all their Offences, i but the cowardly, and cruel Attempts upon an
picks out this one noted Sin of their Fore-fathers, impotent Enemy, ſtick ſtill in the Stomach of the
for Revenge : Amongſt all their Indignities, this Almighty: Oppreffion and Wrong upon even
ſhall bear the Name of their Judgment : As in le- Terms are not ſo hainous unto God, as thoſe, that
gal Proceedings with Malefactors, one Inditement are upon manifeſt Diſadvantage : In the one,
found, gives the Stile of their Condemnation. there is an hazard of return; in the other, there
In the Lives of thoſe, which are notoriouſly wick- is ever a tyrannous Inſultation: God takes ſtill
ed, God cannot look beſides a Sin, yet when he the weaker part, and will be ſure therefore to
draws to an Execution, he faſtens his Sentence plague them, which ſeek to put Injuries on the
upon one Evil as Principal, others as Acceſſaries, unable to reſiſt
.
ſo as at the laſt, one Sin which perhaps we make This Sin of Amalek ſlept all the time of the
no Account of, ſhall pay for all
.
Judges, thoſe Governours were only for Refcue
The Paganiſh Idolatries of the Amalekites could and Defence ; now ſo ſoon as Iſrael hath a King,
and
V 2
148
Lib. XIII.
Contemplations.
and that King is ſetled in Peace, God gives charge the Will of the Owner, and Creator? Or can ye
to call them to Account : It was that, which think to gain any thing by Diſobedience? That
God had both threatned and ſworn, and now he Man can never either do well, or fare well, which
chuſes out a fit Seaſon for the Execution; as we thinks there can be more profit in any thing, than
uſe to ſay of Winter, the Judgments of God do in his Obedience to his Maker : Becauſe Saxl
never rot in the Skie, but ſhall fall (if late, yet ) ſpared the beſt of the Men, the People ſpared the
furely, yet ſeaſonably : There is ſmall Comfort in belt of the Cattel, each is willing to favour other
the Delay of Vengeance, whiles we are ſure it ſhall in the Sin. The Sins of the great Command Imi-
loſe nothing in the way, by length of Protraction. tation, and do as ſeldom go without Attendants
The Kenites were the Off-Springs of Hobad, or as their Perſons.
Jethro, Father-in-law to Moſes; the Affinity of Saul knew well, how much he had done amiſs,
him, to whom Iſrael owed their Deliverance and and yet dare meet Samuel, and can ſay, Bleſſed be
Being, was worthy of Reſpect ; but it was the thou of the Lord, I have fulfilled the Commandment of
Mercy of that good and wife Midianite ſhewed the Lord : His Heart knew, that his Tongue was
unto Iſrael in the Wilderneſs, by his grave Advice, as falſe, as his Hands had been; and if his Heart
chearful Gratulation, and Aid, which won this had not been more falſe than either of them, nei-
grateful Forbearance of his Poſterity: He that is ther of them had been ſo groſs in their Falfhood :
not leſs in Mercy, than in Juſtice, as he challeng- If Hipocriſy were not either fooliſh, or impudent,
ed Amalek's Sin of their ſucceeding Generations, ſhe durft not ſhew her Head to a Seer of God.
ſo he derives the Recompence of Jethro's Kindneſs, Could Saul think, that Samuel knew of the Aſſes
unto his far deſcended Iſſue ; thoſe that were un that were loſt, and did not know of the Oxen and
born many Ages after Jethro's Death, receive Life Sheep that were fpared ? Could he fortel his
from his Duft, and Favour from his Hoſpitality ; Thoughts, when it was, and now not know of
the Name of their dead Grandfather faves them his open Actions ? Much leſs when we have to do
from the common Deſtruction of their Neighbours. with God himſelf, fhould Diffimulation preſume
The Services of our Love to God's Children are either of Safety or Secrecy. Can the God that
never thankleſs; when we are dead and rotten, made the Heart not know it? Can he, that com-
they ſhall live and procure Bleſſings to thoſe, prehends all things, be ſhut out of our cloſe Cor-
which never knew perhaps, nor heard of their ners ? Saul was otherwiſe crafty enough, yer
Progenitors: If we low good Works, Succeſſion herein his Simplicity is palpable : Sin can beſot
ſhall reap them, and we ſhall be happy in making even the wiſeft Man, and there was never but
them fo.
Folly in Wickedneſs.
The Kenites dwelt in the Borders of Amalek, but No Man brags ſo much of Holineſs, as he that
in Tents, ( as did their iſſue the Rechabites ) ſo as wants it : True Obedience is joyned ever with
they might remove with eaſe: They are warned Humility, and fear of unknown Errours : Falf-
to ſhift their Habitations, left they ſhould periſh hood is bold, and can ſay, I have fulfilled the Com-
with ill Neighbours: It is the Manner of God, mandment of the Lord : If Saul had been truly Obfe-
firſt to ſeparate, before he judge, as a good Hus- quious and Holy, he had made fio Noiſe of it:
- band weeds his Corn, e'er it be ripe for the Sickle; A gracious Heart is not a blab of his Tongue, but
and goes to the Fan, e'er he go to the Fire. When reſts and rejoyceth filently in the Conſcience of a
the Kenites pack up their Fardals, it is time to ex- fecret Goodneſs; thoſe Veſſels yield moſt Sound,
pect Judgment. Why ſhould not we imitate God, that have the leaſt Liquor : Samuel had reaſon to
and ſeparate our ſelves that we may not be judg- believe the Sheep, and Oxen, above Saul; their
ed? Separate, not one Kenite from another, but bleating and lowing was a ſufficient Convi&ion
every Kenite from among the Amalekites, elſe if we of a denied and out-faced Diſobedience : God
will needs live with Amalek, we cannot think opened their Mouths to accuſe Saul of their
much to die with him.
in Life, and his Falſhood; but, as Sin is crafty, and
The Kenites are no ſooner removed, than Saul never wanted a Cloak, wherewith both to hide
falls upon the Amalekites : He deſtroys all the and deck it ſelf; even this very Rebellion is holy:
People, but ſpares their King: The Charge of Firſt the Act, if it were evil, was not mine but
God was univerſal, for Man and Beaſt: In the the Peoples; and ſecondly, their Intention makes
Corruption of Partiality, lightly the Greateſt it good for theſe Flocks and Herds were preſer-
eſcape: Covetouſneſs, or Mil-affection are com- ved, not for Gain, but for Devotion : What
monly guilty of the Impunity of thoſe, which are needs this Quarrel ? ' If any Gain by this Act, it is
at once more eminent in Dignity, and in Offence: the Lord thy God: His Altars ſhall ſmoke with
It is a ſhameful Hipocriſy to make our Commo- theſe Sacrifices ; ye, that ſerve at them, ſhall fare
dity the Meaſure and Rule of our Execution of ſo much the better, this godly Thriftineſs looks
God's Command, and under Pretence of Godli- for Thanks rather than Cenfure. If Saul had been
neſs to intend Gain ; the unprofitable Vulgar muſt in Samuels Cloaths, perhaps this Anſwer would
die ; Agag may yield a rich Ranſom: The lean have ſatisfied him : Surely, himſelf ſtands out in
and feeble Cattel, that would but ſpend ftover, it, as that wherero he dares truſt; and after he
and die alone, shall periſh by the Sword of Iſrael, hears of God's angry Reproof, he avows, and
the beſt may ſtock the Grounds, and furnish the doubles his hold of his Innocency; as if the Com-
Markets. Ó Hipocrites, did God ſend you for manders ſhould not anſwer for the known Sins
Gain, or for Revenge? Went you to be Purvey of the People ; as if our Intentions could juſtifie
ors, or Executioners ? If you plead, that all thoſe us to God, againſt God. How much ado is it to
wealthy Herds had been but loft, in a ſpeedy bring Singers upon their knees, and to make their
Death, think ye that he knew not this which com- Tongues accuſe their Hands ? But it is no halting
manded it ? Can that be loſt, which is devoted to with the Maker of the Heart: He knew it was


Cove-

Lib. XIII.
The Rejection of Saul, and the Choice of David.
149
Covetouſneſs, and not Piety, which was acceffa- the Blame from himſelf upon the People ; he con-
ry to this Forbearance ; and if it had been as was feſſeth not, till the Sin be wrung from his Mouth;
pretended, he knew it was an odious Impiety to he ſeeks his Peace out of himſelf, and relies more
raiſe Devotion out of Diſobedience : Saul ſhall upon anothers Vertue, than his own Penitency;
hear and find, that he hath dealt no leſs wickedly he would
cloak his Guiltineſs with the holineſs of
in ſparing an Agag, than in killing an innocent anothers Preſence; he is more tormented with the
Iſraelite ; in ſparing theſe Beaſts for Sacrifice, than Danger and Damage of his Sin, than with the
in ſacrificing Beaſts that had been unclean. Why Offence; he cares to hold in with Men, in what
was Sacrifice it ſelf good, but becauſe it was com Terms foever he ſtands with God; he faſhionably
manded? What Difference was there betwixt ſerves that God, whom he hath not cared to re-
Slaughter and Sacrifice, but Obedience? To fa- concile by his Repentance: No marvel if God
crifice diſobediently, is wilfully to mock God in caſt him off, whofe beſt was Diſfimulation.
honouring him.
Old Samuel is forced to do a double Execution,
and that upon no leſs than two Kings : The one
upon Saul, in dividing the Kingdom from him,
who had divided himſelf from God; the other upon
The Reječtion of Saul, and the Agag, in dividing him in Pieces, whom Saul ſhould
Choice of DAVID.
have divided. Thoſe holy Hands were not uſed
to ſuch Sacrifices, yet did he never ſpill Blood
more acceptably: If Saul had been truly penitent,
E
ven when Saul had abandoned God in Diſobe- he had in a deſire of Satisfaction prevented the
dience, he would not forego Samuel, yea Hand of Samuel in this Slaughter: Now he coldly
though he reproved him ; when he had forſaken ſtands ſtill, and ſuffers the weak Hands of an aged
the Subſtance, yet he would maintain the Forma- Prophet to be imbrued with that Blood, which he
lity; if he cannot hold the Man, he will keep the was commanded to fhed. If Saul might not facri-
Pledge of his Garment, ſuch was the Violence of fice in the Abſence of Samuel, yet Samuel might
Saul's Deſire, that he will rather rend Samuel's kill in the Preſence of Saul : He was yet a Judge
Coat, than part with his Perſon. Little did Saul of Iſrael, although he ſuſpended the Execution;
think, that he had in his Hand the Pawn of his In Saul's Neglect, this Charge reverted to him :
own Rejection, that this Act of kind Importunity God loves juſt Executions ſo well, that he will
fhould carry in it a Preſage of his Judgment, yet hardly take them ill at any Hand.
ſo it did : This very rending of the Coat was a I do not find, that the Slaughter of Agag trou-
real Propheſy, and did bode no leſs than the ren bled Samuel ; that other Act of his Severity upon
ding of the Kingdom from him, and his Pofterity: Saul, though it drew no Blood, yet ſtruck him in
wicked Men, whiles they think by carnal Means the ſtriking, and fetched Tears from his Eyes.
to make their Peace, plunge themſelves deeper Good Samuel mourned for him, that had not Grace
into Miſery.
to mourn for himſelf: No Man in all Iſrael might
Any Stander-by would have ſaid, what a good ſeem to have ſo much reaſon to rejoyće in Saul's
King is this? How dear is God's Prophet unto Ruin, as Samuel, fince that he knew him raiſed up
him ? How happy is Ifrael in ſuch a Prince, as in deſpight of his Government; yet he mourns
thus loves the Meſſengers of God ? Samuel, that more for him, than he did for his Sons, for him-
ſaw the bottom of his hollow Affection, rejects | felf: It grieved him to ſee the Plant, which he
him, whom God had rejected; he was taught to had ſet in the Garden of Iſrael, thus ſoon withered:
look upon Saul, not as a King, but as an Offender, It is an unnatural Senſeleſneſs not to be affected
and therefore refuſes with no leſs Vehemency, with the Dangers, with the Sins of our Gover-
than Saúl intreated : It was one thing, what he nours: God did not blame this Sorrow, but mo-
might do, as a Subject, another what he muſt do derated it ; How long wilt thou mourn for Saul ? It
as a Prophet : Now he knows not Saul any other was not the Affection he forbade, but the Meaſure:
wiſe, than as ſo much the greater Treſpaſſer as his In this is the Difference betwixt good Men and
Place was higher; and therefore he doth no more evil, that evil Men mourn not for their own
fpare his Greatneſs, than the God againſt whom Sins, good Men do ſo mourn for the Sins of
he finned; neither doth he countenance that others, that they will hardly be taken off.
Man with his Preſence, on whom he ſees God to If Samuel mourn becauſe Saul hath caſt away
frown.
God by his Sin, he muſt ceaſe to mourn, becauſe
There needs no other Character of Hipocriſy, God hath caſt away Saul from raigning over Ifrael,
than Saul, in the carriage of this one Buſineſs with in his juſt Puniſhment: A good Heart hath learn-
Agag and Samuel : Firſt he obeys God where there ed to reſt it ſelf upon the Juſtice of God's Decree,
is no gain in Diſobedience ; then he ſerves God and forgets all earthly Reſpects, when it looks up
by halves, and diſobeys, where the Obedience to Heaven. So did God mean to fhew his Dil-
might be Loſs: He gives God of the worſt; he pleaſure againſt the Perſon of Saul, that he would
doth that in a Colour which might ſeem
anſwera- Thew Favour to Iſrael, he will not therefore be-
ble to the Charge of God: He reſpects Perſons in reave them of a King, but change him for a bet-
the Execution; he gives good Words, when his ter: Either Saul had flandred his People, or elſe
Deeds were Evil; he proteſts his Obedience they were Partners with him in the Diſobedience :
againſt his Conſcience; he faces out his Protefta- Yet (becauſe it was their Ruler's Fault, that they
tion againſt a Reproof; When he fees no remedy, were not over-ruled ) we do not hear of their
he acknowledges the Fact, denies the Sin, yea he ſmarting any otherwiſe, than in the ſubjection to
julifies the Aů by a profitable Intention when ſuch a king, as was not loyal to God: The Loſs
he can no longer maintain his Innocence, he caſts of Saul is their Gain ; the Government of their
first

150
Contemplations.
Lib. XIII.

firſt King was abortive, no marvel if it held not. but of themſelves; they knew, that Gueſt would
Now was the Maturity of that State, and there not come to them for familiarity, ſtraight do
fore God will bring them forth a kindly Monar- they ſuſpect, it was the Purpoſe of ſome Judg-
chy ſettled where it fhould: Kings are of God's ment, that drew him thither : Comeft thou peaceably?
providing, it is good Reaſon he ſhould make It is a good thing to ſtand in awe of God's Mer-
choice of his own Deputies: But where Goodneſs ſengers, and to hold good Terms with them upon
meets with Soveraignty, both his Right, and his all Occaſions : The Bethlehemites are glad to hear
Gift are doubled : If Kings were meerly from the of no other Errand, but a Sacrifice; and now
Earch, what needs a Propher to be ſeen in the mult they fan&tify themſelves for ſo facred a Bufi,
Choice or Inauguration : 'The Hand of Samuel neſs: We may not preſume to facrifice unto God
doth not now bear the Scepter to rule Iſrael, but unfanctified, this were to mar an holy Act, and
it bears the Horn for the anointing of him that make our felves more profane, by profaning that,
mnſt rule : Saul was ſent to him, when the time which ſhould be holy.
was, to be anointed, but now he is ſent to anoint All the Citizens fanctifie themſelves, but Iſhai
David : Then Iſrael fought a King for themſelves, and his Sons were in a ſpecial Faſhion fanctified by
now God ſeeks a King for Iſrael : The Prophet is Samuel. This Buſineſs was moſt theirs, and all
therefore directed to the Houſe of ihai the Beth Iſrael in them; the more God hath to do with us,
lemite, the Grand-child of Ruth ; now is the faith- the more holy ſhould we be. With what deſire
ful Love of that good Moabiteſs crowned with the did Samuel look_upon the Sons of Iſhai, that he
Honour of a Kingdom, in the ſucceeding Gene- might ſee the Face of the Man whom God had
ration: God fetcht her out of Moab, to bring a choſen? And now, when Eliab the eldeſt Sor
King unto Iſrael : Whiles Orpha wants Bread in her came forth, a Man of a goodly Preſence, whoff
own Country, Ruth is grown a great Lady in Perſon ſeemed fit to ſucceed Saul, he thinks with
Bethlebem, and is advanced to be great Grand-mo- himſelf
, this Choice is foon made, I have already
ther to the King of Iſrael. The Retributions of eſpied the Head, on which I muſt ſpend this holy
God are bountiful ; never any Man forſook Oil; this is the Man, which hath both the Pri-
ought for his fake, and complained of an hard viledge of Nature in his Primogeniture, and of
Bargain.
outward Goodlineſs in proportion : Surely the
Even the beſt of God's Saints want not their In- Lord's Anointed is before him. Even the holieſt
firmities: He that never replied, when he was Prophet, when he goes without God, runs into
ſent to reprove the King, moveth Doubts, when Error : The beſt Judgment is ſubject to Deceit:
he is bidden to go, and anoint his Succeffor. How It is no truſting any mortal Man, when he ſpeaks
can I go? If Saul hear it, he will kill me.) Perhaps of himſelf: Our Eyes can be led by nothing but
deſire of full Direction drew from him this Queſti- Signs and Appearances, and thoſe have common-
on, but not without a mixture of Diffidence; for ly in them either a true Falſhood, or uncertain
the Manner of doing it, doth not ſo much trouble Truth.
him, as the Succeſs: It is not to be expected, that That which ſhould have forewarned Samuel, de-
the moſt faithful Hearts ſhould be always in an ceived him; he had ſeen the Proof of a goodly
equal height of Reſolution. God doth not chide Stature unanſwerable to their Hopes, and yet his
Samuel
, but inſtruct him ; He, which is Wiſdom Eye errs in the Shape : He, that judgeth by the
it ſelf, teachech him to hide his Counſels in an Inſide both of our Hearts and Actions, checks
honeſt Policy ; (Take an Heifer with thee, and say, Samuel in this Miſconceit: (Look not on his Coun-
I am come to do Sacrifice to the Lord. ) This was to ſay tenance, nor on the height of bis Stature, becauſe I have
true, not to ſay all : Truth may not be croſſed by refuſed him ; for God Seeth not as Man Seeth: The
Denials, or Equivocations, it may be concealed King with whom God meant to ſatisfie the
in a diſcreet Silence : Except in the Caſe of an untimely Defires of Iſrael, was choſen by his Sta-
Oath, no Man is bound to ſpeak all he knows; ture, but the King with whom God meant to
we are not only allowed, but commanded to be pleaſe himſelf is choſen by the Heart. All the
innocently Serpentine. There were doubtleſs leven Sons of Thai are preſented to the Prophet,
Heifers enough in Bethlebem, Iſhai had both Wealth no one is omitted whom their Father thought ca-
and Devotion enough to have beſtowed a Sacrifice pable of any Reſpect: if either Samuel or Iſhai
upon God, and his Prophet : But to give a more ſhould have choſen, David Should never have been
perfect Colour to his Intention, Samuel muſt take King: His Father thought him fit to keep Sheep,
an Heifer with him : The Act it ſelf was ſerious his Brethren fit to rule Men ; yet even David (the
and neceffary: There was no Place, no Time, youngeſt Son ) is fetcht from the Fold, and by the
wherein it was not fit for a Samuel to offer Peace-Choice of God deſtined to the Throne : Nature,
Offerings unto God; but when a King ſhould be which is commonly partial to her own, could not
anointed, there was no leſs than Neceſſity in this ſuggeſt ought to lſhai, to make hịm think David
Service. Thoſe, which muſt repreſent God to worthy to be remembred in any competition of
the World, ought to be confecrated to that Ma- Honour, yet him hath God ſingled out to rule.
jefty, whom they reſemble, by publick Devoti God will have his Wiſdom magnified in the Un-
ons : Every imporcant Adion requires a Sacrifice likelihoods of his Election: David's Countenance
to bleſs it, much more that Aa, which imports was Ingenious, and Beautiful, but if it had pro-
the whole Church, or Common-wealth.
miſed lo much as Eliab's, or Aminadab's, he had
It was great News to fee Samuel at Bethlehem, not been in the Fields, whiles his Brethren were
he was no gadder Abroad, none but neceſſary at the Sacrifice: If we do altogether follow our
Occaſions could make him ftir from Ramath : The Eye, and ſuffer our ſelves to be guided by out-
Elders of the City therefore, welcome him with ward Reſpects in our Choice for God or our ſelves,
trembling, not for that they were afraid of him, we cannot but go amiſs. What do we think the
Bre-
L 1 B. XIII.
DA VID called to the Court.
151

Brethren of David thought, when they ſaw the | if unſufficient. It is a Shame to ſay, that he,
Oil poured upon his Head ? Surely ( as they were whom God had rejected for his Sin, was yet a
envious enough) they had too much repined, if Saint to ſome that ſhould be Chriſtians, who care
they had either fully apprehended the Purpoſe not how much they are beholding to the Devil
of the Prophet, or elſe had not thought of ſome in their Diſtreſſes, affecting to cart out Devils by
Improbability in the Succeſs: Either they under- Beelzebub : In caſes of Lofs or Sickneſs, they make
ſtood not, or believed not, what God would do Hell their Refuge, and ſeek for Patronage but of
with their Brother ; they ſaw him graced with an Enemy: Here is a fearful Agreement ; Saran
God's Spirit above his wont, but perhaps foreſaw ſeeks to them in his Temptations, they in their
not, whither it tended : David ( as no whit chang- Conſultations ſeek to him, and now they have
ed in his Condition ) returns to his Sheep again, mutually found each other, if they ever part it is
and with an humble Admiration of God's graci- a Miracle.
ous Refpect to him, caſts himſelf upon the wiſe David had lived obſcurely in his Father's Houſe,
and holy Decree of the Almighty, reſigning his only Care and Ambition was the Welfare of
himſelf to the Diſpoſition of thoſe Hands, which the Flock he tended, and now, whiles his Father
had choſen him ; when ſuddenly a Meſſenger is and his Brothers neglected him as fit for nothing
fent from Saul to call him in all haſte, to that but the Field, he is talked of at the Court: Some
Court, whereof he ſhall once be Maſter: The of Saul's Followers had been at Iſhai's Houſe, and
Occaſion is no leſs from God, than the Event. taken Notice of David's Skill, and now that Harp
which he practiced for his private Recreation,
ſhall make him of a Shepherd a Courtier : The
DA VID called to the Court.
Muſick, that he meant only to himſelf and his
Sheep, brings him before Kings: The Wiſdom
of God thought fit to take this Occaſion of ac-
Hat the Kingdom is (in the Appointment of quainting David with that Court, which he ſhall
, e ,
Lofs ; now the Spirit of God is alſo departed from should perfect our Children in all thoſe commen-
him; one Spirit is no ſooner gone, but another dable Qualities, whereto they are diſpoſed : Lit-
is come; both are from God. Even the worſt tle do we know, what uſe God means to make of
Spirits have not only Permiſſion, but Commiſſion thoſe Faculties, which we know not how to em-
from Heaven for the Infliction of Judgment. He ploy. Where the Almighty purpoſes an Advance-
that at firſt could hide himſelf among the Stuff, ment, Obfcurity can be no prejudice; ſmall
that he might not be King, is now ſo tranſported Means thall ſet forward that, which God hath de
with this Glory, that he grows paſſionate with creed.
the Thought of forgoing it : Satan takes advantage Doubtleſs, old Iſhai noted ( not without Admi-
of his melancholick Dejection, and turns this ration ) the wonderful Accordance of God's Pro-
Paffion into Frenzy. God will have even evil ceedings, that he, which was ſent for, out of the
Spirits work by Means: A diſtempered Body, and Field to be anointed, ſhould now be ſent for out
an unquiet Mind are fit Grounds for Satan's Vex-of the Country into the Court, and now he per-
ation. Saul's Courtiers, as Men that were more ceived, God was making way for the Execution
witty, than religious, adviſe him to Mufick : of that which he purpoſed; he attends the Iſſue
They knew the Strength of that Skill in allaying in Silence, neither ſhall his Hand fail to give fur-
the Fury of Paſſions, in cheering up the dejected therance to the Project of God: He therefore
Spirits of their Maſter: This was done like ſome fends his Son laden with a Preſent to Saul : The
fond Chirurgion, that when the Bone is out of fame God which called David to the Court, wel-
Joynt, lays ſome foupling Pulteſſes to the Part, comes him thither ; his Comlineſs, Valour, and
for the afſwaging of the Ach, in the mean time Skill have ſoon won him Favour in the Eyes of
not caring to remedy the Luxation.
Saul. The giver of all Graces hath ſo placed his
If they had ſaid, Sir, you know this Evil comes Favours, that the greateſt Enemies of Goodneſs
from that God whom you have offended, there ſhall ſee ſomewhat in the holieſt Men, which they
can be no Help but in Reconcilement"; how eaſie ſhall affect, and for which they ſhall honour the
is it for the God of Spirits to take off Satan? La- Perſons of them, whoſe Vertues they diſlike ; as
bour your Peace with him by a ſerious Humiliati- contrarily the Saints on Earth ſee ſomewhat to
on; make Means to Samuel to further the Atone- love even in the worſt Creatures.
ment; they had been wiſe Counſellors, divine No doubt David ſung to his Harp; his Harp
Phiſicians; whereas now they do but skin over was not more ſweet than his Song was holy:
the Sore, and leave it rankled at the Botcom : The Thoſe Plalms alone had been more powerful to
Cure muſt ever proceed in the ſame ſteps with the chaſe the evil Spirit, than the Mufick was to calm
Diſeaſe, elſe in vain ſhall we ſeem to heal; there Paffions ; both together gave eaſe to Saul; and God
is no Safety in the Redreſs of Evils, but to ſtrike gave this Effect to both, becauſe he would have
at the Root. Yet ſince it is no better with Saul Saul train up his Succeſſor : This facred Mufick did
and his Courtiers, it is well it is no worſe. I do not more diſpel Satan, than wanton Muſick in-
not hear either the Maſter, or Servants ſay, This vites him ; and more cheers him, than us: He
is an ill Spiric, ſend for fome Magician, that may plays and danceth at a filthy Song, he ſings at an
countermand him: There are forcible Enchant- obſcene Dance. Our Sin is his beſt Paftime,
ments for theſe ſpiritual Vexations; if Samuel will whereas Pfalms, and Hymns, and ſpiritual Songs
there are Witches, that may give eafe : But are Torments unto the Tempter, and Muſick to the
as one, that would rather be ill, than do worſe, Angels in Heaven, whoſe Trade is to ſing Allelujabs
he contents himſelf to do that, which was lawful in the Choir of Glory.
DAVID
not,
152
Contemplations.
LIB. XIII.

A
ſay, that their Heads are cut off by their own
Sword, if not by their own Hand. We cannot
DAVID and GOLIA H.
challenge Men, and not challenge God, who
juſtly challengeth to himſelf both to take Venge-
no more mention of Saul's Frenzy: Whe-challenges, and is unanſwered, the more is he
ther the Noiſe of War diverted thoſe thoughtful puft up in the Pride of his own Power: And is
Paffions, whether God for his Peoples fake took off there none of all Iſrael, that will anſwer this
that Evil Spirit, left Iſrael might miſcarry under a Champion otherwiſe than with his Heels ? Where
frantick Governour. Now David hath leiſure to is the Courage of him that was higher than all
return to Bethlehem: The Glory of the Court can Iſrael from the Shoulders upward ? The time was,
not tranſport him to ambitious Vanity; he had when Nabaſh the Ammonite had made that tyran-
rather be his Father's Shepherd, than Saul's Ar nous Demand of the Right Eyes of the Gileadites,
mour-bearer : All the Magnificence and State, that Saul could ask unasked, What aileth the People
which he ſaw, could not put his Mouth out of the to weep? And could hew his Oxen in pieces to
Taſte of a retired Simplicity ; yea rather he loves raiſe the Spirits of Iſrael; and now he ſtands ſtill,
his Hook the better, ſince he ſaw the Court ; and and ſees the Hoft turn their back, and never fo
now his Brethren ſerve Saul in his ſtead. A good much as asks, What aileth the People to fly. The
Heart hath learnt to frame it ſelf unto all Condi- time was, when Saul flew forty thouſand Phili-
tions, and can change Eſtates without change of ſtines in one Day, and perhaps Goliah was in that
Difpofition, riſing and falling according to Occa- Diſcomfiture, and now one Philiſtine is ſuffered
fion: The worldly Mind can riſe eaſily, but when by him to brave all Iſrael forty Days. Whence is
it is once up, knows not how to deſcend either this Difference? The Spirit of God, (the Spirit of
Forey Days together had the Philipines and Ira- I was not more above himees, when God was with
elites faced each other, they pitched on two Hills, him, than he is below others, now that he is left
one in the ſight of other, nothing but a Valley was of God; Valour is not meerly of Nature: Na-
betwixt them : Both ſtand upon Defence and Ad ture is ever like it ſelf; by this Rule, he that is
vantage ; if they had not meant to fight, they had once valiant, ſhould never turn coward : But now
never drawn ſo near ; and if they had been eager we ſee the greateſt Spirits inconſtant, and thoſe,
of fight, a Valley could not have parted them: which have given good Proofs of Magnanimity,
Actions of Hazard require Deliberation; not Fu- at other times, have bewrayed white Livers unto
ry but Diſcretion muſt be the Guide of War. their own Reproach: He that is the God of Hofts,
So had Foshua deſtroyed the Giantly Anakims gives and takes away Mens Hearts at his Pleaſure :
out of the Land of Iſrael, that yet ſome were left Neither is it otherwiſe in our ſpiritual Combats,
in Azzah, Gath, and Aſhdod, both to fhew Iſrael, ſometimes the ſame Soul dare challenge all the
what Adverſaries their Fore-fathers found in Cana- Powers of Darkneſs, which otherwhiles gives
an, and whom they maſtered; as alſo that God ground to a Temptation: We have no Strength
might win Glory to himſelf by theſe obſequent but what is given us, and if the Author of all
Executions : Of that Race was Geliah, whoſe good Gifts remit his Hand for our Hamiliation,
Heart was as high as his Head, his Strength was either we fight not or are foiled.
anſwerable to his Stature, his Weapons anſwera David hath now lien long enough cloſe among
ble to his Strength, his Pride exceeded all: Be- | his Flock in the fields of Bethlehem, God ſees å
cauſe he ſaw his Head higher, his Arms ſtronger, time to ſend him to the pitcht Field of Iſrael. Good
his Sword and Spear bigger, his Shield heavier old Iſhai, that was doubtleſs joyful to think, that
than any Iſraelite, hc defies the whole Hoft, and he had afforded three Sons to the Wars of his
walking between the two Armies, braves all ifrael Kings, is no leſs careful of their Welfare and Pro-
with a Challenge ; (Why are ye come out to ſet your viſion; and who ( amongſt all the yeſt of his fe-
Battel in array ? Am not I a Philiſtine, and ven Sons) ſhall be pickt out for this Service, but
vants to Saul? Chooſe you a Man for you, and let him his youngeſt Son David, whoſe former and almoſt
come down to me : Give me a Man that we may fight worn-our Acquaintance in Court, and imploy-
together. ) Carnal Hearts are carried away with ment under Saul ſeemed to fit him beſt for this
Preſumption of their own Abilities, and not find- Errand: Early in the Morning is David upon his
ing Matches to themſelves in outward Appearance, Way, yet not ſo early, as to leave his Flock un-
inſult over the Impotency of Inferiors; and as provided : If his Father's Command diſmiſs him,
thoſe that can ſee no inviſible Oppoſition, promiſe yet will he ſtay, till he have truſted his Sheep with
themſelves certainty of Succeſs : Inſolence and a careful Keeper ; we cannot be faithful Shep-
Self-confidence, argues the Heart to be nothing herds, if our ſpiritual Charge be leſs dear unto
but a Lump of proud Fleſh.
us; if when Necefſity calls us from our Flocks,
The firſt Challenge of Duel, that ever we find, we depute not thoſe, which are vigilent and con-
came out of the Mouch of an uncircumciſed Pbi fcionable.
liſtine ; yet was that in open War, and tended E’er Davids ſpeed can bring him to the Valley
to the ſaving of many Lives, by adventuring one of Elah, both the Armies are on foot ready to
or two ; and whoſoever imitateth, nay ſurpaſſeth joyn: He takes not this Excuſe to ſtay without,
him in Challenge to private Duels, in the At- as a Man daunted with the Horror of War, but
tempt partaketh of his uncircumciſion, though he leaving his preſent with his Servant he thruſts him-
ſhould overcome ; and of his manner of Puniſh- felf into the thickeſt of the Hoft, and falutes his
ment, if in ſuch private Combats he caſt away his Brethren which were now thinking of nothing
Life. For of all ſuch deſperate Prodigals we may | but killing or dying, when the proud Champi-
you Ser-
on

LIB. XIII.
153
DAVID and Gol I A H.
"I
on of the Philiſtines comes ſtalking forth before all, ftripling to thy Hook, and thy Harp ; let Swords
the Troops, and renews this infolent Challenge and Spears alone to thoſe that know how to uſe
againſt Iſrael : David ſees the Man, and hears his them.
ait on od boog
Defiance, and looks about him, to ſee what an It is Quarrel enough amongſt many to a good
lwer would be given, and when he eſpies nothing Action, that it is not their own; there is no Ene-
but pale Faces, and Backs turned, he wonders, my ſo ready, or ſo ſpiteful, as the Domeftical :
not ſo much, that one Man ſhould dare all Ifrael, The hatred of Brethren is ſo much more, as their
as that all Ifrael ſhould run from one Man : Even Blood is nearer : The Malice of Strangers is fim-
when they flie from Goliah, they talk of the Re-ple, but of a Brother is mixt with Envy: The
ward that ſhould be given to that Encounter and more unnatural any Quality is, the more ex-
Vitory, which they dare not undertake ; ſo thoſe tream it is : A cold Wind from the South is into-
which have not Grace to believe, yet can ſay, lerable: David's firſt Victory is of himſelf, next
there is Glory laid up for the Faithful. Ever ſince of his Brother ; he overcomes himſelf in a pati-
his Anointing, was David poſſeſſed with God's ent forbearance of his Brother, he overcomes the
Spirit, and thereby filled both with Courage and malicious Rage of his Brother with the mildneſs
Wiſdom : The more ſtrange doth it ſeem to him, of his Anſwer: If David had wanted Spirit, he
that all Ifrael ſhould be thus daftardly: Thoſe that had not been troubled with the Inſultation of a
are themſelves eminent in any Grace, cannot but Philiſtine : If he had a Spirit to match Goliah, how
wonder at the miſerable Defects of others, and doth he ſo calmly receive the Affront of a Bro-
the more Shame they fee in others Imperfections, ther? What have I now done? Is there not a Cauſe?
the more is their Zeal in avoiding thoſe Errors in That which would have ſtirred the Choler of ano-
themſelves.
ther, allayeth his : It was a Brother that wronged
While baſe Hearts are moved by Exarnple, the him, and that his Eldeſt; neither was it time to
want of Example is Encouragement enough for an quarrel with a Brother, while the Philiſtines
heroical Mind : Therefore is David ready to un-Swords were drawn, and Goliah was challenging.
dertake the Quarrel, becauſe no Man elſe dare do that theſe two Motives could induce us to
it : His Eyes ſparkled with holy Anger, and his Peace : If we have Injury in our Perſon, in our
Heart roſe up to his Mouth, when he heard this Cauſe, it is from Brethren, and the Philiſtines look
proud Challenger : (Who is this uncircumciſed Phi- on: Í am deceived, if this Conqueſt were leſs
liſtine, that he ſhould revile the Hoſt of the living God?) Glorious, than the following : He is fit to be
Even ſo, O Saviour, when all the Generations of God's Champion, that hath learned to be Victor
Men ran away affrighted from the Powers of of himſelf.
Cod and
Death and Darkneſs, thou alone haft undertaken, It is not this ſprinkling of cold Water, that can
and confounded them.
loo
quench the Fire of David's Zeal, but ſtill his Cou-
Who ſhould offer to daunt the holy Courage of rage ſends up Flames of Deſire, ſtill he goes on to
David, but his own Brethren? The envious Heart enquire, and to profer; He whom the regard of
of Elial conſtrues this Forwardneſs, as his own others Envy can diſmay, ſhall never do ought
Diſgrace : Shall I (thinks he ) be put down by worthy of Envy: Never Man undertook any Ex-
this Puiſne ? Shall my Father's youngeſt Son dare ploit of Worth, and received not ſome Diſcou-
to attempt that, which my Stomach will not ſerve ragement in the Way : This couragious Motion
me to adventure ? Now therefore he rates David of David, was not more "ſcorned by his Brother,
for his Preſumption ; and inſtead of anſwering to than by the other Iſraelites applauded : The Ru-
the recompence of the Victory, ( which others mour flies to the Ears of the King, that there is a
were ready to give ) he recompenceth the very young Man deſirous to encounter the Giant :
inquiry of David with a check: It was for his David is brought forth : Saul, when he heard of
Brethren’s fake, that David came thither, and yet a Champion, that durft go into the Liſts with
his very Journey is calt upon him by them, for a Goliah, looked for one as much higher than himſelf,
Reproach, Wherefore camſt thou down bither? And as he was taller than the reft; he expected ſome
when their Bitterneſs can meet with nothing elſe ftern Face, and brawny Arm; young and ruddy
to ſhame him, his Sheep are caſt in his Teeth : Is David is ſo far below his Thoughts, that he rea
it for thee, an idle proud Boy, to be medling with ceives rather Contempt, than Thanks : His Words
our martial Matters? Doth not yonder Champion were ſtout, his Perſon was weak : Saul doth not
look, as if he were a fit Match for thee? What more like his Reſolution, than diftruft his Ability :
makeſt thou of thy ſelf, or what doft thou think of (Thou art not able to go againſt this Philiſtine to fight
us? I think it were fitter for thee to be looking with him; for thou art a Boy, and he is a Man of War
to thy Sheep, than looking at Goliah ; the Wildernels from his Touth. ) Even Saul ſeconds Eliab in the
would become thee better than the Field: Where- Conceit of this Diſparity, and if Eliab ſpake out
in ait thou equal to any Man thou ſeeſt, but in of Envy, Saul ſpeaks out of Judgment; both
Arrogancy and Preſumption ? The Paſtures of judge (as they were judged of) by the Stature:
Bethlehem could not hold thee, but thou thoughteſt All this cannot weaken that Heart, which receives
it a goodly matter to ſee the Wars: I know thee his Strength from Faith : David's greateſt Conflict
as if I were in thy Boſom ; this was thy Thought, is with his Friends ; the overcoming of their
there is no Glory to be got among Fleeces, I will Diffwaſions, that he might fight, was more work
go ſeek it in Arms: Now are my Brethren win-than to overcome his Enemy in fighting : He muſt
ning Honour in the Troops of Iſrael, while I am firſt juſtifie his Strength to Saul, e'er he may prove
bafely tending on Sheep, why ſhould not I be as it upon Goliah : Valour is never made good but
forward as the beſt of themThis Vanity would by tryal ; he pleads the tryal of his Puiſſance lup-
make thee itrait of a Shepherd, a Soldier; and of on the Bear and the Lion, that he may have
a Soldier, a Champion ; get thee Home, fooliſh leave to prove it upon a worſe Beaſt than they ; Thy
Sera
ends
CUTE

154
114 Contemplations. I VAC
LIB. XIII.
Dog?
Servant flem both the Lion and the Bear, therefore this un- | Soul and Body : If we be furniſhed with this, how
tircumciſed Philiſtine ſhall be as one of them. Experience boldly ſhall we meet with the Powers of Darkneſs
of good Succeſs is no ſmall Comfort to the Heart, and go away more than Conquerors ?
this gives Poſſibility and Hope, but no Certainty: Neither did the Quality of David's Weapons be-
Two Things there were on which David built his wray more Confidence, than the Number : If he
Confidence, on Goliah's Sin, and God's Delive- will put his Life and Victory upon the Stones of
rance, (Seeing he hath railed on the Hoſt of the Living the Brook, why doth he not fill his Scrip full of
God: The Lord that delivered me out of the Paws of the them? Why will he content himſelf with five ?
Lion and the Bear, he will deliver me out of the Hand Had he been furniſhed with Store, the advantage
of this Philiſtine.) Well did David know, that if of his Nimbleneſs might have given him Hope ;
this Philiſtine's Skin had been as hard as the Brafs if one fail, that yet another might ſpeed : But
of his Shield, his Sin would make it penetrable by now this Paucity puts the diſpatch to a ſudden
every Stroke. After all Brags of Manhood he is Hazard, and he hath but five Stones caſt either to
impotent, that hath provoked God: While others Death or Victory ; ſtill the fewer Helps, the
labour for outward Fortification, happy and ſafe ſtronger Faith : David had an Inſtinct from God,
were we, if we could labour for Innocence. He that he ſhould overcome ; he had not a particular
that hath found God preſent in one Extremity, Direction, how he ſhould overcome. For had he
may truſt him in the next; every ſenſible Fa- been at firſt reſolved upon the Sling and Stone, he
vour of the Almighty, invites both his Gifts and had ſaved the labour of girding his Sword : It
our Truſt.
ſeems, while they were addreſſing him to the
Reſolution thus grounded, makes even Saul Combat, he made account of Hand-blows, now
himſelf confident ; David ſhall have both his leave he is purpoſed rather to ſend, than bring Death to
and his Bleffing: If David came to Saul, as a his Adverſary : In either, or both, he durft truſt
Shepherd, he ſhall go toward Goliah as a Warrior: God with the Succeſs, and before-hand (through
The Attire of the King is not too rich for him the Conflict ) ſaw the Victory : It is ſufficient,
that ſhall fight for his King and Country: Little that we know the Iſſue of our Fight : If our Wea-
did Saul think, that his Helmet was now on pons and Wards vary according to the Occaſion
that head, which ſhould once wear his Crown : given by God, that is nothing to the Event ; ſure
Now that David was arrayed in the Warlike Ha we are, that if we refift, we ſhall overcome, and
bit of a King, and girded with his Sword, he if we overcome we ſhall be crowned.
lookt upon himſelf, and thought this Out-ſide glo When David appeared in the Lifts to ſo unequal
rious; but when he offered to walk, and found an Adverſary, as many Eyes were upon him, ſo
that the Attire was not ſo ſtrong, as unweildy, in thoſe Eyes divers Affections: The Iſraelites
and that it might be more for Shew, than Uſe, lookt upon him with pity and fear, and each Man
he lays down theſe Accoutrements of Honour, thought, Alas, why is this comely Stripling ſuffer-
and as caring rather to be an homely Victor, than ed to caſt
ed to caſt away himſelf upon ſuch a Monſter ?
a glorious Spoil, he craves Pardon to go in no Why will they let him go unarmed to ſuch an
Clothes, but his own; he takes his Staff inſtead Affray ? Why will Saul hazard the Honour of Iſrael
of the Spear, his Shepherd's Scrip inſtead of his on ſo unlikely an Head ? The Philiſtines, eſpecial-
Brigandine, and inſtead of his Sword he takes his ly their great Champion, lookt upon him with
Sling, and inſtead of Darts and Javelins, he takes fcorn, diſdaining fo baſe a Combatant ; ( Am I a
five ſmooth Stones out of the Brook : Let Saul's , that thou comeft to me with Staves ) What
Coat be never ſo rich, and his Armour never fo could be ſaid more fitly? Hadſt thou been any
ſtrong, what is David the better, if they fit him other then a Dog (Goliah ) thou hadít never
not
It is not to be enquired how Excellent any opened thy foul Mouth to bark againſt the Hoſt
Thing is, but how Proper : Thoſe Things which of God, and the God of Hofts : If David had
are Helps to ſome, may be Encumbrances to thought thee any other then a very Dog, he had
others : An unmeet 'Good may be as inconveni- never come to thee with a Staff and a Stone.
ent, as an accuſtomed Evil : If we could wiſh The laſt Words, that ever the Philiſtine ſhall
another Man's Honour, when we feel the Weight ſpeak, are Curſes and Brags ; ( Come to me and I
of his Cares we ſhould be glad to be in our own will give thy Fleſh unto the Fowls of the Heaven, and
Coat. 108
the Beaſts of the Field.) Seldom ever was there a
Thoſe that depend upon the Strength of Faith, good End of Oftentation : Preſumption is at once
though they neglect not Means, yet they are not the preſage, and cauſe of Ruin : He is a weak
curious in the Proportion of outward Means to Adverſary that can be killed with Words: That
the Effed defired: Where the Heart is armed with Man which could not fear the Giant's Hand, can-
an aſſured Confidence, a Sling and a Stone are not fear his Tongue: If Words ſhall firſt encoun-
Weapons enough; to the Unbelieving no Helps ter, the Philiſtine receives the firſt Foil, and ſhall
are fufficient: Goliah, though he were preſumptu- firſt let in Death into his Ear, e'er it enter into
ous enough, yet had one Shield carried before his Forehead: (Thou comeft to me with a Sword, and
him, another he carried on his Shoulder ; neither a Spear, and a Shield, but I come to thee in the Name
will his Sword alone content him, but he takes his of the Lord of Hofts, the God of the Hoſt of Iſrael,
Spear too." David's Armour is his plain Shepherd's whom thou haſt railed upon : This Day Jhall the Lord
Ruflet, and the Brook yields him his Artillery, cloſe thee in my Hand, and I ſhall ſmite thee, and take
and he knows there is more ſafety in his Cloth, thine Head from thee. Here is another Stile, not
than in the other's Braſs; and more danger in his of a Boaſter, but of a Prophet : Now ſhall Goliah
Pebbles, than the others Spear. Faith gives both know, whence to exped his Bane, even from
Heart and Arms. The inward Munition is ſo the Hands of a revenging God, that ſhall ſmite
much more noble, becauſe it is of Proof for both him by David, and now ihall learn too late, what
W WO
aid
antic
Lib. XIII.
JONATHAN's Love, and Saul's Envy.
155
it is to meddle with an Enemy, that goes under precious was that Stone that kill'd ſuch an Enemy
the inviſible Protection of the Almighty. No as Goliah, and purchaſed ſuch a Friend as Fona-
ſooner hath David ſpoken, than his Foot and than? All Saul's Courtiers lookt upon David, none
Hand ſecond his Tongue , he runs to fight with ſo affected him, none did match him but Fona-
the Philiſtine: It is a cold Courage that ſtands only than : That true Correſpondence, that was both
upon Defence : As a Man, that ſaw no cauſe of in their Faith and Valour, hath knit their Hearts :
Fear, and was full of the Ambition of Victory, he If David did ſet upon a Bear, a Lion, a Giant ;
flies upon that Monſter, and with a Stone out of Fonathan had ſet upon a whole Hoft
, and pre-
his Bag ſmites him in the Forehead: There was vailed : The ſame Spirit animated both, the ſame
no Part of Goliah, that was capable of that Dan- Faith incited both, the ſame Hand proſpered
ger, but the Face, and that Piece of the Face ; both : All Iſrael was not worth this Pair of Friends,
the re{t was defenced with a brazen Wall, which ſo zealouſly confident, ſo happily Victorious : Si-
a weak Sling would have tried to batter in vain: militude of Diſpoſitions and Eſtates ties the faſteſt
What could Goliah fear to ſee an Adverſary come Knots of Affection : A wiſe Soul hath piercing
to him without Edge or Point ? And behold that Eyes, and hath quickly diſcerned the likelineſs of
one Part hath God found out for the Entrance it ſelf in another; as we do no ſooner look into
of Death : He that could have cauſed the Stone the Glafs or Water, but Face anſwers to Face;
to paſs through the Shield and Breaft-plate of G- and where it ſees a perfect Reſemblance of it ſelf,
Ziah, rather directs the Stone to that Part, whoſe cannot chooſe but love it with the ſame Affection,
Nakedneſs gave Advantage : Where there is pow that it reflects upon it ſelf.
er or poſſibility of Nature, God uſes not to work No Man ſaw David that day, which had ſo
Miracles, but chooſes the way that lies moſt open much cauſe to dif-affect him ; none in all Iſrael
to his purpoſes.
ſhould be a loſer by David's Succeſs, but Jonathan:
The valt Forehead was a fair Mark, but how Saul was fure enough ſettled for his time, only his
eaſily might the Sling have miſſed it, if there had Succeffor ſhould forego all that, which David
not been another hand in this caſt beſides David's? ſhould gain ; ſo as none but David ftands in fona-
He that guided David into this Field, and raiſed than's Light, and yet all this cannot abate one jot,
his Courage to this Combat, guides the Stone to or dram of his Love: Where God unitech Hearts
his End, and lodges it in that ſeat of Impudence: carnal Reſpects are too weak to diſſever them,
There now lieth the great Defier of Iſrael, grove- ſince that, which breaks off Affection, muſt needs
ling and grinning in Death, and is not ſuffered to be ſtronger than that which conjoineth it.
deal one Blow for his Life, and bites the unwelcome Jonathan doth not deſire to ſmother his Love by
Earth for Indignation, that he dies by the Hand Concealment, but profeſſes it in his Carriage and
of a Shepherd : Earth and Hell ſhare him betwixt Actions : He puts off the Robe, that was upon
them ; ſuch is the End of Infolence and Preſump- him, and all his Garments even to his Sword, and
tion. O God, what is Fleſh and Blood to thee, Bow, and Girdle, and gives them unto his new
which canft make a little Pebble-ſtone ſtronger Friend : It was perhaps not without a Myſtery,
than a Giant, and when thou wilt, by the weak- that Saul's Clothes fitted not David, but Jonathan's
eft Means canſt ſtrew thine Enemies in the Duft: fitted him, and theſe he is as glad to wear, as he
Where now are the two Shields of Goliah, that was to be disburdened of the other; that there
they did not bear off this ſtroke of Death? Or might be a perfect Reſemblance, their Bodies are
wherefore ſerves that Weaver's Beam, but to ſtrike futed as well as their Hearts : Now the Beholders
the Earth in falling? Or that Sword, but to be can ſay, there goes Jonathan's other felf; if there
head his Maſter? What needed David load himſelf be another Body under thoſe Clothes, there is the
with an unneceſſary Weapon? One Sword can ſame Soul. Now David hath caſt off his rufſet
ſerve both Goliah and him ; if Goliah had a Man to Coat, and his Scrip, and is a Shepherd no more ;
bear his Shield, David had Goliah to bear his he is ſuddenly become both a Courtier, and a
Sword, wherewith that proud blaſphemous Head Captain, and a Companion to the Prince ; yet
is fevered from his Shoulders : Nothing more ho- himſelf is not changed with his Habit, with his
nours God, than the turning of wicked Mens Condition ; yea rather, (as if his Wiſdom had
Forces againſt themſelves: There is none of his reſerved it ſelf for his Exaltation ) he fo manageth
Enemies, but carries with them their own De-a ſudden Greatneſs, as that he winneth all Hearts:
ſtruction. Thus didſt chou, O Son of David, foil Honour ſhews the Man, and if there be any ble-
Satan with his own Weapon ; that, whereby he miſhes of Imperfection, they will be ſeen in the
meant Deſtruction to thee and us, vanquiſhed him Man, that is unexpectedly lifted above his Fellows:
through thy mighty Power, and raiſed thee to He is out of the Danger of Folly, whom a ſpeedy
that Glorious Triumph, and Superexaltation, Advancement leaveth wiſe.
wherein thou art, wherein we ſhall be with Fonathan loved David, the Soldiers honoured
thee.
him, the Court favoured him, the People ap-
plauded him, only Saul ftomacht him, and there-
fore hated him, becauſe he was ſo happy in all
Jonathan's Love, and Saul's Envy. if they had not magnified their Champion : Sant's
beſides himſelf: It had been a ſhame for all Iſrael,
own Heart could not but tell him, that they did
Efides the Diſcomfiture of the Philiſtines, Da owe the Glory of that Day, and the Safety of
; Jonathan's
himſelf and Iſrael, unto the Sling of David, who
Love, and Sauls Envy, which God to mixed, in one Man Îlew all thoſe thouſands at a Blow.
that the one was a Remedy of the other : A good It was enough for the puiſſant King of Iſrael, to
Son makes amends for a wayward Father: How follow the Chaſe, and to kill them, whoin David
had

X 2
156
Contemplations. TAM
Lib. XII.
had put to fight; yet he, that could lend his found ſo loyal and ſerviceable : He fears only too
Clothes and his Armour to this Exploit, cannot much good unto David; and the envious fear is
abide to part with the Honour of it to him that much more than the diſtruftful: Now David's Pre-
had earned it ſo dearly: The holy Songs of David ſence begins to be more difpleaſing, than his Ma-
had not more quieted his Spirits before, than now fick was ſweet; Deſpight it ſelf had rather pre-
the thankful Song of the Iſraelitiſh Women vexes fer him to a remote Dignity, than endure him a
him : One little Ditty (of Saul bath pain his nearer Attendant: This Promotion encreaſeth
Thouſand, and David his ten Thouſand ) ſung unto David's Honour and Love; and his Love and Ho-
the Timbrels of Iſrael, fercht again that Evil Spi- nour aggravates Saul's Hatred and Fear.
rit, which David's Mufick had expelled : Saul Saul's Madneſs hath not bereaved him of his
needed not the torment of a worſe Spirit, than Craft ; for perceiving how great David was growa
Envy. Oh the unreaſonableneſs of this wicked in the Reputation of Iſrael, he dares not offer any
Paffion! The Women gave Saul more and David perſonal, or direct Violence to him, but hires
leſs than he deſerved : For Saul alone could not him into the Jaws of a ſuppoſed Death, by no leſs
kill a thouſand, and David in that one act of kil-Price than his eldeſt Daughter, ( Behold my eldeſt
ling Goliah, flew in effect, all the Philiſtines that Daughter Merab; her will I give thee to Wife, only be
were ſlain that Day; and yet becauſe they give a valiant Son to me, and fight the Lord's Battels. )
more to David than to himſelf, he that ſhould have Could ever Man ſpeak more graciouſly, more ho-
endited, and begun that Song of Thankfulneſs, re- lily? What could be more graciouſly offered by a
pines and grows now as mad with Envy, as he was King, than his eldeſt Daughter? What Care
before with Grief : Truth and Juſtice are no Pro- could be more holy than of the Lord's Battels ?
tection againſt Malice ; Envy is blind to all Ob- Yet never did Saul intend ſo much Miſchief to Da-
jects ſave other Mens Happineſs: If the Eyes of vid, or ſo much unfaithfulneſs to God, as when he
Men could be contained within their own Bounds, fpake thus : There is never ſo much danger of the
and not rove forth into Compariſons, there could Falſe-hearted, as when they make the faireft wea-
be no place for this vicious Affection; but when ther: Saul's Spear bade David be gone, but his
they have once taken this lawleſs Scope to them- plauſible Words invite him to Danger. This Ho-
ſelves, they loſe the knowledge of Home, and nour was due to David before, upon the compact
care only to be employed Abroad in their own of his Victory : yet he, that twice enquired into
Torment.
the Reward of that Enterprize, before he under-
Never was Saul's Breaſt fo fit a Lodging for the took it, never demanded it after that Archieve-
Evil Spirit as now, that it is dreft up with Envy : ment; neither had Saul the Juſtice to offer it, as
It is as impoſſible that Hell ſhould be free from a Recompence of fo noble an Exploit, but as a
Devils as a malicious Heart: Now doth the fran- Snare to an envied Victory. Charity ſuſpects not :
tick King of Iſrael renew his old Fits, and walks, David conftrues that, as an effect and argument
and talks diſtractedly: He was mad with David, of his Maſter's Love, which was no other but a
and who but David muſt be called to allay his Child of Envy, but a Plot of Miſchief; and
Madneſs ? Such was David's Wiſdom, he could though he knew his own Deſert, and the juſtice
not but know the Terms, wherein he ſtood with of his Claim to Merab ; yet he in a ſincere Humi-
Saul ; yet in lieu of the harſh and diſcordous lity diſparageth himſelf, and his Parentage with a
Notes of his Maſter's Envy, he returns pleaſing | Who am I?
Muſick unto him: He can never be good Cour As it was not the Purpoſe of this Modeſty in
tier, nor good Man that hath not learned to repay, David to reject, but to ſollicit the proffered Fa-
if not Injuries with Thanks, yet Evil with Good. vour of Saul; fo was it not in the power of this
Whiles there was a Harp in David's Hand, there baſhful Humiliation to turn back the edge of fo
was a Spear in Saul's, wherewith he threatens Death keen an Envy: It helps not that David makes him-
as the Recompence of that ſweet Melody : He ſaid ſelf mean, whiles others magnifie his Worth:
( I will mite David through to the Wall.) It is well Whatſoever the Colour was, Saul meant nothing
for the Innocent, that wicked Men, cannot keep to David but Danger and Death ; and ſince all
their own Counſel: God fetcheth their Thoughts thoſe Battels will not effect that which he deſired,
out of their Mouths, or their Countenance for a himſelf will not effect that which he promi-
feaſonable Prevention, which elfe might proceed | fed : If he cannot kill David, he will diſgrace him;
to ſecret Execution: It was time for David to David's Honour was Saul's Diſeaſe. It was not
withdraw himſelf, his Obedience did not tie him likely therefore, that Saul would add unto that
to be the mark of a furious Maſter; he might Honour, whereof he was ſo ſick already : Merab
eaſe Saul with his Muſick, with his Blood he is given unto another; neither do I hear David
might not: Twice therefore doth he avoid the complain of ſo manifeſt an injuſtice : He knew,
Preſence, not the Court, not the Service of Saul. that the God whoſe Barrels he fought, had pro-
One would have thought rather, that David vided a due Reward of his Patience : If Merab fail,
ſhould have been afraid of Saul, becauſe the Devil God hath a Michal in Store for him, ſhe is in love
was ſo ſtrong with him, than that Saul ſhould be with David; his Comlineſs and Valour have ſo
afraid of David, becauſe the Lord was with him ; won her Heart, that ſhe now emulates the Affecti-
yet we find all the fear in Saul of David, none in on of her Brother Jonathan : If ſhe be the younger
David of Saul: Hatred and Fear are ordinary Siſter, yet ſhe is more affectionate : Saul is glad of
Companions : David had Wiſdom and Faith to the News, his Daughter could never live to do
difpel his Fears, Saul had nothing but Infide- him better ſervice, than to be a new Snare to his
lity, and dejected, ſelf-condemned, diſtempered Adverſary: She ſhall be therefore facrificed to
Thoughts, which muſt needs nouriſh them; yet his Envy, and her honeſt and ſincere Love ſhall
Sau! could not fearany hurt from David, whom he be made a Bait for her worthy and innocent Hus-

band.

Lib. XIII.
MICHAL's Wile.
157
band. (I will give him her, that ſhe may be a Snare Why ſhould he deſign him to Death, which had
unto him, that the Hand of the Philiſtines may be given Life to all Iſrael? Oft-times wicked Men's
againſt him: ) The Purpoſe of any Favour is more Judgments are forced to yield unto that Truth
than the Value of it: `Even the greateſt Honours againſt which their Affections maintain a Re-
may be given with an intent of Deſtruction : Ma- bellion : Even the fouleft Hearts do fometimes en-
ny a Man is raiſed up for a fall. So forward is tertain good Motions; like as on the contrary,
Saul in the Match, that he fends Spokes-men to the holieſt Souls give way ſometimes to the ſug-
folicit David to that Honour, which he hopes will geſtions of Evil: The flaſhes of Lightning may be
prove the high-way to Death: The Dowry is fet; diſcerned in the darkeſt Priſons. But if good
an hundred Fore-skins of the Philiſtines ; not their Thoughts look into a wicked Heart, they ſtay
Heads, but their Fore-skins, that this Victory not there as thoſe that like not their Lodging,
might be more ignominious ; ftill thinking, why they are foon gone ; hardly any thing diſtinguiſh-
may not one David miſcarry, as well as an hun es betwixt Good and Evil, but Continuance :
dred Philiſtines? And what doth Saul's Envy all this The Light that ſhines into an holy Heart is con-
while, but enhance David's Zeal, and Valour and ftant, like that of the Sun, which keeps due times,
Glory? That good Captain little imagining that and varies not his Courſe for any of theſe ſubluna-
himſelf was the Philiſtine, whom Saul maligned, ry Occafions.
ſupererogates of his Maſter, and brings two hun The Philiſtines Wars renew David's Victories,
dred for one, and returns Home ſafe, and re and David's Victory renews Saul's Envy, and Saul's
nowned; neither can Saul now fly off for Shame: Envy renews the Plots of David's Death: Vows
There is no Remedy but David muſt be a Son, and Oaths are forgotten: That evil Spirit which
where he was a Rival; and Saul muſt feed upon vexes Saul hath found ſo much favour with him,
his own Heart, ſince he cannot fee Davids: God's as to win him to theſe bloody Machinations againſt
Bleſling graces equally together with Men's Ma- an Innocent; his own Hands ſhall firſt be imploy-
lice, neither can they devile, which way to make ed in this Execution ; the Spear, which hath
us more happy, than by wiſhing us Evil.
twice before threatned Death to David, ſhall now
once again go upon that Meſſage : Wiſe David
that knew the danger of an hollow Friend, and re-
MICHAL's Wile.
conciled Enemy; and that found more cauſe to
mind Sauľs Earneſt, than his own Play, gives
way by his Nimbleneſs, to that deadly Weapon,
His Advantage can Saul yet make of David's and reſigning that Stroke unto the Wall, flies for
Promotion, that as his Adverſary is raiſed his Life. No Man knows how to be ſure of an
higher, ſo he is drawn nearer to the Opportuni- unconſcionable Man ; if either Goodneſs, or Me-
ty of Death: Now hath his Envy caſt off all rit, or Affinity, or Reaſons, or Oaths could ſe-
Shame; and ſince thoſe crafty Plots ſucceed not, cure a Man, David had been ſafe ; now if his
he directly ſuborns Murtherers of his Rival: Heels do not more befriend him than all theſe, he
There is none in all the Court that is not ſet on is a dead Man. No ſooner is he gone than Meſſen-
to be an Executioner : Jonathan himſelf is folici-gers are ſped after him : It hath been ſeldom ſeen
ted to imbrue his Hand in the Blood of his Friend, that Wickedneſs wanted Executioners; David's
of his Brother. Saul could not but ſee Jonathan's Houſe is beſet with Murderers, which watch at
Clothes on David's back; he could not but know all his Doors for the Opportunity of Blood : Who
the League of their Love; yet becauſe he knew can but wonder to ſee how God hath fetcht from
withal how much the Proſperity of David would the Loins of Saul a Remedy for the Malice of
prejudice Jonathan, he hoped to have found him Saul's Heart? His own Children are the only
his Son in malice: Thoſe that have the Jaundice Means to croſs him in the Sin, and to preſerve his
ſee all things yellow; thoſe which are overgrown guiltleſs Adverſary; Michal hath more than No-
with malicious Paſſions think all Men like them tice of the Plot, and with her ſubtil Wit counter-
felves.
mines her Father, for the reſcue of an Husband :
I do not hear of any reply that "Jonathan made She taking the Benefit of the Night lets David
to his Father when he gave him that bloody down through a Window ; he is gone, and di-
Charge ; but he waits for a fit time to diſſwade fappoints the Ambuſhes of Saul. The Meſſengers
him from ſo cruel an Injuſtice : Wiſdom had begin to be impatient of this Delay, and now
taught him to give way to Rage, and in ſo hard think it time to enquire after their Priſoner ; She
an Adventure to crave Aid of Opportunity : If we puts them off, with the Excuſe of David's Sick-
be not careful to obſerve good Moods when we neſs, ( ſo as now her Husband had good leiſure for
deal with the Paſſionate, we may Exaſperate in his Eſcape ) and lays a Statue in his Bed ; Saul
ſtead of Reforming : Thus did Fonathan, who likes the News of any evil befaln to David, but
knowing, how much better it is to be a good fearing he is not fick enough, ſends to aid his Dir-
Friend, than an ill Son, had not only diſcloſed eaſe : The Meſſengers return, and ruſhing into
that ill Counſel, but when he found his father in the Houſe with their Swords drawn, after ſome
the Fields in a calmer Temper, laboured to divert harſh Words to their imagined Charge, ſurprize
it: And ſo far doth the ſeaſonable and pithy Ora- a fick Statue lying with a Pillow under his Head ;
tory of Fonathan prevail, that Saul is convinced of and now bluſh to ſee they have ſpent all their
his Wrong, and ſwears, as God lives, David ſhall Threats upon a fenflefs Stock; and made them-
not dye ; indeed how could it be otherwiſe, upon felves ridiculous, whiles they would be ſervice-
the Plea of David's Innocence, and well deſerv- able.
ings ? How could Saul fay he ſhould dye, whom But how ſhall Michal anſwer this Mockage unto
he could accufe of nothing but Faithfulneſs her furious Father? Hitherto fhe hath done like




Da-
158
Lib. XII.
Contemplations.
M



ز
David's Wife; now ſhe begins to be Saul's Daugh-Commiſeration : Here was not a Malefactor run
ter ; ( He ſaid to me, let me go, or elſe I will kill ring away from Juſtice, but an Innocent avoiding
thee.) She whoſe Wit had delivered her Husband Murder ; not a Traytor countenanced againſt his
from the Sword of her Father, now turns the edge Soveraign, but the Deliverer of Iſrael harboured
of his Father's Wrath from her ſelf to her Hus- in a Sanctuary of Prophets till his Peace might be
band. His abſence made her preſume of his Safe-made.
ty : If Michal had not been of Sauls Plot, he had Even thither doth Saul ſend to apprehend Da-
never expoftulated with her in thoſe Terms, Why vid: All his Rage did not incenſe him againſt San
haft thou let mine Enemy eſcape? neither had fhe muel as the Abettor of his adverſary ; ſuch an im-
framed that Anſwer, He ſaid let me go. I do not preſſion of Reverence had the Perſon, and calling
find any great ſtore of Religion in Michal, for of the Prophet left in the Mind of Saul, that he
both ſhe had an Image in the Houſe, and after cannot think of lifting up his Hand againſt him:
ward mocked David for his Devotion : Yet Na- The ſame God which did at the firſt put an awe
ture hath taught her to prefer a Husband to a Fa- of Man in the fierceſt Creatures, hath ftamped in
ther; to elude a Father from whom ſhe could not the cruelleſt Hearts a reverent reſpect to his own
fly, to ſave an Husband, which durft not but flie Image in his Miniſters; ſo as even they that hate
from her: The Bonds of matrimonial Love are, them, do yet honour them.
and ſhould be ſtronger than thoſe of Nature ; thoſe Saul's Meſſengers came to lay hold on David,
Reſpects are mutual which God appointed in the God lays hold on them : No ſooner do they fee
firſt Inſtitution of Wedlock ; that Husband and a Company of Prophets buſie in thofe divine Ex-
Wife ſhould leave Father and Mother for each erciſes, under the Moderation of Samuel, than
others fake. Treaſon is ever odious ; but ſo much they are turned from Executioners to Prophets
.
more in the Marriage-bed, by how much the Ob- It is good going up to Najoth, into the holy
ligations are deeper.
Aſſemblies; who knows how we may be changed
As ſhe loved her Husband better than her Fa- beſide our Intention? Many one hath come into
ther, ſo ſhe loved her ſelf better than her Hus-God's Houſe to carp, or ſcoff, or ſleep or gaze,
band ; ſhe ſaved her Husband by a wile, and now that hath returned a Convert.
ſhe ſaves her ſelf by a lye; and loſes half the The ſame Heart that was thus diſquieted with
thank of her Deliverance, by an officious Slander: David's happy Succeſs, is now vexed with the Ho-
Her Act was good, but ſhe wants Courage to lineſs of his other Servants. It angers him that
maintain it; and therefore ſeeks to the weak Shel- God's Spirit could find no other time to ſeiz upon
ter of Untruth : Thoſe that do good Offices, not his Agents, than when he had ſent them to kill :
out of Conſcience, but good Nature or Civility, And now out of an Indignation at this Diſap-
if they meet an Affront of Danger, feldom come pointment, himſelf will go and be his own Ser-
off cleanly, but are ready to catch at all Excuſes, vant ; his guilty Soul finds it ſelf out of the Dan-
though baſe, though injurious ; becauſe their ger of being thus ſurprized ; and behold Saul is no
grounds are not ſtrong enough to bear them out fooner come within the ſmell of the Smoke of
inſuffering for that, which they have well done. Najoth, than he alſo propheſies; the fame Spirit
Whither doth David fly, but to the Sanctuary of that, when he went firſt from Samuel inabled him
Samuel? He doth not (though he knew himſelf to propheſie, returns in the ſame effect now that
gracious with the Soldiers ) raiſe Forces, or take he was going (his laſt ) unto Samuel: This was
ſome ſtrong Fort, and there ſtand upon his own ſuch a Grace as might well ſtand with Rejection ;
Defence; and at defiance with his King : But he an extraordinary Gift of the Spirit, but not fandi-
gets him to the Colledge of the Prophets, as a fying : Many Men have had their Mouths opened
Man that would ſeek the peaceable Protection of to propheſie unto others, whoſe Hearts have been
the King of Heaven againſt the unjuſt Fury of a deaf to God; but this ( ſuch as it was ) was far
King on Earth : Only the Wing of God ſhall from Saul's Purpoſe, who inſtead of expoftulating
hide him from that Violence.
with Samuel, falls down before him ; and laying
God intended to make David not a Warriour, afide his Weapons, and his Robes, of a Tyrant
and a King only, but a Prophet too ; as the Field proves (for the time) a Diſciple : All Hearts are
fitted him for the firſt, and the Court for the fe- in the Hand of their Maker ; how eaſie is it for
cond, fo Najoth ſhall fic him for the third. Doubt- him that gave them their being to frame them to
lefs (ſuch was David's delight in holy Meditati- his own Bent? Who can be afraid of Malice, that
ons ) he never ſpent his time fo contentedly as knows what Hooks God hath in the Noſtrils of
when he was retired to that divine Academy, and Men and Devils ? What Charms he hath for the
had ſo full Freedom to enjoy God, and to ſatiate moft ſerpentine Hearts?
himſelf with heavenly Exerciſes : The only doubt is
how Samuel can give Harbour to a Man fled from
the Anger of his Prince; wherein, the very Per DAVID and AHIME LE CH.
fons of both give abundant Satisfaction: For both
Samuel knew the Counſel of God, and durit do no-
thing without it; and David was by Samuel anoin: W Hocan ever judge of the Children by the
Good Reaſon had David to ſue him, which had of Saul? There was never a falſer Heart than Sauls,
poured the Oil on his Head, for the hiding of that there was never a truer Friend than Jonathan ;
Head which he had anointed; and good Reaſon neither the Hope of a Kingdom, nor the Frowns
had Samuel to hide him, whom God by his Means of a Father, nor the Fear of Death, can remove
had choſen, from him whom God had by his Sen- him from his vowed Amity : No Son could be
tence rejected ; beſides that, the Cauſe deſerved more officious, and dutiful to a good Father ; yet
he
ز

Lib. XII
DAVID and AHIMELE C H.
159
Bread
to,
he lays down Nature at the foot of Grace; and Abimelech would have ſeconded Samuel in ſome fe-
for the Preſervation of his innocent Rival for the cret and ſafe Succour of fo unjuſt a Diſtreſs,
Kingdom, croſſes the bloody Deſigns of his own whereas he is now by a
whereas he is now by a falſe Colour led to that
Parent : David needs no other Counſellor, no Kindneſs which ſhall be prejudicial to his Life :
other Advocate, no other Intelligencer than he: It Extremities of Evil are commonly inconſiderate ;
is not in the power of Saul's unnatural Reproaches, either for that we have not leiſure to our Thoughts,
or of his Spear, to make Jonathan any other than or perhaps (ſo as we may be perplexed ) not
a Friend, and Patron of Innocence: Even after Thoughts to our leiſure : What would David have
all theſe Difficulties, doth Jonathan ſhoot beyond given afterwards to have redeemed this Over-
David, that Saul may ſhoot ſhort of him, in vain ſight?
ilon
are thoſe Profeſſions of Love, which are not an-
craves Favour
fwered with Action: He is no true Friend that of Abimelech ; the one of Bread for his Suſte-
(beſides talk) is not ready both to do and ſuffer. nance, the other of a Sword for his Defence :
Saul is no whit the better for his propheſying; There was no Bread under the Hands of the Prieſt
he no ſooner riſes up from before Samuel, than he but that which was conſecrated to God; and
purſues David. Wicked Men are rather the worſe whereof none might taſte but the devoted Servants
for thoſe tranſitory good Motions they have re- of the Altar ; even that which was with ſolemn
ceived. If the Swine be never ſo clean waſhed, Dedication ſet upon the holy Tables before the
the will wallow again: That we have good Face of God ; a Sacramental Bread preſented to
Thoughts, it is no thank to us; that we anſwer God with Incenſe, figuring that true Bread that
them not, it is both our Sin and Judgment. came down from Heaven ; yet even this
David hath learned not to truſt theſe Fits of De- might in caſe of Neceſſity become common, and
votion, but flies from Samuel to Jonathan, from be given by Abimelech, and received by David and
*fonathan to Abimelech ; when he was hunted from his followers: Our Saviour himſelf juſtifies the
the Prophet he flies to the Prieſt, as one that knew Act of both; Ceremonies muſt give place to
Juſtice and Compaſſion ſhould dwell in thoſe Subſtance; God will have Mercy and not Sacri-
Breaſts which are conſecrated unto God.
fice; Charity is the Sum and the End of the Law;
The Ark and the Tabernacle were then ſepara- that muſt be aimed at in all our Actions ; wherein
ted; the Ark was at Kirjathjearim, the Taberna- . it may fall out, that the way to keep the Law
cle at Nob; God was preſent with both : Whether may be to break it, the Intention may be kept,
fhould David flie for Succour, but to the Houſe of and the Letter violated ; and it may be a dange-
that God, which had anointed him?
rous Tranſgreſſion of the Law to obſerve the
Abimelech was wont to fee David attended with Words, and neglect the Scope of God; that which
the Troops of Iſrael, or with the Gallants of the would have diſpenſed with David for the Sub-
Court; it ſeems ſtrange therefore to him, to fee ſtance of the Act, would have much more dif-
ſo great a Peer and Champion of Iſrael come penſed with him for the Circumſtance; the touch
alone ; theſe are the Alterations to which of their lawful Wives, had contracted a legal Im-
earthly Greatneſs is ſubject; not many Days are purity, not a moral ; that could have been no
paft, ſince no Man was honoured at Court but ſufficient Reaſon, why in an urgent Neceſſity
Fonathan and David; now they are both for the they might not have partaked of the holy Bread:
time in Diſgrace : Now dare not the King's Son- Abimelech was no perfect Caſuiſt; theſe Men
in-law, Brother to the Prince both in Love and might not famiſh, if they were ceremonially Im-
Marriage, ſhew his Head at the Court ; nor any pure. But this Queſtion bewrayed the Care of
of thoſe that bowed to him, dare ftir a Foot with Abimelech in diſtributing the holy Bread: There
him ; Princes are as the Sun, and great Subjects might be in theſe Men a double Incapaci y, the
are like to Dials, if the Sun ſhine not on the Dial one as they were Seculars, the other, as Unclean;
no Man will look at it.
he ſaw the one muſt be, he feared left the other
Even he that overcame the Bear, the Lion, the ſhould be ; as one that wiſhed as little Indiſpofi-
Giant, is overcome with Fear: He that had cut tion ( as poſſible might be ) in thoſe which ſhould
off two hundred Fore-skins of the Philiſtines, had be fed from God's Table.
not circumciſed his own Heart of the weak Paſſi It is ſtrange that David ſhould come to the Prieſt
ons that follow Diſtruít; now that he is hard dri- of God for a Sword ; Who in all Iſrael was ſo un-
ven, he practiſes to help himſelf with an unwar- likely to furniſh him with Weapons, as a Man of
rantable Shift : Who can look to paſs this Pilgri-Peace, whoſe Armour was only ſpiritual? Doubt-
mage without Infirmities, when Divid diffembleth leſs David knew well where Goliah's Sword lay,
to Abimelech? A weak Man's Rules may be better as the noble Relique of God's Victorious Delive-
than the beſt Man's Actions ; God lets us ſee ſome rance, dedicated to the fame God, which wonit;
Blemiſhes in his holieſt Servants, that we may at this did that Suit aim : None could be fo fit for
neither be too highly conceited of Fleſh and David, none could be fo fit for it as David: Who
Blood, nor too much dejected when we have been could have ſo much right to that Sword, as he
miſcarried into ſin. Hitherto hath David gone againſt whom it was drawn, and by whom it
upright, now he begins to halt with the Prieſt of was taken? There was more in that Sword, than
God; and under Pretence of Saul's Imployment, Mecal, and Form ; David could never caſt his Eye
draws that Favour from Abimelech, which ſhall af- upon it, but he ſaw an undoubted Monument of
terwards coſt him his Head.
the merciful Protection of the Almighty; there
What could Abimelech have thought too dear for was therefore more Strength in that Sword, than
God's Anointed, for God's Champion? It is not Sharpneſs ; neither was David's Arm ſo much
like but that if David had ſincerely opened him- ſtrengthened by it as his Faith ; nothing can
ſelf to the Prieſt as he hath done to the Prophet, overcome him, while he carries with him that
aſſured
2
160
LIB. XI.
who 3
Contemplations.

CS3
,
Caſions of renewing the Remembrance of God's haps come to obſerve their Teachers, and to pick
Mercies to us, and our Obligations to him. Quarrels where none are : Only God and the
Doeg the Maſter of Saul's Herdmen ( for he that Iffue can diſtinguiſh betwixt a David, and a Doeg,
went to ſeek his Father's Affes before he was King, when they are both in the Tabernacle. Honeit
hath Herds and Droves now that he is a King ) was Abimelech could little ſuſpect that he now offered
now in the Court of the Tabernacle, upon ſome a Sacrifice for his Executioner ; yea, for the Mur-
Occaſion of Devotion ; though an Iſraelite in Pro- therer of all his Family: Oh the wiſe and deep
feffion, he was an Edomite no leſs in Heart than Judgments of the Almighty! God owed a Re-
in Blood ; yet he hath fome Vow upon him, and venge to the Houſe of Eli, and now by the Dela-
not only comes up to God's Houſe, but abides tion of Doeg, he takes occaſion to pay it: It was
before the Lord: Hypocrites have equal Acceſs to juſt in God, which in Doeg was moſt unjuſt: Saul's
the publick Places, and Means of God's Service: Cruelty and the Treachery of Doeg do not loſe one
Even he that knows the Heart, yet ſhuts his Doors Dram of their Guilt by the Counſel of God;
upon none; how much leſs ſhould we dare to ex neither doth the holy Counſel of God gather any
clude any, which can only judge of the Heart by Blemiſh by their Wickedneſs: If it had pleaſed
the Face ?
God to inflict Death upon them ſooner without
Doeg may fet his Foot as far within the Taberna- any Pretence of Occafion, his Juſtice had been
cle, as David, he fees the Paſſages betwixt him, clear from all Imputations ; now if Saul and Doeg
and Abimelech, and layes them up for an Advan be in ſtead of a Peſtilerce or Fever, who can ca-
tage; whiles he ſhould have edified himſelf by vil ? The Judgments of God are not open, but
thoſe holy Services, he carps at the Prieſt of God, are always juft; he knows how by one Man's
and (after a lewd Miſ-interpretation of his Aai- Sin to puniſh the Sin of another, and by both
ons) of an Attendant, proves an Accuſer ; to in their Sins and Puniſhments to glorifie himſelf
. If
cur Favour with an unjuſt Maſter, he informs his Word ſleep, it ſhall not die ; but after long
againſt innocent Abimelech ; and makes that his Intermiſſions breaks forth in thoſe Effects which
A& which was drawn from him by a cunning we had forgotten to look for, and ceaſed to fear.
Circumvention: When we ſee our Auditors before O Lord, thou art ſure when thou threarneſt, and
us, little do we know with what Hearts they are juſt when thou judgeſt: Keep thou us from the
there ; nor, what uſe they will make of their pre- Sentence of Death, elſe in vain ſhall we labour
tended Devotion : If many come in fimplicity of to keep our ſelves from the Execution.
- gasb sad
odli oviedo os was to mothang IT 2001
Smit Dom En be
bitw uro boa lo qood a Bolgan bns bio Vibur borongok 02
out only to be iw balneolibeyed bigowany to consta
de la orta
1tb tota lomaomad Salurow SA or o sonst op 970357orage are
Ho not orsportsligomised 101 mid duiw balaca op Jong 10 poigrant betong ol
wallsgst hafstroo bardovi luiwel zierlo to w of thosisi sono sols
oft noodieved blog disedia Riora s fon Vita E BYGGT yem Font Doodstohishlaydi
viffol dnog miris fni verwoestolse å spatiitti pod now be bortromod as SM onlike ettet
Desid viod ard to belsneg evnd son origin orbe sa yol dsod as yoda wost Wyd bas takakuha
ITM stockim fotog oft ew datorida no ang son stab wovi song ni eris
am si toist 919 vads intimes, gimus veni dod Sons of tadiondeln
to sto srl haysuwede molla id nid 919 Vos Tonarla oss all worlasM
eris Viongeonlcaldmob SoM sledi ni ad urlgimanoides bus as is zoni
nisolon as morisoonload 919w yods as ono Ini
ridors no in ordine ist als dos
odio or fel borsot an od ftum ono sds wet or
His rooliliwmM
-Iloglibai susil as beriwgards sro as sd bipodłoda led sita VDT9VO 3D dova
blood doidw blods mi (digim oldings) coisas born onliw 9Motovo ati
sidst how mor ber od bude to ani-5701 bombado do
fli19 gris og smoo bluor liom Godlega ei ole is who wozid ibntonio 901
-10 ot asv tome da ni od brow smo bob toib Dose aisdaad worden wolletas do ano
to nel sogo W dziw said dienst ou vlezlit - was man daw niti glad og eslibet Con-
Ladrol Sismini yino aswom A blod 9993 idazling Hool modelin classes
El browa z dnia 19clw low wom Wap als colding til, merlo otsimine torulwagara
--svilə 2011oBIV Eboa lo onpill eldonada es 16:19. Od vs CSM W Adid 03
sinow shidw boomstori og boribahas das ao bob cnois A CAM led aria nunds
207 nolud Bluos 90: mis sinondo bibridas smo sada Asiad air nizamla
on
Wres si noi ti dlod bluo non lontores de lo butioonoo yligid :003 sd periost
od bowe assolit bum of avodi bigoo sod ovsdorfw.bu Buis poume 001 to boola
nodwyd bastweb as fotoses onog hod dus 07ortit mil oni burasolina
sds brow more
sred sa te von bisoo bien mot JE orvoer
19517 zobrus biso
10 no M baiduobou is wat od ud i dellent beidbaale with no House
soil agiem Aide do not host
od ad mini bisa
rueris biowe ones ni degusta on toistos monohoat de corda sed autorid Blood W
rionm ol mit einem persiste unul 2001 oglana 10l bunion doo
Iso gutthon sistait en called benedig 9 oyid baada viszoom bal seda radi
sech mi vsi oitisao slidwid 20tovo polggad dooronob dont on to by os al
bowls
16
bilo
Contemplations.
The Fourteenth BOOK.
CONTAINING
Saul in David's Cave.
NABAL and ABIGAIL.
DAVID and ACHI SH.
Saul and the Witch of ENDOR.
ZIKLAG Spoiled and revenged.
The Death of Sau L.
Abner and JO A B.

SAUL in DAVID's Cave.
It is not long ſince Saul ſaid of David ( lodged
then in Keilah ) God hath delivered him into mine
Hands, for he is ſhut in, ſeeing he is come into a
T was the ſtrange Lot of David, that thoſe City that hath Gates and Bars; but now contra-
whom he purſued, preſerved him from thoſe rily God delivers Saul (e'er he was aware ) into
whom he had preſerved : The Philiſtines the Hands of David, and without the help of
whom David had newly ſmitten in Keilah, Gates and Bars, hath incloſed him within the
call off Saul from fmiting David in the Wilder- Valley of Death: How juſt is it with God, that
nefs, when there was but an Hillock betwixt him thoſe who ſeek Miſchief to others, find it to them-
and Death: Wicked Purpoſes are eaſily checked, felves; and even whiles they are ſpreading Nets
not eaſily broken off. Saul's Sword is ſcarce dry are enſnared; their deliberate plotting of Evil,
from the Blood of the Philiſtines, when it thirſts is ſurprized with a ſudden Judgment.
anew for the Blood of David ; and now in a re How amazedly muſt David needs look, when
newed Chaſe, hunts him dry foot through every he ſaw Saul enter into the Cave, where himſelf
Wilderneſs. The very Deſart is too fair a Refuge was ? What is this ( thinks he) which God hath
for Innocence; the Hills and Rocks are ſearched done? Is this Preſence purpoſed, or caſual? Is
in an angry jealouſie ; the very wild Goats of the Saul here to purſue, or to tempt me? Where ſud-
Mountains were not allowed to be Companions denly the Adion bewrays the Intent, and tells
for him, which had no Fault but his Vertue. Oh David that Saul ſought ſecrecy and not him. The
the ſeemingly unequal Diſtribution of theſe Earth- fuperfluity of his Maliciouſneſs brought him into
ly Things ! Cruelty and Oppreffion reigns in a the Wilderneſs, the neceſſity of Nature led him
Palace, whiles Goodneſs lurks among the Rocks into the Cave: Even thoſe Actions wherein we
and Caves, and thinks it Happineſs enough to place Shame, are not exempted from a Provi-
ſteal a Life.
VE
dence. The Fingers of David's Followers itched
Like a dead Man David is fain to be hid under to ſeize upon their Maſter's Enemy; and that
the Earth, and ſeeks the Comfort of Protection in they might not ſeem led fo much by Faction, as
Darkneſs : And now the wiſe Providence of God by Faith, they urge David with a Promiſe from
leads Saul to his Enemy without Blood; he which God; the Day is come whereof the Lord ſaid unto
before brought them within an Hills diſtance thee, Behold I will deliver thine Enemy into thine
without interview, brings them now both within Hand, and thou ſhalt do to him, as it ſhall ſeem
one Roof; fo as that whiles Saul ſeeks David and good to thee. This Argument ſeemed to carry
finds him not, he is found of David unſought. I füch command with it, as that David not only
If Saul had known his own Opportunities, how may, but muſt embrue his Hands in Blood, unleſs
David and his Men had interred themſelves, he he will be found wanting to God and himfelf:
had ſaved a treble Labour, of Chaſe, of Executi- Thoſe Temptations are moſt powerful, which
on, and Burial; for had he but ſtopt the Mouth fetcht their Force from the Pretence of a Religi-
of that Cave, his Enemies had laid themſelves ous Obedience: Whereas thoſe which are raiſed
down in their own Graves : The Wiſdom of God from arbitrary and private Reſpects, admit of an
thinks fit to hide from Evil Men, and Spirits, eaſie Diſpenſation.
thoſe Means and Seaſons, which might be ( if If there were ſuch a Prediction, one clauſe of
they had been taken ) moft prejudicial to his own it was ambiguous; and they take it at the worſt.
We had been oft foiled if Satan could but have Thou ſhalt do to him as ſhall ſeem good to thee :
known our Hearts : Sometimes we lie open to That might not ſeem good to him, which ſeemed
Evils, and happy it is for us that he only knows it, Evil to God. There is nothing more dangerous
which pitcies inſtead of tempting us.
DOKT? than to make Conſtruction of God's Purpoſes out
Y
of
162
Contemplations.
LIB. XIV .

ر
of eventual Appearances. If carnal Probabilities more hard ; many and diſorderly, muſt needs be
might be the Rule of our Judgment, what could ſo much the hardeſt of all, that David never
God ſeem to intend other than Saul's Death in atchieved any Victory like unto this, wherein he
offering him naked into the Hands of thoſe whom firſt overcame himſelf, then his Soldiers.
he unjuſtly perſecuted ? How could David's Sol And what was the Charm, wherewith David
diers think that God had fent Saul thither on any allayed thoſe raging Spirits of his Followers ? No
other Errand, than to fetch his Bane? And if other but this; he is the Anointed of the Lord.
Saul could have ſeen his own Danger, he had gi- That holy Oyl was the Antidote for his Blood;
ven himſelf for dead; for his Heart guilty to his Saul did not lend David ſo impierceable an Ar-
own bloody Deſires, could not but have expected mour, when he ſhould encounter Goliah, as Da-
the ſame Meaſure which it meant : But wiſe and vid now lent him in this Plea of his Unction.
holy David not tranſported either with miſconceit Which of all the Diſcontented Out-laws that lur-
of the Event, or fury of Paſſion, or ſolicitation of ked in that Cave, durſt put forth his Hand againſt
his Followers, dares make no other Uſe of this Saul, when they once heard, He is the Lord's
Accident than the Tryal of his Loyalty, and the Anointed ? Such an Impreſſion of Awe hath the
Inducement of his Peace : It had been as eaſie for Divine Providence cauſed his Image to make in
him to cut the Throat of Saul as his Garment; but the Hearts of Men, as that it makes Traitors
now his Coat only shall be the worſe, not his Per-Cowards; fo as inſtead of ſtriking they tremble :
ſon; neither doth he in this maiming of a Cloak How much more lawleſs than the Out-laws of
ſeek his own Revenge, but a Monument of his Iſrael, are thoſe profeſſed Ring-leaders of Chriſti-
Innocence. Before Saul rent Samuel's Garment, anity, which teach and practiſe, and incourage,
now David cutteth Saul's; both were ſignificant; and reward, and canonize the Violation of Ma-
the rending of the one, ſignified the Kingdom jefty? It is not enough for thoſe who are Com-
torn out of thoſe unworthy Hands; the cutting of manders of others to refrain their own Hands
the other, that the Life of Saul might have been from doing Evil
, but they muſt carefully prevent
as eaſily cut off.
the Iniquity of their Heels, elſe they ſhall be
Saul needs no other Monitor of his own Danger, juſtly reputed to do that by others, which in their
than what he wears. The Garment of Saul was own Perſons they avoided; the Laws both of God
laid aſide, while he went to cover his Feet; ſo as and Man preſuppoſe us in ſome ſort anſwerable
the cut of the Garment did not threaten any touch for our Charge : As taking it for granted, that we
of the Body ; yet even the Violence offered to a fhould not undertake thoſe Reins, which we can-
remote Garment ſtrikes the Heart of David, which not manage.
Meetin
finds a preſent remorſe for harmfully touching There was no Reaſon David ſhould loſe the
that which did once touch the Perſon of his Thanks of fo noble a Demonſtration of his Loyal-
Maſter : Tender Conſciences are moved to re-ty; whereto he truſts ſo much, that he dares call
gret at thoſe Actions, which ſtrong Hearts paſs back the Man by whom he was purſued; and
over with a careleſs eaſe. It troubled not Saul to make him judge whether that Fact had not de-
ſeek after the blood of a righteous Servant ; there ſerved a Life. As his Act, fo his Word and Ge-
is no leſs differences of Conſciences than Sto-Iture imported nothing but humble Obedience,
machs ; ſome Stomachs will digeſt the hardeſt neither was there more Meekneſs than Forçe in
Meats, and turn over Subſtances, not in their that ſeaſonable Perſwafion; wherein he lets Saul
Nature edible, while others ſurfeit of the lighteſt ſee the Error of his Credulity, the unjuſt Slanders
Food, and complain even of Dainties : Every of Maliciouſneſs, the Opportunity of his Revenge,
gracious Heart is in ſome Meaſure fcrupulous, the Proof of his Forbearance, the undeniable Evi-
and finds more ſafety in Fear, than in Preſumpti- | dence of his Innocence; and after a lowly Dif-
on: And if it be ſo Itrait as to curb it ſelf in from paragement of himſelf, appeals to God for Judg-
the Liberty which it might take in Things which ment, for Protection.
are not unlawful, how much leſs will it dare to So lively and feeling Oratory did Saul find in
take ſcope unto Evil ? By how much that State the Lap of his Garment, and the Lips of David,
is better, where nothing is allowed, than where that it is not in the power of his Envy, or ill Na-
all Things ; by ſo much is the ſtrict and timerous ture to hold out any longer: Is this thy Voice
Conſcience better than the lawleſs. There is my Son David, and Saul lift up his voice and
good likelihood of that Man which is any way wept, and faid, Thou art more righteous than I.
ſcrupulous of his Ways; but he which makes no He whoſe Harp was wont to quiet the Frenzy
bones of his Actions, is apparently hopeleſs. of Saul, hath now by his Words calmed his Fury;
Since David's followers pleaded God's Teſtimo- ſo that now he ſheds 'Tears inſtead of Blood ; and
ny to him as a motive to Blood, David appeals confeſſes his own Wrong, and David's Integrity ;
to the ſame God for his Preſervation from Blood: and (as if he were new again entred into the
The Lord keep me from doing that thing to my Bounds of Najoth in Ramah ) he prays, and pro-
Mafter the Lord's Anointed; and now the good pheſies good to him, whom he maliced for good ;
Man hath work enough to defend both himſelf The Lord render thee good for that thou haſt done
and his Perſecutor ; himſelf from the importu- to me this Day, for now behold, I know that
nate Neceſſity of doing Violence, and his Maſter thou ſhalt be King.
from ſuffering it. It was not more eaſie to rule There is no Heart made of Fleſh, that ſome-
his own Hands, than difficult to rule a Multitude; time or other relents not ; even Flint and Marble,
David's Troop conſiſted of Male-contents, all that will in ſome weather ſtand on drops. I cannot
were in Diſtreſs, in Debt, in Bitterneſs of Soul, think theſe Tears and Proteſtations fained. Doubt-
were gathered to him: Many if never ſo well leſs Saul meant as he ſaid, and paſſed through
ordered are hard to command ; a few if diſorderly, ſenſible Fits of Good and Evil : Let no Man think
himſelf

LIB. XIV.
N A B A L and ABIGAIL.
163
himſelf the better for good Motions; the praiſe have had Joy in her felf, or in her Life, he had
and benefit of thoſe Guſts is not in the Receipt, not diſpoſed her to an Husband (though rich yet)
but the Retention.
fond and wicked; it is like he married her to the
Who, that had ſeen this Meeting, could but Wealth, not to the Man. Many a Child is caſt
have thought that all had been fure on David's away upon Riches. Wealth in our Matches ihould
fide? What can fecure us if not Tears, and Prayers, be as ſome Grains or Scruples in the Ballance ſu
and Oaths ? Doubtleſs David's Men which knew peradded to the Gold of vertuous Qualities, to
themſelves obnoxious to Laws and Creditors, be- weigh down the Scales: When it is made the ſub-
gan to think of ſome new Refuge, as making ac- ítance of the Weight, and good Qualities the Ap-
count this new piec'd League would be everlaſt-pendance, there is but one Earth poiſed with ano
ing, they looked when Saul would take David ther; which, wherefoever it is done, it is a won-
home to the Court, and diſſolve his Army, and der, if either the Children prove not the Parents
recompence that unjuft Perfecution with juft Ho- forrow, or the Parents, theirs. I
nour ; when behold in the loofe, Saul goes home, Nabal's Sheep-fhearing was famous, three thou-
but David and his Men go up unto the Hold. Wilé fand Fleeces muſt needs require many Hands ;
David knows Saul not to be more kind than un- neither is any thing more plentiful commonly
truſty ; and therefore had rather feek Safery in than a Churl's Feaft: What a World was this, that
his Hold, than in the Hold of a hollow and un- the Noble Champion and Reſcuer of Iſrael, God's
ſteady Friendſhip. Here are good Words, but no Anointed, is driven to ſend to a baſe Carle for
Security, which therefore an experienced Man Victuals ? It is no meaſuring of Men by the
gives the hearing, but ftands the while upon his depth of the Purſe, by outward Proſperity. Ser-
own Guard. No Charity binds us to a truſt of vants are oftentimes ſet on horſe-back, while Prin-
thoſe, whom we have found faithlefs : Credulity ces go on foot. Our Eſtimation muſt be led by
upon weak grounds after palpable Diſappoint- their inward Worth, which is not alterable by
ments, is the Daughter of Folly: A Man that is time, nor diminiſhed with external Conditi-
Weather-wiſe, though he find an Abatement of ons.
the Storm, yet will not ftir from under his Shel One Rag of a David is more worth, than the
ter while he ſees it thick in the Wind. Diſtruſt is Ward-robes of a thouſand Nabals. Even the beſt
the juſt gain of Unfaithfulneſs.
Deſervings may want. No Man may be con-
temned for his Neceſſity; perhaps he may be fo
much richer in Grace, as he is poorer in Eſtate,
N A B A L and ABIGAIL.
do neither hath Violence or Caſualty more impove-
riſhed a David, than his Poverty hath enriched.
him. He whoſe Folly hath made himſelf miſera-
Innocency could have ſecured from Saul's ble, is juftly rewarded with Neglect; but he that
yet under that wicked King, aged Samuel dyes in from others, as his Diſtreſs is more. Our Com-
his Bed. That there might be no Place for Envy, paſſion or Refpect muſt be ruled, according to the
the good Prophet had retired himſelf to the cauſe of another's Miſery.
Schools. Yet he that hated David, for what he One good Turn requires another; in ſome
ſhould be, did no leſs hate Samuel for what he Caſes, not hurting is meritorious : He that ſhould
had been. Even in the midſt of Saul's Malignity, examine the Qualities of David's Followers, muſt
there remained in his Heart impreſſions of awful needs grant it worthy of a Fee, that Nabal's Flocks
neſs unto Samuel : He feared where he loved not. lay untouched in Carmel ; but more, that David's
The reſtraint of God curbeth the Rage of his moft Soldiers were Nabals Shepherds, yea the Keepers
violent Enemies, ſo as they cannot do their worſt. of his Shepherds, gave them a juſt Intereſt in that
As good Husbands do not put all their Corn to Sheep-fhearing Feaſt, juſtly ſhould they have been
the Oven, but fave ſome for Seed, ſo doth God ſet at the upper end of the Table. That Nabal's
ever in the worſt of Perſecutions.
Sheep were ſafe, he might thank his Shepherds;
Samuel is dead, David baniſhed, Saul tyranizeth, that his Shepherds were ſafe, he might thank Da-
Iſrael hath good cauſe to mourn ; it is no marvel vid's Soldiers : It is no ſmall Benefit that we re-
if this Lamentation be univerſal. There is no ceive in a ſafe Protection; well may we think our
Iſraelite that feeleth not the Loſs of a Samuel. A Subſtance due, where we owe our felves. Yet
good Prophet is the common Treaſure, wherein this churliſh Nabal doth not only give nothing to
every gracious Soul hath a ſhare. That Man hath David's Meſſengers, but which is worſe than
a dry Heart, which can part with God's Prophet nothing, ill Words; Who is David, or who is the
without Tears.
Son of Thai? There be many Servants now a days that
Nabal was according to his Name, fooliſh ; yet break away from their Maſters. David asked him
Rich and Mighty. Earthly Poffeffions are not al-Bread, he giveth him Stones. All Iſrael knew and
ways accompanied with Wit and Grace. Even honoured their Deliverer ; yet this Clown, to
the Line of faithful Caleb will afford an ill-condi- fave his Victuals, will needs make him a Man,
tioned Nabal. Vertue is not like unto Lands, in either of no Merits, or ill, either an obſcure Man,
heritable. All that is traduced with the Seed, is or a Fugitive. Nothing is more cheap than good
either Evil, or not Good. Let no Man brag with Words; theſe Nabal might have given, and been
the Jews that he hath Abram to his Father; God never the Poorer : If he had been reſolved to ſhut
hath raiſed up of this Stone a Son to Caleb.io
his Hands in a fear of Saul's Revenge, he might
Abigail (which fignifieth her Father's Joy ) had have fo tempered his Denial, that the repulle
Sorrow enough to be matched with ſo unworthy might have been free from Offence : But now his
an Husband ; if her Father had meant ſhe ſhould I foul-mouth doth not only deny, but revile. It
Y 2
ſhould
to
3

164
LIB. XIV.
LA Contemplations.

SHO
ſhould have been Nabals Glory, that his Tribe bly craveth Acceptation of her Preſent, with Par-
yielded ſuch a Succeſſor to the Throne of Iſrael ; don of the Fault ; fhe profeſſeth David's honoura-
now in all likelihood, his Envy ſtirs him up to ble Acts and Merits ; ſhe foretels his future Suc-
diſgrace that Man, who furpaffed him in Honour ceſs and Glory ; The lays before him the happy
and Vertue, more than he was ſurpaſſed by him Peace of his Soul, in refraining from innocent
in Wealth and Eaſe ; many a one ſpeaks fair, that Blood. David's Breaſt which could not, through
means ill, but when the Mouth ſpeaks foul, it the Seeds of Grace, grow to a Stubbornneſs in ill
argues a corrupt Heart ; if with Saint fames's Reſolutions, cannot but relent with theſe powerful
verbal Benefactors, we ſay only, Depart in Peace, and ſeaſonable Perſwafions; and now inſtead of
warm your ſelves, fill your Bellies, we ſhall an Revenge, he bleffeth God for ſending Abigail to
ſwer for hypocritical Uncharitableneſs; but if we meet him ; he blefſeth Abigail for her Counſel, he
rate and curſe thoſe needy Souls, whom we ought bleffeth the Counſel for ſo wholeſome Efficacy,
to relieve, we ſhall give a more fearful Account and now rejoyceth more in being overcome with a
of a ſavage Cruelty in trampling on thoſe whom wiſe and gracious Advice, than he would have
God hath humbled. If healing with good Words rejoyced in a revengeful Victory.
be juſtly puniſhable, what Torment is there for A good Heart is eaſily ſtayed from finning, and
thoſe that wound with Evil.
is glad when it finds Occaſion to be croffed in ill
David, which had all this while been in the Purpoſes; thoſe ſecret Checks which are raiſed
School of Patience, hath now his Leſſon to ſeek : within it ſelf, do readily conſpire with all out-
He who hath happily digeſted all the Railings and ward Retentives; it never yielded to a wicked
Perſecutions of a wicked Maſter, cannot put off Motion, without much Reluctation, and when it
this Affront of a Nabal : Nothing can affwage his is overcome, it is but with half a Conſent;
Choler, but Blood: How ſubject are the beſt of whereas perverſe and obdurate Sinners, by reaſon
God's Saints to weak Paſſions, and if we have the they take full delight in Evil, and have already
Grace to ward an expected Blow of Tempta- in their Conceit ſwallowed the Pleaſure of Sin,
tion, how eaſily are we ſurprized with a ſudden abide not to be refifted, running on headily in
foil !
thoſe wicked Courſes they have propounded in
Wherefore ſerve theſe recorded Weakneſſes of ſpight of Oppoſition ; and if they be forcibly
holy Men, but to ſtrengthen us againſt the Con- ſtopped in their way, they grow fullen and mu-
ſcience of our Infirmities ? Not that we ſhould tinous. David had not only vowed, but deeply
fake courage to imitate them in the Evil, where ſworn the Death of Nabal, and all his Family, to
unto they have been miſcarryed : But we ſhould the very Dog that lay at his door ; yet now he
take Heart to our ſelves, againſt the Diſcourage- praiſeth God, that hath given the Occaſion and
ment of our own Evils.
Grace to violate it. Wicked Vows are ill made,
The Wiſdom of God hath fo contrived it, that but worſe kept. Our Tongue cannot tye us to
commonly (in Societies ) Good is mixed with commit Sin. Good Men think themſelves happy,
Evil, wicked Nabal hath in his Houſe a wiſe and that ſince they had not the Grace to deny Sin, yet
good Servant, a prudent and worthy Wife ; that they had not the Opportunity to accompliſh it.
wiſe Servant is careful to advertiſe his Miſtreſs of If Abigail had fit ſtill at home, David had ſinned,
the Danger ; his prudent Miſtreſs is careful to and ſhe had dyed: Now her diſcreet Admonition
prevent it.
hath preſerved her from the Sword, and diverted
The lives of all his Family were now in hazard : him from Blood-lhed. And now, what Thanks,
She dares not commit this Buſineſs to the Fidelity what Benedictions hath ſhe for this ſeaſonable
of a Meſſenger, but forgetting her Sex, puts her Counſel? How ſhould it encourage us to admo-
ſelf into the Errand ; her Foot is not flow, her nifh our Brethren ; to ſee that if we prevail, we
Hand is not empty ; according to the Offence have Bleſſings from them ; if we prevail not, we
ſhe frames her Satisfaction; her Husband refuſed have yet Bleſſings from God, and thanks of our
to give, ſhe brings a bountiful Gift ; her Husband own Hearts?
gave ill Words, the ſweetens them with a meek How near was Nabal to a Miſchief, and per-
and humble Deprecation; her Husband could ſay, ceives it not? David was coming to the foot of
Who is David ? She falls at his Feet ; her Husband the Hill to cut his Throat, while he was feaſting
diſmiſſes David's Men empty, ſhe brings her Ser- in his Houſe without fear : Little do Sinners
vants laden with Proviſion; as if it had been only know, how near their Jollity is to Perdition. Ma-
meant to eaſe the repelled Meſſengers of the car ny times Judgment is at the Threſhold, whiles
riage, not to ſcant them of the required Benevo-Drunkenneſs and Surfeit are at the Board. Had
lence : No Wit, no Art could deviſe a more pithy he been any other than a Nabal, he had not ſat
and powerful Oratory: As all Satisfaction, ſo hers down to feaſt till he had been ſure of his Peace
begins with a Confeffion; wherein fhe deeply with David; either not to expect Danger, or not
blameth the Folly of her Husband : She could not to clear it, was fottiſh : So fooliſh are carnal Men,
have been a good Wife, if ſhe had not honoured that give themſelves over to their Pleaſures, while
her unworthy Head ; if a Stranger should have there are deadly Quarrels depending againſt them.
termed him fool in her hearing, he could not have in Heaven. There is nothing wherein Wiſdom is
gone away in Peace : Now to ſave his Life, ſhe more ſeen, than in the temperate Uſe of Proſpe-
is bold to acknowledge his Folly: It is a good Dif-rity. A Nabal cannot abound, but he muſt be
paragement that preſerveth. There is the ſame drunk and ſurfeit: Exceſs is a true Argument of
Way to our Peace in Heaven; the only means to Folly: We uſe to ſay, that when Drink is in, Wit
eſcape Judgment, is to complain of our own Vile- is out, but if Wit were not out, Drink would not
neſs; the pleadeth her Ignorance of the Fact, and be in.
therein her Freedom from the Offence: She hum It was no time to adviſe Nabal, while his Rea-
bapa
fon





LIB. XIV.
165
DAVID and ACHISH.
j
fon was drowned in a deluge of Wine. A Beaſt or ſelf no leſs when David offers, to advance her
a Stone is as capable of good Counſel as a Drun- (Let thine Hand-maid be a Servant to waſh the
kard. O that the nobleſt Creature ſhould ſo far Feet of the Servants of my Lord.) None are ſo fit
abaſe himſelf, as for a little Liquor to loſe the uſe to be great, as thoſe that can ſtoop loweſt : How
of thoſe Faculties, whereby he is a Man! Thoſe could David be more happy in a Wife; he finds at
that have to do with Drink or Phrenzy, muſt be once Piery, Wiſdom, Humility, Faithfulneſs,
glad to watch times ; ſo did Abigail, who the next | Wealth, Beauty ? How could Abigail be more
morning preſents to her Husband, the View of his happy in an Husband, than in the Prophet, the
Faults, of his Danger ; he then ſees how near he Champion, the Anointed of God? Thoſe Marri-
was to Death, and felt it not. That worldly Mind ages are well made, wherein Vertues are marched,
is ſo apprehenſive of the Death that ſhould have and Happineſs is mutual.
been, as that he dies, to think that he had like to
have died : Who would think a Man could be ſo
DAVID and ACHIS .
affected with a Danger paſt, and yet fo fenfeſs of
a future, yea, iminent? He that was yeſter-night
as a Beaſt, is now as a Stone; he was then over-
GO
Ood Motions that fall into wicked Hearts are
merry, now dead and lumpish; carnal Hearts are like ſome Sparks that fall from the Flint and
ever in Extremities. If they be once down, their Steel, into wet Tinder ; lightſome for the time,
Dejection is deſperate, becauſe they have no in- but ſoon out. After Saul's Tears, and Proteſtati-
ward Comfort to mitigate their Sorrow. What ons, yet he is now again in the Wilderneſs, with
Difference there was betwixt the Diſpoſition of three thouſand Men to hunt after innocent David :
David and Nabal? How oft had David been in the How invincible is the Charity and Loyalty of an
Valley of the ſhadow of Death, and feared no honeſt Heart? The fame Hand that ſpared Saul
Evil? Nabal is but once put in mind of a Death in the Cave, ſpares him ſleeping in the Field;
that might have been, and is ſtriken dead. the ſame Hand that cut away the Lap of his
It is juſt with God, that they who live without Maſter's Garment, carryed away his Spear ; that
Grace, ſhould die without Comfort ; neither can Spear, which might as well have carryed away the
we expect better, while we go on in our Sins. The Life of the Owner, is only born away for a Proof
Speech of Abigail ſmote Nabal into a Qualm ; that of the Fidelity of the Bearer. Still Saul is ſtrong,
Tongue had doubtleſs oft adviſed him well
, and but David victorious, and triumphs over the Ma-
prevailed not ; now, it occaſions his Death, whoſe lice of his Perſecutor ; yet ſtill the Victor flyeth
Reformation it could not effect ; ſhe meant from him whom he hath overcome. A Man that
nothing but his Amendment : God meant to make ſees how far Saul was tranſported with his ranco-
that loving Inſtrument the means of his Revenge: rous Envy, cannot but ſay, that he was never more
She ſpeaks, and God ſtrikes ; and within ten Days, mad than when he was ſober; for even after he
that Swound ends in Death. And now Nabal pays had ſaid ( Bleſſed art thou my Son David, thou
dear for his uncharitable Reproach: for his riotous thalt do great things, and alſo prevail; yet ſtill he
Exceſs : That God which would not ſuffer David purſues him, whom he grants aſſured to prevail ;
to right himſelf by his own Sword, takes the Quar- what is this but to reſolve to loſe his labour in fin-
rel of his Servant into his own Hand. David hath ning and in ſpight of himſelf to offend? How
now his Ends without Sin ; rejoycing in the juſt ſhameful is our inequality of diſpoſition to Good ?
Executions of God, who would neither ſuffer him we know we cannot miſs of the Reward of Well-
to fin in revenging, nor ſuffer his Adverſaries to doing, and yet do it not; while wicked Men
fin unrevenged.
caft away their endeavours upon thoſe evil Pro-
Our loving God is more angry with the Wrongs jects, whereof they are ſure to fail; ſin blinds the
done to his Servants, than themſelves can be, and Eyes, and hardens the Heart, and thruſts Men in-
knows how to puniſh that juſtly, which we could to wilful Miſchiefs, how ever dangerous, how
not undertake without wronging God, more than ever impoſſible ; and never leaves them till it have
Men have wronged us. He that ſaith, Vengeance brought them to utter Confuſion.
is mine, I will repay, repays oft-times when we The over long continuance of a Temptation,
have forgiven, when we have forgotten, and calls may eaſily weary the beſt Patience; and may at-
· to reckoning after our Diſcharges : It is dangerous tain that by Protraction, which it could never do
offending any Favourite of him, whoſe Diſplea- by Violence ; David himſelf at laſt begins to bend
ſure and Revenge is everlaſting.
under this Tryal; and reſolves ſo to flie from Saul,
How far God looks beyond our Purpoſes ? Abi as he runs from the Church of God; and while
gail came only to plead for an ill Husband; and he will avoid the Malice of his Maſter, joyns him-
now God makes this Journey a Preparation for a ſelf with God's Enemies. The greateſt Saints up-
better: So that in one Act, ſhe preſerved an ill on Earth, are not always upon the fame pitch of
Husband, and won a good one in the future : ſpiritual Strength : He that ſometimes ſaid ( I
David well remembers her comely Perfon, her will not be afraid of ten thouſands, now ſays, I
wiſe Speeches, her graceful Carriage; and now, fhall one day periſh by the Hand of Saul. ) He had
when Modeſty found it feaſonable, he ſends to fue wont to conſult with God, now he ſays thus in his
her which had been his Suppliant : She intreated own Heart. How many evident Experiments
for her Husband, David treats with her for his had David of God's Deliverances ; how certain
Wife; her Requeſt was to eſcape his Sword, he and clear Predictions of his future Kingdom; how
wiſheth her to his Bed; it was a fair Suit to infallible an Earneft was the holy Oyl, wherewith
change a David for a Nabal; to become David's he was anointed, of the Crown of Iſrael? And yet
Queen inſtead of Nabals Drudge ; ſhe that learn- David ſaid in his Heart, (I ſhall now perifh one
ed Humility under ſo hard a Tutor, abafeth her Day by the Hand of Saul :) The beſt Faith is bat
like


166
Contemplations.
LIB. XIV.

ز
like the Twi-light, mixed with ſome degrees of affect too much Height, or Confpicuity: The
Darkneſs, and Infidelity; we do utterly Mif- tall Cedars are moſt ſubject to Winds and Light-
reckon the greateſt earthly Holineſs, if we ex-nings, while the Shrubs of the Valleys ſtand un-
empt it from Infirmities; it is not long, ſince Da- moved : Much greatneſs doth but make a fairer
vid told Saul, that thoſe wicked Enemies of his, Mark for Evil: There is true Firmneſs and Safety
which caſt him out from abiding in the Inheritance in Mediocrity.
of the Lord, did as good as bid him, go ſerve How rarely is it feen, that a Man loſeth by his
other Gods; yet now is he gone from the Inheri- Modefty? The change fell out well to David of
tance of God, into the Land of the Philiſtines ; Ziklag, for Gath ; now he hath a City of his own;
that Saul might ſeek him no more, he hides him- all Iſrael, where he was anointed, afforded him
ſelf out of the Liſts of the Church, where a good not ſo much Poffeffion : Now the City which was
Man would not look for him: Once before had anciently aſſigned to Judah, returns to the juſt
David fled to this Achiſh, when he was glad to Owner, and is by this Means entailed to the
ſcrabble on the Doors, and let his Spittle fall upon Crown of David's Succeſſors. Beſides that, now
his Beard, in a ſemblance of Madneſs, that he might David live out of the Sight, and hearing of
might eſcape; yet now in a ſemblance of Friend- the Philiſtine Idolatries, and enjoy God no leſs
fhip, is he returned to ſave that Life, which he in the Walls of a Philiſtine City, than in an Iſrae-
was in Danger to have loſt in Iſrael. Goliah the litiſh Wilderneſs ; withal, an happy Opportunity
Champion of the Philiſtines, whom David flew, was now opened to his Friends of Iſrael, to reſort
was of Gath; yet David dwells with Achifh King unto his Aid ; the Heads of the Thouſands that
of the Philiſtines in Gatb; even amongſt them whoſe were of Manaſſeh, and many valiant Captains of
Fore-skins he had preſented to Saul, by two hun- the other Tribes, fell daily to him, and raiſed his
dreds at once, doth David chooſe to reſide for fix hundred Followers to an Army, like the Hoft
Safety : Howſoever it was a Weakneſs in David, of God. The Defarts of Iſrael could never have
thus by his League of Amity to ſtrengthen the yielded David fo great an Advantage:. That God
Enemies of God, yet doth not God take Advan- whoſe the Earth is, makes Room for his own eve-
tage of it for his overthrow, but gives him Pro- | ry where ; and oft-times provideth them a foreign
tection, even where his Preſence offended ; and Home, more kindly than the Native: It is no
gives hin favour where himſelf bore juſt hatred : matter for change of our Soil, ſo we change not
Oh the infinite Patience and Mercy of our God, our God; if we can every where acknowledge
who doth Good to us for our Evil, and in the very him, he will no where be wanting to us.
Act of our Provocation upholdeth, yea blefſeth us It was not for God's Champion to be idle; no
with Preſervation.
ſooner is he free from Saul's Sword, than he be-
Could Saul have rightly conſidered it, he had gins an offenſſive War againſt the Amalekites, Gir-
found it no ſmall Lofs and impairing to his King- zites, Geſhurites: He knew theſe Nations branded
dom, that ſo valiant a Captain, attended with fix by God to Deſtruction : Neither could his encréa-
hundred able Soldiers, and their Families, ſhould ſing Army be maintained with a little : By one A
forſake his Land, and joyn with his Enemies ; yet therefore, he both revenges for God, and pro-
he is not quiet till he have abandoned his own vides for his Hoft. Had it not been for that old
Strength : The World hath none ſo great Enemy Quarrel, which God had with this People, David
to a wicked Man, as himſelf; his Hands cannot could not be excuſed from a bloody Cruelty, in
be held from his own Miſchief ; he will needs | killing whole Countries, only for the Benefit of
make his Friends, Enemies; his Enemies, Victors; the Spoil : Now his Soldiers were at once, God's
himſelf miſerable.
Executioners, and their own Foragers. The In-
David was too wiſe, to caſt himſelf into the tervention of a Command from the Almighty,
Hand of a Philiſtine King without Aſſurance alters the State of any Act; and makes that wor-
What Aſſurance could he have but Promiſes thy of Praiſe, which elſe were no berter than
Thoſe, David had from Saul abundantly, and damnable. It is now Juſtice, which were other-
truſted them not ; he dares truſt the Fidelity of a wiſe Murder; the Will of God is the Rule of
Pagan; he dares not truſt the Vows of a King of Good; what need we enquire into other Reaſons,
Ifracl: There may be Fidelity without the Church, of any Ad or Determination, when we hear it
and Faldhood within : It need not be any News comes from Heaven?
to find ſome Turks true, and ſome Chriſtians How many hundred years had this Brood of Co-
Faithleſs.
naanites lived ſecurely in their Country, ſince God
Even unwiſe Men are taught by Experience, commanded them to be rooted out, and now pro-
how much more they who have Wit to learn with-miſed themſelves the certaineſt Peace? The Phi-
out it? David had well found, what it was to live liſtines were their Friends if not their Lords; the
in a Court; he therefore, whom Envy drove from Ifraelites had their Hands full, neither did they
the Court of Iſrael, voluntarily declines the Phi- know any Grudge betwixt them and their Neigh-
liſtine Court, and ſues for a Country Habitation : bours, when ſuddenly the Sword of David cuts
It had not been poſſible for ſo noted a Stranger, them off, and leaves none alive to tell the
after ſo much Philiſtine Bloodſhed, to live long in News.
ſuch an Eminency, amongſt the Preaſe of thoſe, There is no Safety in Protraction ; with Men,
whoſe Sons, or Brothers, or Fathers, or Allies, he Delay cauſeth Forgetfulneſs, or abates the Force
Mad ſlaughtered, without ſome perilous Machina- of Anger ; as all violent Motions are weakeſt at
tion of his Ruin; therefore he makes fuit for an the furtheſt ; but with him, to whom all times
early Remove :'(For why ſhould thy Servant are preſent, what can be gained by Prorogation ?
dwell in the chief City of the Kingdom with Alas, what can it avail any of the curſed Seed of
thee?) Thoſe that would ſtand ſure, muſt not Canaan, that they have made a Truce with Hea-
,
;
ven,

LIB, XIV.
SA u L and the Witch of ENDO R. 167

ven and a League with Hell ? Their Day is com There could not be a more juſt Queſtion,
ing and is not the further off, becauſe they ex- than this of the Philiſtine Princes, What do theſe
pect it not.
Hebrews here ? An Iſraelite is out of his Element,
Miſerable were the Straits of David, while he when he is in an Army of Philiſtines : The true
was driven, not only to maintain his Army by Servants of God are in their due Places, when they
Spoil
, but to colour his Spoil by a ſinful Diſſimu- are in Oppoſition to his Enemies. Profeſſion of
lation: He tells Achiſh that he had been roving Hoſtility becomes them better than Leagues of
againſt the South of Judah, and the South of the Amity.
Ferahmelites, and the South of the Kenites, either Yet Achiſh likes David's Converſation and Press
fallly, or doubtfully, ſo as he meant to deceive fence ſo well, that he profeſſeth himſelf pleaſed
him, under whom he lived, and by whom he was with him, as with an Angel of God: How ſtrange
truſted : If Achiſh were a Philiſtine, yet he was is it to hear, that a Philiſtine Should delight in thač
David's Friend, yea, his Patron ; and if he had holy Man, whom an Iſraelite abhors, and ſhould be
been neither, it had not become David to be falſe. loath to be quit of David, whom Saul hath ex-
The Infirmities of God's Children never appear, pelled ? Terms of Civility be equally open to all
but in their Extremities. It is hard for the beſt Religions, to all Profeſſions: The common Gra-
Man, to ſay, how far he will be tempted. If a ces of God's Children, are able to attract Love
Man will put himſelf among Philiſtines, he cannot from the moſt obſtinate Enemies of Goodneſs; if
promiſe to come forth innocent.
we affect them for by-reſpects of Valour, Wiſdom,
How eaſily do we believe that which we wiſh ? Diſcourſe, Wit, it is their Praiſe, not ours; but
The more credit Achiſh gives unto David, the if for divine Grace and Religion, it is our Praiſe
more Sin it was to deceive him ; and now the con- with theirs.
ceit of this Ingagement, procures him a further Such now was David's Condition, that he muſt
Service. The Philiſtines are aſſembled to fight plead for that he feared, and argue againſt that
with Iſrael ; Achiſh dares truſt David on his fide; which he deſired: (What have I done and what
yea, to keep his Head for ever ; neither can David baſt thou found in thy Servant that I may not go, and
do any leſs than promiſe his Aid againſt his own fight againſt the Enemies of my Lord the King ?) Ne-
Fleſh : Never was David, in all his Life, driven ver any News could be more cordial to him than
to ſo hard an Exigent ; never was he ſo extream- this, of his Diſmiſſion ; yet muſt he ſeem to ſtrive
ly perplexed ; For what ſhould he do now? To againſt it, with an importunate Profeffion of
fight with Achiſh, he was tyed by Promiſe, by Me- his Forwardneſs to that Act, which he moſt de-
rit; nor to fight againſt Iſrael, he was tyed by his teſted.
Calling, by his Unction: Not to fight for Achiſh, One degree of Diſſimulation draws on another;
were to be unthankful ; to fight againſt Iſrael, thoſe which have once given way to a faulty
were to be be unnatural : Oh what an inward Bat- Courſe, cannot eaſily, either ſtop or turn back
tel muſt David needs have in his Breaſt, when he but are in a fort forced to ſecond their ill Begin
thinks of this Battel of Iſrael and the Philiſtines! nings, with worſe Proceedings. It is a dangerous
how doth he wiſh now that he had rather ſtood and miſerable Thing, to caſt our felves into thoſe
to the hazard of Saul's Perſecution, than to have Actions, which draw with them a Neceſſity,
put himſelf upon the Favour of Achiſh? He muſt either of Offending, or Miſcarriage.
fight on one side, and on whether Side ſo ever
he ſhould fight, he could not avoid to be treache-
rous; a Condition worſe than Death, to an ho-
SA
neft Heart ; which way he would have reſolved,
A u L and the Witch of ENDOR.
if it had come to the Execution, who can know, bu
been hom beter than defperate. How could the E against come sinssaw hath expelled the hora
Iſraelites ever have received him for their King, cerers out of the Land of Iſrael ; and hath forbid-
who in the open Field, had fought againſt them? den Magick upon pain of Death. He that had no
And contrarily, if he would have fought againſt care to expel Satan out of his own Heart, yet will
his Friend, for his Enemy ; againſt Achiſh for ſeem to drive him out of his Kingdom. That we
Saul; he was now invironed with jealous Philiſtines; ſee wicked Men oppoſe themſelves to ſome Sins,
and might rather look for the Puniſhment of his there is neither marvel nor Comfort in it. No
Treaſon, than the Glory of a Victory.
doubt Satan made Sport at this Edict of Saul ;
His Heart had led him into theſe Straits; the what cares he to be baniſhed in Sorcery, whiles
Lord finds way to lead him out: The Suggeſti- he is entertained in Malice ? He knew and found
ons of his Enemies do herein befriend him: The Saul his, whiles he reſiſted ; and ſiniled to yield
Princes of the Philiſtines (whether of Envy, or thus far unto his Vaffal: If we quit not all "Sins,
Suſpicion ) plead for David's Diſmiſſion, (Send he will be content we ſhould either abandon or
this Fellow back, that he may go again to his Place, perſecute ſome.
which thou haſt appointed him ; and let him not go down Where is no place for holy Fear, there will be
to the Battel, lejt be be an Adverſary to us.) No Ad-Place for the Servile; the graceleſs Heart of Saul
vocate could have ſaid more, himſelf durft not was aſtoniſhed at the Philiſtines ; yet was never mo-
have ſaid ſo much. Oh the Wiſdom and Good- ved at the Frowns of that God whoſe Anger ſent
neſs of our God, that can raiſe up an Adverſary them, nor of thoſe Sins of his which procured
to deliver out of thoſe Evils, which our Friends them. Thoſe that cannot fear for Love, fall
cannot ; that by the Sword of an Enemy, can let tremble for Fear ; and how much better is Awe
out that Apoftume, which no Phyſician could than Terror? Prevention than Confufion? There
tell how to cure: It would be wide with us fome-'is nothing more lamentable than to ſee a Man
times if it were not for others Malice.
laugh

و
168
LIB. XIV
Contemplations.
laugh when he ſhould fear; God ſhall laugh when changeth himſelf; he ſeeks the ſhelter of the
ſuch an ones Fear cometh.
Night, he takes but two Followers with him : It
Extremity of Diſtreſs, will ſend even the Pro- is true, that if Saul had come in the Port of a
phaneſt Man to God; like as the drowning Man, King, the Witch had as much diſſembled her
reacheth out his Hand to that Bough, which he condition, as now he diffembleth his; yet it was
contemned while he ſtood ſafe on the Bank : Saul not only deſire to ſpeed, but Guiltineſs that thus
now asketh counſel of the Lord ; whoſe Prophet , altered his Habit ; ſuch is the Power of Conſci-
he hated, whoſe Prieſts he flew, whoſe Anointed ence, that even thoſe who are moſt affected to
he perſecutes : Had Saul conſulted with God when evil, yet are aſhamed to be thought ſuch as they
he ſhould, this Evil had not been ; but now, if deſire to be.
this Evil had not been, he had not conſulted with Saul needed another Face to fit that Tongue,
God; the thank of this Ad is due, not to him, which ſhould ſay, (Conjecture to me by the fa-
but to his Afiction ; a forced Piety is thankleſs, miliar Spirit, and bring me up whom I ſhall name
unprofitable ; God will not anſwer him neither unto thee ;) An obdurate Heart can give way to
by Dreams, nor by Urim, nor by Prophets. any thing.
Why ſhould God anſwer that Man by Dreams, Notwithſtanding the Peremptory Edict of Saul,
who had refifted him waking ? Why ſhould he there are ſtill Witches in Iſrael ; neither good
anſwer him by Urim, that had flain his Prieſts? Laws, nor careful Executions can purge the
Why ſhould he anſwer him by Prophets, who ha-Church from Malefactors ; there will ſtill be ſome
ted the Father of the Prophets, rebelled againſt that will jeopard their Heads upon the groffeft
the Word of the Prophets ?
Sins ; no Garden can be ſo curiouſly tended, that
It is an unreaſonable Unequality to hope to there ſhould not be one Weed left in it; yet fo
find God at our command, when we would not far can good Statutes, and due Inflictions of Pu-
be at his ; to look that God ſhould regard our niſhments upon Offenders prevail, that miſchie-
Voice in Trouble, when we would not regard his vous Perſons are glad to pull in their Heads, and
in Peace.
dare not do ill, but in Diſguiſe and Darkneſs. It
Unto what mad Shifts are Men driven by De- is no ſmall Advantage of Juſtice, that it affrights
ſpair ? If God will not anſwer, Satan fhall ; (Saul Sin, if it cannot be expelled; as contrarily woful
ſaid to his Servants, Seek me a Man that hath a is the Condition of that Place, where is a pub-
familiar Spirit.) If Saul had not known this lick Profeſſion of Wickedneſs.
Courſe Deviliſh, why did he decree to banish it, The Witch was no leſs crafty than wicked ; ſhe
to mulet it with Death? Yet now againſt the had before (as is like ) bribed Officers to eſcape
ſtream of his Conſcience, he will ſeek to thoſe Inditement, to lurk in Secrecy; and now the
whom he had condemned: There needs no other will not work her Feats without Security ; her
Judge of Saul's AA than himſelf; had he not be- Sufpition projects the worſt; (Wherefore ſecket thoi
fore oppoſed this Sin, he had not ſo heinouſly fin to take me in a Snare, to cauſe me to die?) O vain
ned in committing it; there cannot be a more Sorcereſs, that could be wary to avoid the Pu-
fearful ſign of an Heart given up to a reprobate niſhment of Saul, careleſs to avoid the Judgment
Senſe, than to caſt it ſelf wilfully into thoſe Sins, of God : Could we fore-think what our Sin would
which it hath proclaimed to deteſt. The Decli- coſt us, we durft not but be innocent: This is a
nations to Evil are many times inſenſible, but good and ſeaſonable Anſwer for us, to make unto
when it breaks forth into ſuch apparent Effects, Satan, when he follicites us to Evil ( Wherefore
even others Eyes may diſcern it ; what was Saul ſeekeft thou to take me in a Snare to cauſe me to die? )
the better to fore-know the Iffue of his approach- Nothing is more fure than this Intention in the
ing Battel? If this Conſultation could have Tempter, than this Event in the Iſſue : Oh that
ſtrengthned him againſt his Enemies, or promo we could but ſo much fear the Eternal Pains, as
ted his Victory, there might have been ſome co we do the Temporary, and be but ſo careful to
lour for ſo foul an Aa; Now, what could he ſave our Souls from Torment, as our Bodies.
gain, but the fatisfying of his bootleſs Curioſity, No ſooner hath Saul ſworn her Safety, than ſhe
in fore-ſeeing that, which he ſhould not be able addreſſeth her to her Sorcery : Hope of Impunity
to avoid ?
draws on Sin with boldneſs; were it not for the
Fooliſh Men give away their Souls for nothing: Delufions of falſe Promiſes
, Satan ſhould have no
The Itch of impertinent and unprofitable Know-Clients. Could Saul be ſo ignorant, as to think
ledge, hath been the hereditary Diſeaſe of the that Magick had Power over God's deceaſed Saints
Sons of Adam and Eve : How many have periſhed to raiſe them up; yea, to call them down from
to know that which hath procured their periſh their Reſt ? Time was, when Saul was among the
ing? How ambitious ſhould we be to know Prophets; and yet now, that he is in the impure
thoſe Things, the Knowledge whereof is Eternal Lodge of Devils, how ſenſleſs he is, to ſay, Bring
Life ?
me up Samuel ? It is no' rare Thing to loſe even
Many a lewd Office are they put to, which our Wit and Judgment together with Graces
ferve wicked Maſters; one while Saul's ſervants How juſtly are they given to Sottiſhneſs, that
are ſent to kill innocent David; another while to have given themſelves over to Sin? und
fhed the Blood of God's Prieſts ; and now they The Sorcereſs (it ſeems) exerciſing her Con-
muſt go ſeek for a Witch : It is no ſmall Happineſs jurations in a room apart, is informed by her Fa-
to attend them, from whom we may receive Pre- miliar, who it was that ſet her on work; ſhe can
cepts and Examples of Vertue.
therefore find time, in the midſt of her Exorciſms,
Had Saul been good he had needed no Dif- to bind the Aſſurance of her own Safety, by Ex
guiſe : Honeſt Actions never ſhame the Doers: poftulation, ( She cryed with a loud Voice, why baſe
Now that he goeth about a finful Buſineſs, he thou deceived me, for thou art Saul ?) The very
Show Name




Lib. XIV.
ZIK LAG Spoiled and revenged. 169
Name of Saul was an Accuſation ; yet is he ſo far, charitably of Charms and Spells, becauſe they
from ſtriking his Breaſt, that doubting left this find nothing in them, but good Words ? What
fear of the Witch, ſhould interrupt the deſired Prophet could ſpeak better Words, than this De-
Work, he encourages her, whom he ſhould have vil in Samuel's Mantle ? Neither is there at any
condemned ; (Be not afraid ; ) He that had more time ſo much danger of that evil Spirit, as when
cauſe to fear, for his own ſake, in an expectation he ſpeaks beſt.
of juft Judgment, chears up her, that feared no I could wonder to hear Satan preach thus pro-
thing but himſelf : How ill doth it become us to phetically, if I did not know, that as he was once
give that Counſel to others, whereof we have a good Angel, ſo he can ſtill act what he was :
more need and uſe in our own Perſons!
While Saul was in Conſultation of ſparing Agag,
As one that had more care to ſatisfie his own we ſhall never find that Satan would lay any Block
Curioſity, than her Suſpicion, he asks, (What in his way: Yea then he was a prompt Orator, to
Saweſt thou ? ) Who would not have looked, that induce him into that Sin ; now that it is paſt and
Sauľs Hair ſhould have ſtared on his Head, to hear gone, he can lade Saul with fearful Denunciati-
of a Spirit raiſed ? His Sin hath ſo hardened him, ons of Judgment: Till we have finned, Satan is
that he rather pleaſes himſelf in it, which hath a Paraſite; when we have finned he is a Tyrant:
nothing in it but Horror : So far is Satan content What cares he to flatter any more, when he hath
to deſcend to the Service of his Servants, that he what he would ? Now his only work is to terrifie,
will approve his fained Obedience to their very and confound, that he may enjoy what he hath
outward Senſes : What Form is ſo glorious, that he won : How much better is it ſerving that Mafter,
either cannot or dare not undertake? Here Gods who when we are moſt dejected with the Con-
aſcend out of the Earth ; elſe-where Satan tranf- ſcience of Evil, heartens us with inward Comfort,
forms him into an Angel of Light : What wonder and ſpeaks Peace to the Soul, in the midſt of Tu-
is it, that his wicked Inſtruments appear like mult!
Saints in their hypocritical Diſſimulation ? If we
will be judging by the Appearance, we ſhall be
fure to err: No Eye could diſtinguiſh betwixt the
true Samuel, and a falſe Spirit: Saul, who was well
.
worthy to be deceived, ſeeing thoſe gray Hairs,
and that Mantle, inclines himſelf to the Ground Hawayearly, his wives and his people and
King
and bows himſelf: He that would not worſhip
God in Samuel alive, now worſhips Samuel in Sa- | Subſtance, which he left at Ziklag, had been ut-
tan; and no marvel, Satan was now become his terly loft: Now Achiſh did not more pleaſure David
Refuge inſtead of God; his Urim was Darkneſs, in his Entertainment, than in his Diſmiſſion.
his Prophet a Ghoſt: Every one that conſults with | Saul was not David's Enemy more in the Perſecu-
Satan, worſhips him, though he bow not, neither tion of his Perſon, than in the Forbearance of
doth that evil Spirit defire any other Reverence, God's Enemies; behold, thus late doth David
than to be fought unto.
feel the Srnart of Saul's Sin, in ſparing the Ama-
How cunningly doth Satan reſemble, not only lekites : Who, if God's Sentence had been duly
the Habit and Geſture, but the Language of Sa- executed, had not now ſurvived, to annoy this
muel, Wherefore baſt thou diſquieted me? And where-Parcel of Iſrael.
fore doſt thou ask of me, ſeeing the Lord is gone from As in Spiritual Reſpects our Sins are always
thee, and is thine Enemy? Nothing is more pleaſing hurtful to our ſelves, ſo in Temporal oft-times
to that evil One, than to be ſolicited, yet in the prejudicial to Pofterity: A wicked Man deſerves
Perſon of Samuel, he can ſay, Why haji thou dif-ill of thoſe, he never lived to ſee.
quieted me ? Had not the Lord been gone from Saul, I cannot marvel at the Amalekites Affault made
he had never come to the Deviliſh Oracle of En- upon the Iſraelites of Ziklag: I cannot but marvel
dor, and yet the counterfeiting Spirit can ſay, Why at their Clemency : How juſt was it, that while
doſt thou ask of me, ſeeing the Lord is gone from thee? David would give Aid to the Enemies of the
Satan cares not how little he is known to be him- Church, againſt Iſrael, the Enemies of the Church
felf; he loves to paſs under any Form, rather ſhould riſe againſt David, in his peculiar Charge
than his own.
of Iſrael : But while David's roving againſt the
The more holy the Perſon is, the more care- Amalekites, not many Days before, left neither
fully doth Satan a& him, that by his Stale he may Man nor Woman alive, how ſtrange is it, that the
enſnare us. In every Motion it is good to try the Amalekites invading and ſurprizing Ziklag; (in
Spirits, whether they be of God; Good Words revenge ) kill neither Man nor Woman? Shall
are no Means to diſtinguiſh a Prophet from a we ſay that Mercy is fled from the Breaſts of If
Devil ; Samuel himſelf, while he was alive, could raelites, and reſt in Heathens ? Or ſhall we rather
not have ſpoken more gravely, more ſeverely, aſcribe this to the gracious reſtraint of God, who
more divinely, than this evil Ghoft, For the Lord having deſigned Amalek to the Slaughter of Iſram
will rent thy Kingdom out of thy Hand, and give it el, and not Iſrael to the Slaughter of Amalek, mo-
thy Neighbour David, becauſe thou obeyed;t not the ved the Hands of Iſrael, and held the Hands of
Voice of the Lord, nor executedjt his fierce Wrath upon Amalek ; this was that alone, that made the Hea-
the Amalekites, therefore bath the Lord done this unto thens take up with an unbloody Revenge ; burn-
thee this Day : When the Devil himſelf puts on ing only the Walls, and leading away the Perſons.
Gravity and Religion, who can marvel at the Hy- Iſrael croſſed the revealed Will of God in ſparing
pocriſie of Men > Well may lew'd Men be good Amalek; Amalek fulfils the ſecret Will of God in
Preachers, when Satan himſelf can play the Pro- ſparing Iſrael.
phet ? Where are thoſe Ignorants that can think
z
Ic


170
Contemplations.
Lib. XIV.

It was ſtill the Lot of Amalek, to take Íſrael at in all his Troubles, ſince David in all his Troubles
all Advantages ; upon their firſt coming out of did thus remember his God; he knew that though
Egypt, when they were weary, weak and unarm no mortal Eye of Reaſon, or Senſe could diſcern
ed, then did Amalek aſſault them; and now, any Evaſion from theſe intricate Evils, yet that
when one part of Iſrael was in the field againſt the Eye of Divine Providence had deſcried it lorig
the Philiſtines, another was gone with the Phi- before ; and that though no humane Power could
liſtines againſt Iſrael; the Amalekites ſet upon the make way for his Safety, yet that the over-ruling
Coaſts of both; and go away, laded with the Hand of his God, could do it with eaſe ; his Ex-
Spoil : No other is to be expected of our Spiritual perience had aſſured him of the Fidelity of his
Adverſaries, who are ever readieſt to aſſail, when Guardian in Heaven; and therefore he comforted
we are the unreadieſt to defend.
himſelf in the Lord his God.
It was a woful Spectacle for David and his Sol In vain is Comfort expected from God, if we
diers, upon their return to find Ruines and Aſhes conſult not with him : Abiathar the Prieſt is called
inſtead of Houſes ; and inſtead of their Families, for ; David was not in the Court of Achiſh, with-
Solitude; their City was vaniſhed into Smoke, out the Prieſt by his ſide ; nor the Prieſt without
their Houſholds into Captivity ; neither could the Ephod: Had theſe been left behind in Ziklag,
they know whom to accuſe, or where to enquire they had been miſcarried with the reſt, and Dan
for Redreſs; while they made account that their vid had now been hopeleſs. How well it ſucceeds
Home ſhould recompence their tedious Journey to the Great, when they take God with them in
with Comfort, the miſerable Deſolation of their his Miniſters, in his Ordinances ? As contrarily,
Home, doubles the Diſcomfort of their Journey; when theſe are laid by, as fuperfluous, there can
what remained there but Tears and Lamentations be nothing but uncertainty of Succeſs, or certain-
They lifted up their Voices, and wept, till they ty of Miſchief. The Preſence of the Prieſt and
could weep no more. Here was Plenty of no- Éphod, would have little availed him without
thing but Miſery and Sorrow. The Heart of their Uſe; by them he asks Counſel of the Lord
every Ifraelite was brim full of Grief; David's ran in theſe Straits. The Mouth and Ears of God,
over; for beſides that his Croſs was the ſame with which were ſhut unto Saul, are open unto David;
theirs, all theirs was his alone ; each Man lookt no ſooner can he ask, than he receives anſwer;
on his Fellow as a Partner of Afliction, but eve- and the Anſwer that he receives is full of Courage
ry one lookt upon David as the Cauſe of all their and Comfort : (Follow, for thou ſhalt ſurely overtake
Afiction; and ( as common Diſpleaſure is never them, and recover all.) That God of Truth never
but fruitful of Revenge ) they all agree to ftone diſappointed any Man's Truft. David now finds,
him as the Author of their undoing, whom they ! that the Eye which waited upon God was not ſent
followed all this while, as the hopeful Means of away weeping.
their Advancements.
David therefore, and his Men, are now upon
Now David's Lofs is his leaſt Grief; neither their March after the Amalekites: It is no lingring
( as if every thing had conſpired to torment him) when God bids us go : They which had promiſed
can he look beſides the Aggravation of his Sor-Reſt to their weary Limbs, after their return from
row and Danger ; Saul and his Soldiers had hun-Acbifh, in their Harbour of Ziklag, are glad to for-
ted him out of Iſrael; the Philiſtine Courtiers had get their Hopes, and to put their ſtiff Joynts unto
hunted him from the Favour of Achiſh; the Ama a new Task of Motion : It is no marvel, if two
lekites ſpoiled him in Ziklag ; yet all theſe are eaſie hundred of them were ſo over-tired with their
Adverfaries in Compariſon of his own ; his own former Toyl, that they were not able to paſs
Followers are ſo far from pitying his Participati- over the River Befor. David was a true Type of
on of the Loſs, that they are ready to kill him, be- Chriſt. We follow him in theſe holy Wars,
cauſe they are miſerable with him. Oh the many againſt the ſpiritual Amalekites : All of us are not
and greivous Perplexities of the Man after God's of an equal Strength. Some are carried by the
own Heart ! If all his Train had joyned their beſt Vigour of their Faith, thorow all Difficulties;
Helps for the mitigation of his Grief, their Cor- Others, after long Preſſure, are ready to languiſh
dials had been too weak, but now the Vexation in the Way: Our Leader is not more ſtrong than
that ariſes from their Fury and Malice, drowneth pitiful; neither doth he ſcornfully caſhire thoſe,
the Senſe of their Loſs, and were enough to di- whoſe Deſires are hearty, while their Abilities
ſtract the moſt reſolute Heart : Why ſhould it are unanſwerable: How much more ſhould our
be ſtrange to us, that we meet with hard Tryals, Charity pardon the Infirmities of our Brethren,
when we ſee the dear Anointed of God thus and allow them to ſit by the Stuff, who cannot en-
plunged in Evils :
dure the March?
What fhould the diſtreſſed Son of Iſhai now do ? The fame Providence which appointed David
Whether ſhould he think to turn him? To go to follow the Amalekites, had alſo ordered an
back to lſrael he durft not ; to go to Achiſh he Egyptian to be caſt behind them. This caft Ser-
might not; to abide amongſt thoſe wafte Heaps vant, whom his cruel Maſter had left to faintneſs,
he could not ; or if there might have been Har- and Famine, ſhall be uſed as the Means of the Re-
bour in thoſe burnt Walls, yet there could be no covery of the Iſraelites Loſs, and of the Revenge of
Safety to remain with thoſe mutinous Spirits. the Amalekites
. Had not his Maſter neglected
( But David comforted himſelf in the Lord his him, all theſe Rovers of Amalek had gone away
God ;) Oh happy and fure Refuge of a faithful with their Life and Booty: It is not ſafe to deſpiſe
Soul! The Earth yielded him nothing, but Mat- the meaneſt Vaſſel upon Earth. There is a Mercy
ter of Diſconfolation and Heavineſs; he lifts his and Care due to the moſt deſpicable Piece of all
Eyes above the Hills, whence cometh his Salvati- Humanity; wherein we cannot be wanting with-
on: It is no marvel that God remembreth David out the Offence, without the Puniſhment of God,
Charity



LIB. XIV.
The Death of S A ul.
Charity diſtinguiſheth an Ifraelite from an Ama Thoſe Iſraelites that could not go on to fight for
lakite. David's Followers are Strangers to this their Share, are come to meet their Brethren with
Egyptien ; an Amalakite was his Maſter ; his Ma- Gratulation. How partial are we wont to be to
fter leaves him to die (in the Field) of Sickneſs our own Cauſes? Even very Ifraelites will be rea-
and Hunger, theſe Strangers relieved him; and dy to fall out for miatter of Profit : Where Self-love
e'er they know whether they might by him re- hath bred à Quarrel, every Man is ſubject to flat-
ceive any light in their Purſuit, they refreſh his ter his own Cafe. It ſeemed plauſible and but
dying Spirits with Bread and Water, with Figs juſt to the Actors in this Reſcue, that thoſe which
and Raiſins ; neither can the haſte of their Way, had taken no part in the Pain and hazard of the
be any hinderance to their Compaſſion : He hath Journey, ſhould receive no part of the Commo-
no Ifraelitiſh Blood in him, that is utterly merci- dity. It was Favour enough for them to recover
leſs : Perhaps yet David's Followers might alſo, their Wives and Children, though they ſhared not
in the hope of ſome Intelligence, ſhew Kindneſs in the Goods. Wife and holy David (whoſe
to this forlorn Egyptian. Worldly Wiſdom teach- Praiſe was no leſs, to overcome his own in time
erh us, to fow ſmall Courteſies, where we may of Peace, than his Enemies in War ) calls his con
reap large Harvefts of Recompence : No ſooner tending Followers from Law to Equity, and ſo
are his Spirits recalled, than he requites his Food orders the Matter, that ſince the Plantiffs were
with Information. I cannot blame the Egyptian, detained not by Will, but by Neceſſity, and ſince
that he was ſo eaſily induc'd to deſcry theſe un their forced Stay was uſeful in guarding the Stuff,
kind Amalekites, to merciful Iſraelites; thoſe that they ſhould partake equally of the Prey with their
gave him over unto Death, to the Reſtorers of Fellows. A Sentence well beſeeming the Juſtice
his Life; much leſs that e'er he would defcry of God's Anointed. Thoſe that repreſent God
them, he requires an Oath of Security from ſo upon Earth, ſhould reſemble him in their Pro-
bad a Maſter; Well doth he match Death with ceedings. It is the juſt Mercy of our God, to
ſuch a Servitude: Wonderful-is the Providence of meaſure us by our Wills, not by our Abilities;
God, even over thoſe, that are not in the neareſt to recompence us graciouſly, according to the
Bonds, his own. Three Days and three Nights, Truth of our Deſires, and Endeavours; and to
had this poor Egyptian Slave lyen Sick and hunger account that performed by us, which he only let-
ſtarved in the Fields, and looks for nothing but teth us from performing. It were wide with us,
Death, when God ſends him ſuccour from the if ſometimes Purpoſe did not ſupply Actions.
Hands of thoſe Iſraelites, whom he had helped to Whiles our Heart faulteth not, we that through
ſpoil, though not ſo much for his fake, as for If ſpiritual Sickneſs are fain to abide by the Stuff,
raels, is this heatheniſh Stragler preſerved. ſhall ſhare both in Grace and Glory with the
It pleaſes God to extend his common Favours Victors.
to all his Creatures; but in miraculous Preſerva-
tions, he hath ſtill wont to have Reſpect to his
own. By this Means therefore, are the Iſraelites
The Death of Saul.
brought to the Sight of their late Spoilers; whom
they find ſcattered abroad, upon all the Earth,
eating and
drinking, and dancing in Triumph, The Bachelet felis" jait that they who confule
great Prey they taken.
It was three Days at leaſt, ſince this gainful with Devils, ſhould go away with Diſcomfort :
Foraging of Amalek ; and now, ſeeing no fear of He hath eaten his laſt Bread at the Hand of a Sor-
any Purſuer, and promiſing themſelves ſafety, in cereſs : And now Neceſſity draws him into that
ſo great and untraced a Diſtance, they make Field where he ſees nothing but Deſpair. Had
themſelves merry with ſo rich and eaſie a Victory; not Saul believed the ill News of the counterfeit
and now ſuddenly, when they began to think of Samuel, he had not been ſtruck down on the
enjoying the Beauty and Wealth they had gotten, Ground with Words : Now his belief made him
the Sword of David was upon their Throats. De- deſperate ; thoſe Actions which are not ſuſtained
ſtruction is never nearer, than when Security hath by Hope, muſt needs languiſh ; and are only pro-
chaſed away fear. With how fad Faces and moted by outward Compulſion : While the Mind
Hearts, had the Wives of David, and the other is uncertain of Succeſs it relieves it ſelf with the
Captives of Iſrael, looked upon the Triumphal Poflibilities of Good : In Doubts there is a com-
Revels of Amalek ; and what a Change, do we fortable Mixture : But when it is aſſured of the
think, appeared in them, when they ſaw their worſt Event, it is utterly diſcouraged and de-
happy and valiant Reſcuers, flying in upon their jected. It hath therefore pleaſed the Wiſdom of
inſolent Victors, and making the Death of the God to hide from wicked Men, his Determina-
Amalekites, the Ranſom of their Captivity ? They tion of their final Eſtate, that the Remainders of
mourned even now at the Dances of Amalek ; now Hope, may hearten them to Good.
in the Shrieks and Death of Amalek, they ſhout In all likelihood one ſelf-fame Day, ſaw David
and rejoyce : The Mercy of our God forgets not a Victor over the Amalekites, and Saul diſcomfited
to enterchange our Sorrows with Joy, and the by the Philiſtines ; How ſhould it be otherwiſe ?
Joy of the Wicked with Sorrow.
David conſulted with God, and prevailed; Saul
The Amalekites have paid a dear Loan for the with the Witch of Endor, and periſheth. The End
Goods of Iſrael, which they now reſtore with is commonly anſwerable to the Way : It is an idle
their own lives; and now their Spoil hath made Injuſtice when we do ill, to look to ſpeed well
.
David richer than he expected: That Booty The Slaughter of Saul and his Sons, was not in
which they had ſwept from all other Parts, ac the firſt Scene of this Tragical Field, that was ra-
crewed to him.
ther reſerved by God, for the laſt Act, that Saul's
meaſure


و
Z 2
172
Contemplations.
LIB. XIV.
meaſure might be full: God is long e'er he ſtrikes, Purſuers. From the beginning was Saul ever his
but when he doth, it is to Purpoſe : Firſt, Iſrael own Enemy, neither did any Hands hurt him but
flees and falls down wounded in Mount Gilboa; his own; and now his Death is ſuitable to his
they had their Part in Saul's Sin ; they were Life : His own Hand pays him the Reward of all
Actors in David's Perſecution : Juftly therefore his Wickedneſs. The End of Hypocrites, and en-
do they ſuffer with him, whom they had ſecond-vious Men is commonly fearful : Now is the Blood
ed in Offence. As it is hard to be good under an of God's Prieſts, which Saul shed, and of David,
evil Prince, ſo it is as rare not to be enwrapped in which he would have ſhed, required, and requi-
his Judgments : It was no ſmall Addition to the ted. The Evil Spirit had ſaid the evening before,
Anguiſh of Saul's Death, to ſee his Sons Dead, To Morrow thou ſhalt be with me : And now Saul
to ſee his People fleeing, and ſlain before him ; hafteth to make the Devil no Lyer ; rather than
they had finned in their King, and in them is their fail, he gives himſelf his own Mittimus : Oh the
King puniſhed. The reſt were not ſo worthy of woful Extremities of a deſpairing Soul, plunging
Pity ; but whoſe Heart would it not touch to ſee him ever into a greater Miſchief to avoid the lefs!
Fonathan, the good Son of a wicked Father, in- He might have been a Patient in anothers Vio-
volved in the common Deſtruction ? Death is not lence, and faultleſs; now while he will needs act
partial : All Diſpoſitions, all Merits are alike to the Philiſtine's Part upon himſelf, he lived and dyed
it; if Valour, if Holineſs, if Sincerity of Heart, a Murderer ; the Caſe is deadly, when the Pri-
could have been any Defence againſt Mortality, foner breaks the Goal, and will not ſtay for his
Jonathan had ſurvived: Now by their Wounds and Delivery : And though we may not pafs Sentence
Death, no Man can diſcern which is Fonathan ; upon ſuch a Soul, yet upon the Fact we may:
the Soul only finds the Difference, which the The Soul may poſſibly repent in the Parting, the
Body admitteth not ; Death is the common Gate Act is hainous, and ſuch as without Repentance,
both to Heaven and Hell ; we all paſs that, e'er kills the Soul.
our turning to either Hand: The Sword of the It was the next Day, e'er the Philiſtines knew
Philiſtines fetcheth Jonathan through it with his how much they were Victors; then finding the
Fellows : No ſooner is his Foot over that dead Corps of Saul and his Sons, they begin their
Threſhold, than God conducteth him to Glory: Triumphs : The Head of King Saul is cut off in
The Beſt cannot be Happy but through their Dif-lieu of Goliah's, and now all their Idol Temples
folution ; now therefore hath Jonathan no Cauſe ring of their Succeſs : Fooliſh Philiſtines, if they
of Complaint, he is by the rude and cruel Hand had not been more beholding to Saul's Sins, than
of a Philiſtine but removed to a better Kingdom their gods, they had never carryed away the Ho-
than he leaves to his Brother; and at once is his nour of thoſe Trophies : Inſtead of magnifying
Death both a Temporal Afiction to the Son of the Juſtice of the true God, who puniſhed Saul
Saul, and an Entrance of Glory to the Friend of with deſerved Death, they magnifie the power of
David.
the Falfe: Superſtition is extreamly injurious to
The Philiſtine-Archers ſhot at Random: God di-God: It is no better than Theft, to aſcribe unto
rects their Arrows into the Body of Saul: Left the the ſecond Cauſes that Honour which is due unto
Diſcomfiture of his People, and the Slaughter of the firſt; but to give God's Glory to thoſe Things
his Sons ſhould not be Grief enough to him, he which neither act, nor are, it is the higheſt degree
feels himſelf wounded, and fees nothing before of ſpiritual Robbery.
him but Horror and Death ; and now as a Man for Saul was none of the beſt Kings; yet ſo impa-
faken of all Hopes, he beggs of his Armour-bearer tient are his Subjects of the Indignity offered to
that Deaths-blow, which elſe he muſt ( to the his dead Corps, that they will rather leave their
doubling of his Indignation) receive from a Phi- own Bones amongſt the Philiſtines, than the Car-
liſtine. He begs this bloody Favour of his Ser-kaſs of Saul. Such a clofe Relation there is be-
vant, and is denyed: Such an Awfulneſs hath twixt a Prince and Subject, that the Diſhonour of
God placed in Soveraignty, that no Intreaty, no either is inſeparable from both : How willing
Extremity, can move the Hand againſt it: What ſhould we be to hazard our Bodies or Subſtance
Metal are thoſe Men made of, that can ſuggeſt for the Vindication either of the Perſon, or Name
or reſolve, and attempt the Violation of Majeſty of a good King, while he lives to the Benefit of
Wicked Men care more for the Shame of the our Protection? It is an unjuſt Ingratitude in
World, than the Danger of their Souls : Deſpe- thoſe Men, which can endure the Diſgrace of
rate Saul will now ſupply his Armour-bearer ; and them under whoſe Shelter they live ; but how un-
as a Man that bore Arms againſt himſelf, he falls natural is the Villany of thoſe Miſcreants, that
upon his own Sword. What if he had dyed by the can be content to be Actors in the capital Wrongs
Weapon of a Philiſtine? So did his Son fonathan, offered to Sveraign Authority ?
and loft no Glory: Theſe Conceits of Diſreputa It were a Wonder, if after the Death of a
tion prevail with carnal Hearts above all ſpiritual Prince, there ſhould want ſome Pickthank, to
Reſpects; there is no greater Murderer than Vain inſinuate himſelf into his Succeſſor : An Amalekite
glory: Nothing more argues a Heart void of Youngman rides poſt to Ziklag to find out David,
Grace, than to be tranſported by idle Popularity whom even common Rumour
had notified for the
into Actions prejudicial to the Soul.
anointed Heir to the Kingdom of Iſrael; to be the
Evil Examples, eſpecially of the Great, never firſt Meſſenger of that News, which he thought
eſcaped Imitation ; the Ármour-bearer of Saul could be no other than acceptable, the Death of
follows his Maſter; and dares do that to himſelf
, Saul ; and that the Tidings might be ſo much more
which to his King he durft not: As if their own meritorious, he adds to the Report, what he
Swords had been more familiar Executioners, they thinks might carry the greateſt Retribution : In
yielded unto them, what they grudged to their hope of Reward, or Honour, the Man is con-
tent

LIB. XIV.
ABNER and J o A B.
173
tent to bely himſelf to David : It was not the Suppoſition, that every Man is ſo great a Favou.
Spear, but the Sword of Saul, that was the Inſtru rer of himſelf, that he will not mif-report his own
ment of his Death ; neither could this Stranger Actions, nor ſay the worſt of himſelf: In Matter
find Saul, but dying, ſince the Armour-bearer of Confeffion, Men may without Injury be taken
of Saul ſaw him dead, e'er he offered that Vio at their Words : If he did it, his Fact was capital;
lence to himſelf ; the Hand of this Amalekite there- if he did it not, his Lye: It is pity any other rea
fore was not guilty, his Tongue was; had not compence ſhould befall thoſe falſe Flatterers, that
this Meſſenger meaſured David's Foot by his own can be content to Father a Sin, to get thanks.
Laft, he had forborn this Piece of the News; and Every Drop of Royal Blood is ſacred : For a Man
not hoped to advantage himſelf by this Falſhood: to ſay that he hath ſhed it is Mortal. Of how far
Now he thinks, the Tidings of a Kingdom cannot different Spirits from this of David's, are thoſe
but pleaſe : None but Saul and Jonathan ſtood in Men which ſuborn the Death of Princes, and ce-
David's Way ; he cannot chooſe, but like to hear lebrate and canonize the Murtherers ! Into their
of their removal ; eſpecially, ſince Saul did ſo ty- Secret let not my Soul come ; my Glory, be thou
rannouſly perſecute his Innocence. If I ſhall only not joyned to their Aſſembly.
report the Fact done by another, I ſhall go away
but with the Recompence of a lucky Poft; where-
as, if I take upon me the Action, I am the Man, ABNER and JOAB.
to whom David is beholden for the Kingdom:
He cannot but honour and requite me, as the
Author of his Deliverance and Happineſs. World HO
Ow merciful and ſeaſonable are the Proviſions
ly Minds think no Man can be of any other, than of God? Ziklag was now nothing but Ru-
their own Dyet ; and becauſe they find the Reines and Aſhes : David might return to the Soil
fpects of Self-love, and private Proßt, ſo ſtrongly where it ſtood, to the Roofs and Walls he could
prevailing with themſelves, they cannot conceive, not: No ſooner is he diſappointed of that Har-
how theſe ſhould be capable of a Repulſe from bour, than God provides him Cities of Hebron :
others.
Saul ſhall die to give him Elbow-room : Now doth
How much was this Amalekite mocked of his David find the Comfort that his Extremity fought
Hopes : While he imagined, that David would in the Lord his God: Now are his Clouds for a
now triumph, and feaſt in the aſſured Expectation time paſſed over ; and the Sun breaks gloriouſly
of the Kingdom, and Poffefſion of the Crown of forth : David ſhall reign after his Sufferings. So
Iſrael, he finds him renting his Clothes, and wring- ſhall we, if we endure to the end, find a Crown of
ing his Hands, and weeping, and mourning; as Righteouſneſs, which the Lord the Righteous
if all his Comfort had been dead with Saul and Judge, ſhall give us at that Day: But though Dam
Fonathan : And yet perhaps he thought, this Sor-vid well knew that his Head was long before anoin-
row of David is but faſhionable, ſuch as great ted, and had heard Saul himſelf confidently a-
Heirs make ſhew of in the fatal Day they have vouching his Succeſſion; yet he will not ftir from
longed for; theſe Tears will be foon dry; the the Heaps of Ziklag till he have conſulted with the
ſight of a Crown will ſoon breed a Succeſſion of Lord: It did not content him, that he had God's
other Paffions: But this Error is foon corrected; Warrant for the Kingdom ; but he muſt have his
for when David had entertained this Bearer, with Inſtructions for the taking Poſſeſſion of it: How
a fad Faſt all the Day, he calls him forth in the ſafe and happy is the Man that is reſolved to do
Evening to Execution. (How waſt thou not afraid nothing without God ? Neither will generalities
(faith he) to put forth thine Hand to deſtroy the of Direction be fufficient ; even particular Cir-
Anointed of the Lord ? ) Doubtleſs, the Amalekite cumſtances muſt look for a Word : Still is God a
made many fair Pleas for himſelf, out of the Pillar of Fire, and Cloud to the Eye of every
grounds of his own Report : Alas, Saul was before Iſraelite ; neither may there be any Motion or
faln upon his own Spear ; it was but Mercy to ſtay but from him : That Action cannot but fuc-
kill him, that was half dead, that he might dye ceed, which proceeds upon ſo ſure a Warrant.
the ſhorter : Beſides, his Intreaty and importunate God ſends him to Hebron a City of Judah: Nei-
Prayers, moved me to haſten him through thoſe ther will David go up thither alone, but he takes
painful Gates of Death : Had I ſtricken him as an with him all his Men with their whole Houſholds;
Enemy, I had deſerved the Blow I had given ; They ſhall take ſuch part as himſelf; as they had
now I lent him the Hand of a Friend: Why am I fhared with him in his Miſery, fo they ſhall now
puniſhed for obeying the Voice of a King And in his Proſperity : Neither doth he take Advantage
for perfecting what himſelf begun, and could not of their late Mutiny (which was yet freſh and
finiſh : And if neither his own Wound, nor mine, green) to caſhire thoſe unthankful, and ungraci-
had diſpatched him, the Philiſtines were at his ous Followers, but pardoning their ſecret Rebelli-
Heels
, ready to do this fame Ad with Inſultation, ons, he makes them partakers of his good Succeſs.
which I did in Favour; and if my Hand had not Thus doth our heavenly Leader (whom David
prevented him, where had been the Crown of prefigured) take us to reign with him who have
Iſrael, which I now have here preſented to thee? ſuffered with him ; paſſing by our manifold Infir-
I could have delivered that to King Achiſh, and mities, as if they had not been, he removeth us
have been rewarded with Honour : Let me not from the Land of our Baniſhment, and the Aſhes
die for an Ac well meant to thee, however con- of our forlorn Ziklag, to the Hebron of our Peace
Atrued by thee : But no Prétence can make his and Glory: The Expectation of this Day muſt
own Tale not deadly: (Thy Blood be upon thine own (as it did with David's Soldiers ) digeft all our
Head, for thine own Mouth hath teſtified againſt thee, Sorrows.
Saying, I have ſain the Lord's Anointed. ) It is a juſt
Never



Contemplations.
LIP. XIV.
as
Never any Calling of God was fo conſpicuous, upon another: David's Followers had the better of
not to find ſome Oppoſites : What Iſraelite did the Field and Day : The Sun as unwilling to ſee any
not know David appointed by God to the Suc more Iſraelitiſh Blood ſhed by Brethren, hath with
ceffion of the Kingdom ? Even the Amalekite, drawn himſelf ; and now both Parts having got
could carry the Crown to him as the true Owner: the Advantage of an Hill under them, have fafe
Yet there wants not an Abner to reſiſt him, and Convenience of Parley : Abner begins, and per-
the Title of an Iſhboſheth to colour his reſiſtance : ſwades Joab to ſurceaſe the Fight (Shall the Sword
If any of Saul's Houſe could have made challenge devour for ever? Knoweft thou not, that it will be bit-
to the Crown, it ſhould have been Mephiboſheth the terneſs in the End? How long shall it be, é'er thou bid
Son of Foncthan; who it ſeems had too much of the People return from following their Brethren? ) It
his Father's Blood to be a Competitor with David: was his Fault, that the Sword devoured at all :
The Queſtion is not, who may claim the moſt And why was not the beginning of a civil War,
Right, but who may beſt ſerve the Faction; nei- bitterneſs ? Why did he call forth the People to
ther was Iſhbofbeth any other than Abner's Stale. skirmiſh, and invite them to Death: Had Abner
Saul could not have a fitter Courtier ; whether in been on the winning Hand, this Motion had been
the imitation of his Maſter's Envy, or the Ambiti- thank-worthy : It is a noble Diſpoſition in a
on of ruling under a borrowed Name, he ſtrongly Vietor, to call for a Ceſſation of Arms: Whereas
oppoſed David : There are thoſe who ſtrive againſt Neceſſity wrings this Suit from the Over-maſtered.
their own Hearts, to make a Side, with whom There cannot be a greater Praiſe, to a valiant
Conſcience is oppreſſed by Affection : An ill and wiſe Commander, than a Propenſion to all
Quarrel once undertaken ſhall be maintained al- juft Terms of Peace : For War as it is fometimes
though with Blood : Now, not ſo much the Blood Neceſſary, ſo it is always Evil ; and if Fighting
of Saul, as the Ingagement of Abner makes the have any other End propoſed befides Peace, it
War. The Sons of Zerviah ftand faſt to David: proves Murder. Abner ſhall find himſelf no leſs
It is much, how a Man placeth his firſt Intereſt: overcome, by Foab in Clemency, than Power :
If Abner had been in Foab's room, when Saul's Dif- He ſays not, I will not ſo eaſily leave the Advan-
pleaſure drove David from the Court, or Foab in tage of my Victory : Since the Dice of War run
Abner's, theſe Actions, thefe Events had been on my Side, I will follow the Chance of my good
changed with the Perſons: It was the only Hap-Succeſs : Thou ſhouldeſt have conſidered of this
pinefs of Joab that he fell on the better Side. before thy Provocation : It is now too late, to
Both the Commanders under David and Iſhbo- move unto Forbearance. But as a Man that
Sheth were equally cruel ; both are ſo inured to meant to approve himſelf equally free from Cow-
Blood, that they make but a Sport of killing. ardiſe, in the beginning of the Conflict, and from
Cuſtom makes Sin fo familiar, that the Horror of Cruelty in the End; he profeffeth his Forward-
it, is to ſome turned into Pleaſure. (Come let the neſs to entertain any Pretence of heaching up the
young Men play before us.) Abner is the Challenger, Swords of Iſrael, and ſwears to Abner, that if it
and ſpeeds thereafter; for though in the Matches had not been for his proud Irritation, the People
of Duel both Sides miſcarried, yet in the following had in the Morning before ceaſed from that
Confitt, Abner and his Men are beaten: By the bloody Purſuit of their Brethen. As it becomes
Succeſs of thoſe ſingle Combats no Man knows the publick Perſons to be lovers of Peace, ſo they
þetter of the Caufe : Both Sides periſh, to ſhew, muſt hhew it upon all good Occaſions ; letting
how little God liked either the Offer, or the Ac- paſs no Opportunity of making ſpare of Blood.
ceptation of ſuch a Tryal; but when both did Iſhbofheth was ( it ſeems ) a Man of no great Spi-
their beſt, God punisheth the wrong Part with rits, for being no leſs than forty years old when
Diſcomfiture.
his Father went into his laſt Field againſt the Phi-
Oh the Miſery of civil Diffention! Iſrael and liſtines, he was content to ſtay at home; Abner
Judah were Brethren. One carried the Name of hath put Ambition into him; and hath eaſily
the Father, the other of the Son : Fudah was but raiſed him to the Head of a Faction, againſt the
a Branch of Iſrael, Iſrael was the Root of Judah ; anointed Prince of God's People. If this uſur-
yet Iſrael and Judah muſt fight, and kill each other; ped Crown of Saul's Son, had any Worth or Glo-
only upon the Quarrel of an ill Leaders Ambition. ry in it, he cannot but acknowledge to owe it all
The ſpeed of Afahel was not greater than his Cou- unto Abner ; yet how forward is unthankful Iſh-
rage : It was a Mind fit for one of David's Wor-boſheth to receive a falſe Suggeſtion againſt his
thies, to ſtrike at the Head, to match himſelf with chief Abettor : (Wherefore haft thou gone into my Fa-
the beſt: He was both ſwift and ſtrong ; but the ther's Concubine? ) He that made no Conſcience of
Race is not to the Swift, nor the Battel to the an unjuſt Claim to the Crown, and a maintenance
Strong: If he had gone never ſo ſlowly, he might of it with Blood, yet ſeems ſcrupulous of a leſs
have overtaken Death; now he runs to fetch it. Sin that carryed in it the Colour of a Diſgrace ;
So little Luft had Abner to ſhed the Blood of a the touch of her, who had been honoured by his
Son of Zerviab, that he twice adviſes him to retreat Father's Bed, ſeemed an intolerable Preſumption,
from purſuing his own Peril: Aſabel's Cauſe was ſo and ſuch as could not be fevered from his own
much better as Abner's Succeſs: Many a one mil- Diſhonour : Self-love ſometimes borrows the Face
carries in the ralh Proſecution of a good Quarrel, of honeſt Zeal. Thoſe, who out of true Grounds
when the Abettors of the worſt Part go away with diſlike Sins, do hate them all indifferently, ac-
Victory. Heat of Zeal, ſometimes in the undiſ-cording to their hainouſneſs : Hipocrites are par-
creet Purſuit of a juſt Adverſary, proves mortal tial in their deteftation, bewraying ever moſt bit-
to the Agent, prejudicial to the Service.
terneſs againſt thoſe Offences which may moſt
Abner, while he kills, yet he flies, and runs prejudice their Perſons and Reputations.
away from his own Death, while he inflicts it

It

Lib. XIV.
Abner and J o A B.
157
It is as dangerous as unjuſt for Princes, to give now the Publication of it may ſerve for his Ad-
both their Ears and their Heart to miſgrounded vantage, he wins the Heart of Iſrael, by ſhewing
Rumours of their innocent Followers: This Wrong God's
Charter for him, whom he had ſo long op-
hath ſtript Iſhboſheth of the Kingdom: Abner in the poſed: Hippocrites make uſe of God for their own
mean time cannot be excuſed from a treacherous Purpoſes ; and care only to make divine Autho-
Inconſtancy: If Saul's Son had no true Title to sity a Colour for their own Deſigns; no Man ever
the Crown, why did he maintain it ? If he had, heard Abner godly till now ; neither had he been
why did he forfake the Cauſe and Perfon? Had fo at this time, if he had not intended a revenge-
Abner out of Remorſe, for furthering a falſe ful Departure from Iſhboſheth: Nothing is more
Claim, taken off his Hand, I know not wherein odious than to make Religion a ſtalking-horſe to
he could be blamed except for not doing it ſooner: Policy.
But now to withdraw his profeſſed Allegiance, Who can but glorifie God in his Juſtice, when
upon a private Revenge, was to take a lewd leave he ſees the bitter End of this treacherous Diffimu-
of an ill Action : if Ihboſheth were his lawful lation ? David may upon conſiderations of State,
Prince, no Injury could warrant a Revolt : Even entertain his new Gueſt with a Feaft; and well
betwixt private Perſons a Return of Wrongs is might he ſeem to deſerve a Welcome, that under-
both uncharitable, and unjuſt, however this go | takes to bring all Iſrael to the League and Homage
currant for the common Juſtice of the World of David: But God never meant to uſe ſo un-
How much more ſhould we learn from a ſupreme worthy Means, for ſo good a Work. Foab returns
Hand, to take hard Meaſures with Thanks ? It from purſuing a Troop, and finding Abner diſ-
had been Abner's Duty, to have given his King a miſſed in Peace and Expectation of beneficial Re-
peaceable and humble Satisfaction, and not to flie turn, follows him, and whether out of Envy, at
out in a Snuff. If the Spirit of the Ruler riſe up a new Rival of Honour, or out of the Revenge of
againſt thee, leave not thy Place; for yielding Aſahel, he repays him both Diffimulation and
pacifieth great Offences Now, his impatient Death. God doth moſt juſtly by Joab, that which
Falling, although to the right Side, makes him no Joab did for himſelf moſt unjuſtly: I know not
better than traiterouſly Honeſt.
( ſetting the Quarrel aſide ) whether we can wor-
So foon as Abner had entertained a Reſolution thily blame Abner for the Death of Aſahel, who
of his Rebellion; he perſwades the Elders of Iſrael would needs after fair Warnings run himſelf upon
to accompany him in the Change: And whence Abner's Spear; yet this Fact ſhall procure his Pay-
doth he fetch his main Motive but from the Oracle ment for Worſe. Now is Iſhboſheth's Wrong re-
of God? ( The Lord hath Spoken of David, ſaying, venged by an Enemy; we may not always mea-
By the Hand of my Servant David, will I save my ſure the Juſtice of God's Proceedings, by preſent
People Ifrael, out of the Hand of the Philiſtines, and Occaſions : He needs not make us acquainted, or
out of the Hand of all their Enemies ;) Abner knew ask us leave when he will call for the Arrearages of
this full well before, yet then was well content to forgotten Sins.
ſmother a known Truth for his own Turn, and

Con-
176
Contemplations.
fooner ſetled in his Houſe at Jeruſalem, no Noiſe but of Mirth, no Motion but pleaſant :
The Fifteenth BOOK.
CONTAINING
Uzzah, and the Ark removed. | David with Bathſheba and Uriah.
David with Mephibolheth and Nathan and David.
Ziba.
Amnon and Thamar.
Hanun and David's Ambaſſadors. Abſalom's Return and Conſpiracy.
Uzzah, and the Ark removed.
wherein they went in this holy Triumph to fetch
the Ark of God: Now their Warlike Trumpets
are turned into Harps and Timbrels; and their
HE Houſe of Saul is quiet, the Phi- Hands inſtead of wielding the Sword and Spear,
liſtines beaten, Victory cannot end bet-ſtrike upon thoſe muſical Strings whereby 'they
ter than in Devotion; David is no might expreſs the Joy of their Hearts: Here was
than he fercheth God to be his Gueſt there; the Oh happy Iſrael that had a God to rejoyce in, that
Thouſands of Iſrael go now in an holy March, to had this Occaſion of Rejoycing in their God, and
bring up the Ark of God, to the Place of his Reſt; an Heart that embraced this Occaſion. There is
The Tumults of War afforded no Opportunity of nothing but this wherein we may not joy immode-
this Service ; only Peace is a Friend to Religion, rately, unſeaſonably; this ſpiritual Joy can never
neither is Peace ever our Friend, but when it is a be either out of Time, or out of Meaſure: Let
Servant of Piety : The uſe of War is not more him that rejoyceth, rejoyce in the Lord. But
pernicious to the Body, than the Abuſe of Peace now when the Iſraelites were in the midſt of this
is to the Soul: Alas, the Riot bred of our long Angel-like Jollity, their Hearts lifted up, their
Eaſe, rather drives the Ark of God from us; ſo Hands playing, their Feet moving, their Tongues
the ftill fedentary Life, is ſubject to Diſeaſes, and ſinging and ſhouting, God ſees good to ſtrike
ſtanding Waters putrifie. It may be juſt with God, them into a ſudden dump by the Death of Uzzah:
to take away the Bleſſing which we do ſo much | They are ſcarce ſet into the Tune, when God
abuſe; and to ſcour off our Ruſt with bloody mars their Muſick, by a fearful Judgment; and
War, &c.
changes their Mirth into Aſtoniſhment, and Con-
The Ark of God had now many Years, refted fuſion; there could not be a more excellent Work
in the obſcure Lodge of Abinadab, without the than this they were about ; there could not be
Honour of a Tabernacle. David will not endure more chearful Hearts in the performing of it, yet
himſelf Glorious, and the Ark of God contempti- will the moſt holy God rather daſh all this folemn
ble ; his firſt Care is to provide a fit Room for Service, than endure an Act of Preſumption or
God in the Head of the Tribes, in his own City. Infidelity. Abinadab had been the faithful Hoft
The chief Care of good Princes, muſt be the Ad- of God's Ark for the ſpace of twenty Years ; even
vancement of Religion: What ſhould the Deputies in the midſt of the Terrors of Iſrael, who were
of God rather do than honour him whom they juſtly affrighted with the Vengeance inflicted up-
repreſent ? It was no good that Ifrael could learn on Bethſhemeſh did he give harbour unto it; yet
of Philiſtines : Thoſe Pagans had ſent the Ark back even the son of Abinadab is ſtricken dead, in the
in a new Cart ; the Iſraelites faw God bleſſed that firſt departing of that bleſſed Gueſt : The Sanctity
Conduct, and now they practiſe it at Home : But of the Parent cannot bear out the Sin of his son:
that which God will take from Philiſtines, he will The Holy One of Iſrael will be fanctified in all
not brook from Iſrael : Aliens from God are no fit that come near himn : He will be ſerved like him-
Patterns for Children: Divine Inſtitution had ſelf.
made this a Carriage for the Levites, not for Ox What then was the Sin of Uzzah? What was
en: Neither ſhould thoſe Sons of Abinadab have the capital Crime, for which he ſo fearfully pe-
driven the Cart, but carried that Sacred Burden. riſhed? That the Ark of God was committed to
God's Buſineſſes muſt be done after his own the Cart, it was nor his device only, but the com-
Forms, which if we do with the beſt Intentions mon Act of many; That it was not carried on the
alter, we preſume.
Shoulders of Levites, was no leſs the Fault of Ahio,
It is long ſince Iſrael faw fo fair a Day as this, and the reſt of their Brethren ; only Uzzah is
ſtricken



Lib. XV.
Uzzah, and the Ark removed.
177
ſtricken; the reſt finned in Negligence, he in , unto me?) That Heart is carnal and proud, that
Preſumption ; the Ark of God ſhakes with the thinks any Man worſe than himſelf, David's Fear
agitation of that Carriage; he puts forth his Hand ſtays his Progreſs : Perhaps he might have pro-
to hold it ſteady: Humane Judgment would have ceeded with good Succeſs, but he dares not ven-
found herein nothing heinous : God ſees not with ture, where he ſees ſuch a deadly check: It is
the Eyes of Men'; None but the Prieſts ſhould better to be too fearful, than too forward in thoſe
have dared to touch the Ark; it was enough Affairs, which do immediately concern God: As it
for the Levites to touch the Bars that carryed it : is not good to refrain from holy Buſineſſes, ſo it is
An unwarranted Hand cannot fo lightly touch the worſe to do them ill : Awfulneſs is a ſafe Inter-
Ark, but he ſtrikes the God that dwells in it: No preter of God's ſecret Actions, and a wife Guide
marvel if God ſtrike that Man with Death, that of ours.
ſtrikes him with Preſumption there was well This Event hath holpen Obed-Edom to a Gueſt
near the ſame Quarrel againſt the Thouſands of he lookt not for, God ſhall now ſojourn in the
Bethſhemeſh, and againſt Uzzah ; they dyed for Houſe of him, in whoſe Heart he dwelt before by
looking into the Ark, he for touching it ; left a ſtrong Faith: Elſe the Man durft not have un-
Iſrael ſhould grow into a contemptuous Familiarity dertaken to receive that dreadful Ark, which Da-
with this Teſtimony of God's Preſence, he will vid himſelf feared to harbour : Oh the Courage
hold them in awe with Judgments. The reveng- of an honeſt and faithful Heart ! Obed-Edom knew
ing Hand of the Almighty, that upon the return well enough what Slaughter the Ark had made
of the Ark ſtayed at the Houſe of Abinadab, upon amongſt the Philiſtines, and after that amongſt the
the remove of the Ark begins there again : Where Bethſhemites, and now he ſaw Uzzah lie dead be-
are thoſe that think God will take up with a care-fore him, yet doth he not make any ſcruple of en-
leſs and flubbred Service ? He whoſe infinite Mer- tertaining it, neither doth he ſay, my Neighbouě
cy uſes to paſs by our Sins of Infirmity, puniſheth Abinadab was a careful and religious Hoſt to the
yet ſeverely our bold Faults : If we cannot do any Ark, and is now payed with the Blood of his Son :
thing in the Degrees that he requireth; yet we How ſhall I hope to ſpeed better? But he opens
muſt learn to do all things in the Form that he re- his Doors with a bold chearfulneſs, and notwith-
quireth: Doubtleſs Uzzah meant no otherwiſe than ftanding all thoſe Terrors, bids God welcome :
well, in putting forth his Hand to ſtay the Ark; Nothing can make God not amiable to his own;
he knew the ſacred Utenſils that were in it, the even his very Juſtice is lovely: Holy Men know
Pot of Manna, the Tables of the Law, the Rod how to rejoyce in the Lord with trembling, and
of Aaron, which might be wronged by that over can fear without Diſcouragement.
rough Motion ; to theſe he offers his Aid, and is The God of Heaven will not receive any thing
ftricken dead : The beſt Intention cannot excuſe, from Men on free-coft; he will pay liberally for
much leſs warrant us in unlawful Actions: Where his Lodging, a plentiful Bleſſing upon Obed-Edom,
we do ought in Faith, it pleaſes our good God to and all his Houſhhold. It was an honour to that
wink at, and pity our Weakneſſes; but if we zealous Gittite, that the Ark ſhould come under
dare to preſent God with the well-meant Services his Roof; yet God rewards that honour with Be-
of our own making, we run into the Indignation nediction : Never Man was a loſer by true God
of God : There is nothing more dangerous than lineſs. The Houſe of Obed-Edom cannot this
to be our own Carvers in Matter of Devotion. while want Obſervation : The Eyes of David, and
I marvel not if the Countenance of David were all Iſrael were never off from it, to ſee how it fared
fuddenly changed, to ſee the pale Face of Death with this Entertainment. And now when they
in one of the chief Actors in this holy Proceſſion : find nothing, but a gracious Acceptation and ſen-
He that had found God ſo favourable to him in fible Bleſſing, the good King of Iſrael takes new
Actions of leſs Worth, is troubled to ſee this ſuc- Heart, and haftens to fetch the Ark into his Royal
ceſs of a Buſineſs ſo heartily directed unto his God; City. The View of God's Favours upon the God-
and now he begins to look thorough Uzzah at ly, is no ſmall Encouragement to Confidence and
himſelf, and to ſay, ( How ſhall the Ark of the Lord Obedience : Doubtleſs, Obed-Edom was not free
come to me?) Then only thall we make a right from ſome Weakneſſes: If the Lord ſhould have
Uſe of the Judgments of God upon others, when taken the Advantage of Judgment againſt him,
we ſhall fear them in our felves, and finding our what Iſraelites had not been diſheartened from at-
Sins at leaſt equal, ſhall tremble at the Expectati- tending the Ark? Now David and Iſrael was not
on of the fame deſerved Puniſhments. God in more affrighted with the Vengeance upon Uzzah,
tends not onlyRevenge in his Execution, but Re- than encouraged by the Bleſling of Obed-Edom :
formation : As good Princes regard not ſo much The wiſe God doth ſo order his juſt and merciful
the ſmart of the Evil paſt, as the Prevention of Proceedings, that the Awfulneſs of Men may be
the Future ; which is never attained but when tempered with Love. Now the ſweet Singer of
we make Applications of God's Hand ; and draw Iſrael revives his holy Mufick; and adds both more
common Cauſes out of God's particular Proceed- Spirit and more Pomp to fo devout a Buſineſs: I
ings.
did not before hear of Trumpets, nor Dancing,
I do not hear David ſay, Surely, this Man is nor Shooting, nor Sacrifice, nor the linnen Ephod:
guilty of ſome fecret Sin, that the World knows The Senſe of God's paſt Diſpleaſure, doubles our
not, God hath met with him, there is no Danger Care to pleaſe him, and our Joy in his recovered
to us, why ſhould I be diſcouraged to ſee God Approbation : We never make fo much of our
juſt? We may go on ſafely and proſper : But here Health as after Sickneſs, nor never are fo Offici-
his Foot ſtays, and his Hand falls from his Inſtru- ous to our Friend, as after an Unkindneſs. In the
ment, and his Tongue is ready to tax his own firſt ſetting out of the Ark, David's Fear was ac
unworthineſs, ( How ſhall the Ark of the Lord come leaft an equal Match to his Joy ; therefore after
Аа
the


178
LIB. XV.
Contemplations.
the firſt fix Paces he offered a Sacrifice, both to is not to be aſhamed of our loweſt Humiliation
pacifie God, and thank him ; but now when they unto God : Well might he promiſe himſelf Ho-
ſaw no ſign of Diſlike, they did more freely let nour from thoſe, whoſe Contempt ſhe had threat-
themſelves looſe to a fearleſs Joy; and the Body ned; the Hearts of Men are not their own, he
ſtrove to expreſs the holy Affection of the Soul that made them over-rules them, and inclines
there was no Limb, no Part that did not profeſs them to an honourable Conceit of thoſe that ho
their Mirth by Motion, no noiſe of Voice, or In- nour their Maker: So as holy Men have oft-times
ſtrument wanted to aſſiſt their ſpiritual Jollity ; inward Reverence, even where they have out-
David led the Way, dancing with all his might in ward Indignities. David came to bleſs his Houſe,
his Linnen Ephod: Uzzah was ſtill in his Eye, he Michal brings a Curſe upon her ſelf; her Scorns
durft not uſurp upon a Garment of Prieſts, but thall make her Childleſs to the Day of her Death ;
will borrow their Colour to grace the Solemnity, Barrenneſs was held in thoſe times none of the
though he dare not the Faſhion. White was ever leaft Judgments ; God doth ſo revenge David's
the Colour of Joy, and Linnen was light for uſe, Quarrel upon Michal, that her ſudden Diſgrace
therefore he covers his Princely Robes with white ſhall be recompenced with perpetual : She ſhall
Linnen, and means to honour himſelf by his Con- not be held worthy to bear a Son, to him whom
formity to God's Miniſters. Thoſe that think the unjuſtly contemned: How juſt is it with God
there is Diſgrace in the Ephod, are far from the to provide Whips for the Backs of Scorners ? It is
Spirit of the Man after God's own Heart: Nei- no marvel if thoſe that mock at Goodneſs, be
ther can there be a greater Argument of a foul plagued with continual Fruitleſneſs.
Soul, than a diſlike of the glorious Calling of God:
Barren Michal hath too many Sons that ſcorn the
holy Habit and Exerciſes : She looks through her
Window, and ſeeing the Attire and Geſtures of
Mephiboſheth and Ziba.
her devout Husband, deſpiſeth him in her Heart,
neither can fhe conceal her contempt, but like
Saul's Daughter cafts it proudly in his Face (163 S fronhas ever David can but breath himſelf
from the publick Cares, he caſts back his
how glorious was the King of Iſrael this Day ; which Thoughts to the dear Remembrance of his Jona-
was uncovered this Day in the Eyes of the Maidens of than. Saul's Servant is likely to give him the beſt In-
his Servants, as a Fool uncovereth himſelf. ) Worldy telligence of Saul's Sons; the Queſtion is therefore
Hearts can ſee nothing in Actions of Zeal, but moved to Ziba ; Remaineth there none of the
Folly and Madneſs : Piety hath no reliſh to their Houſe of Saul? And left Sufpition might conceal
Palate but diftaftful.
the Remainders of an emulous Line, in fear of Re-
David's Heart did never ſwell ſo much at any venge intended, he adds; On whom I may ſhew
Reproach, as this of his Wife ; his Love, was for the Mercy of God for Jonathan's fake? O Friend-
the time, loft in his Anger ; and as a Man impa- fhip worthy of the Monuments of Eternity, fit on-
tient of no Affront ſo much as in the way of his ly to requite him, whoſe Love was more than the
Devotion, he returns a bitter check to his Michal ; Love of Women: He doth not ſay, Is there any
(It was before the Lord, which choſe me rather than of the Houſe of Fonathan, but, of Saul ; that for
thy Father, and all bis Houſe, &c. ) Had not Michal his Friends fake he may ſhew Favour to the Poſte-
twitted her Husband with the Shame of his Zeal, rity of his Perſecutor. Fonathan's Love could not
ſhe had not heard of the ſhameful Rejection of her be greater than Saul's Malice, which alſo fur-
Father ; now ſince ſhe will be forgetting whoſe vived long in his Iſſue; from whom David found a
Wife ſhe was, ſhe ſhall be put in mind whoſe buſie and ſtubborn Rivalty for the Crown of Iſrael :
Daughter ſhe was. Contumelies that are caſt up- Yet as one that gladly buryed all the Hoftility of
on us in the Cauſes of God, may ſafely be repay- Saul's Houſe in Fonathan's Grave, he asks, Is there
ed: If we be meal-mouth'd in the Scorns of Reli- any. Man left of Saul's Houſe, that I may shew him
gion, we are not patient, but zeal-leſs : Here we Mercy for Jonathan's fake? It is true Love, that
may not forbear her, that lies in our Boſom. If over-living the Perſon of a Friend, will be inheri-
David had not loved Michal dearly, he had never ted of his Seed; but to love the Pofterity of an
ſtood upon thoſe Points with Abner : He knew Enemy in a Friend, it is a Miracle of Friendſhip:
that if Abner came to him, the Kingdom of lfrael The formal Amity of the World is confined to a
would accompany him, and yet he ſends him the Face; or to the poſſibility of Recompence, lan-
Charge of not ſeeing his Face, except he brought guiſhing in the Diſability, and dying in the de-
Michal, Saul's Daughter with him; as if he would ceaſe of the Party affected : That Love was ever
not regard the Crown of Iſrael, while he wanted falſe, that is not ever conftant, and the most
that Wife of his : Yet here he takes her up round-operative, when it cannot be either known or
ly, as if ſhe had been an Enemy, not a Partner of requited.
his Bed. All Relations are aloof off, in compari To cut off all unquiet Competition for the
ſon of that betwixt God and the Soul : He that Kingdom of Iſrael, the Providence of God had ſo
loves Father, or Mother, or Wife, or Child, bet-ordered, that there is none left of the Houſe of
ter than me (faith our Saviour ) is not worthy of Saul ( beſides the Sons of his Concubines) fave
me. Even the higheſt Delights of our Hearts only young and lame Mephiboſheth ; ſo young, that
muſt be trampled upon, when they will ſtand out he was but five years of Age, when David entred
in rivality with God. O happy Reſolution of the upon the Government of Iſrael; fo Lame, that
Royal Prophet, and Prophetical King of Iſrael, if his Age had fitted, his Impotency had made him
I will be yet more vile than thus, and will be low in unfit for the Throne. Mephiboſheth was not born a
mine own fight : ) he knew this very Abaſement Cripple ; it was an heedleſs Nurſe that made him
Heroical ; and that the only way to true Glory, fo : She hearing of the Death of Saul and Jonathan,
made






Lib. XV.
Mephibofheth and Ziba.
179
made fuch hafte to flee, that her young Mafter cerely humbled in his Sight? If we miſ-call our
was lamed with the Fall : Certainly there needed felves in the meanneſs of our Conceits to him,
on ſuch ſpeed to run away from David ; whoſe love he gives us a new Name, and ſets us at the Table
purſues the hidden Son of his Brother Fonathan : 1 of his Glory : It is contrary with God and Men,
How often doth our ignorant miſtaking, cauſe if they reckon of us as we ſet our felves, he va-
us to run from our beſt Friends, and to catch lues us according to our Abaſements. Like a
Knocks and Maims of them that profefs our Pro- Prince truly munificent and faithful, David pro-
tection?
miſes and performs at once, Ziba, Saul's Servant,
Mephiboſheth could not come otherwiſe than fear- hath the Charge given him, of the Execution of
fully, into the Preſence of David, whom he knew that Royal Word; He ſhall be the Bailiff of this greas
ſo long, ſo ſpitefully oppoſed by the Houſe of Husbandry of his Maſter Mephiboſhetho The Land
Saul : He could not be ignorant, that the Faſhion of Saul, however forfeited, ſhall know no other
of the World is to build their own Security upon Maſter than Saul's Grand-child. As yet, Saul's
the Blood of the oppoſite Faction; neither to Servant had fped better than his Son: I read of
think themſelves ſafe, while any Branch remains twenty Servants of Ziba, none of Mephibofheth :
ſpringing out of that Root of their Emulation : Earthly Poffefſions do not always admit' of equal
Seaſonably doth David therefore firſt expell all Diviſions; the Wheel is now turned up; Mephi-
thoſe unjuſt Doubts, e'er he adminiſter his further bofheth is a Prince, Ziba is his Officer ; I cannot
Cordials ; ( Fear not, for I will ſurely ſhew thee Kind- but pitty the Condition of this good Son of Jo-
neſs, for Jonathan thy Father's ſake, and will reſtore nathan ; into ill Hands did honeft Mephiboſheth fall,
thee all the Fields of Saul thy Father, and thou shalt eat firſt, of a careleſs Nurſe, then of a treacherous
Bread at my Table continually. )
Servant ; fhe maimed his Body, he would have
David can fee neither Saul's Blood, nor lame overthrown his Eftate : After ſome Years of Eye-
Legs in Mephiboſheth, while he fees in him the Fea- ſervice to Mephiboſheth, wicked Ziba intends to
tures of his Friend Fonathan ; how much leſs ſhall give him a worſe fall than his Nurſe. Never any
the God of Mercies regard our Infirmities, or the Court was free from Detractors, from Delators;
corrupt Blood of our finful Progenitors, while he who if they ſee a Man to be a Cripple, that he
beholds us in the Face of his Son, in whom he is cannot go to ſpeak for himſelf, will be telling
well pleaſed.
Tales of him in the Ears of the Great; ſuch an
Favours are wont ſo much more to affect us, as one was this perfidious Ziba; who taking the op-
they are leſs expected by us ; Mephibofheth as over- portunity of David's Flight from his Son Abſalom,
joyed with fo comfortable a Word, and confound follows him with a fair Preſent, and a falſe Tale,
ed in himſelf at the Remembrance of the contrary accuſing his impotent Maſter of a foul and traite-
defervings of his Family, bows himſelf to the rous Ingratitude ; labouring to tread upon his
Earth, and ſays ( What is thy Servant, that thou lame Lord to raiſe himſelf to honour: True
Shouldeſt look upon ſuch a dead Dog as I am ?) I find hearted Mephiboſheth had as good a Will as the beſt;
no defect of Wit (though of Limbs ) in Mephibo- if he could have commanded Legs, he had not been
Sheth, he knew himſelf the Grand-child of the left behind David; now that he cannot go with
King of Iſrael, the Son of Jonathan, the lawful him, he will not be well without him, and there-
Heir of both, yet in regard of his own Impoten- fore puts himſelf to a wilful and fullen Penance,
cy, and the treſpaſs and reje&tion of his Houſe, for the Abſence and Danger of his King; he will
he thus abaſeth himſelf unto David; Humiliation not ſo much as put on clean Clothes for the time,
is a right uſe of God's Affliction : What if he were as he that could not have any Joy in himſelf, for
born great? If the Sin of his Grandfather hath the want of his Lord David: 'Unconſcionable
loft his Eftate, and the Hand of his Nurſe hath Miſcreants care not how they collogue, whom
deformed and diſabled his Perſon, he now for- they ſlander for a private Advantage : Lewd Ziba
gets what he was, and calls himſelf worſe than he comes with a Gift in his Hand, and a ſmooth
is, A Dog : Yet a living Dog is better than a dead Tale in his Mouth : Oh Sir, you thought you had
Lyon; there is Dignity and Comfort in Life, a Jonathan at Home, but you will find a Saul ; it
Mephiboſheth is therefore a dead Dog unto David. were pity but he ſhould be ſet at your Table, that
It is not for us to nouriſh the fame Spirits in our would fit in your Throne ; you thought Saul's
adverſe Eſtate, that we found in our higheſt Prof- Land would have contented Mephiboſheth, but he
perity : What Uſe have we made of God's Hand, would have all yours; though he be lame, yet he
if we be not the lower with our Fall ? God in- would be climbing : Would you have thought
tends we ſhould carry our Croſs, not make a Fire that this Cripple could be plotting for your King-
of it to warm us : It is no bearing up our Sails in dom, now that you are gone afide ? Ijhboſheth will
a Tempeſt. Good David cannot dif-eſteem Me never die while Mephiboſheth lives : How did he
phiboſheth ever the more for diſparaging himſelf; now forget his Impotence, and raiſed up his Spi-
he loves and honours this Humility in the Son of rits in hope of a Day; and durft ſay, that now
Jonathan : There is no more certain Way to Glory the time was come, wherein the Crown should
and Advancement, than a lowly dejection of our revert to Saul's true Heir. O Viper ! If a Serpent
ſelves : He that made himſelf a Dog, and there- bite in ſecret when he is not charmed, no better
fore fit only to lie under the Table ; yea, a dead is a Slanderer : Honeſt Mephiboſheth in good Man-
Dog, and therefore fit only for the Ditch, is rai-ners made a dead Dog of himſelf, when David
fed
up
to the Table of a King ; his Seat ſhall be offered him the Favour of his Board; but Ziba
honourable, yea, royal ; his Fare delicious, his would make him a very Dog indeed, an ill natur'd
Attendance noble. How much more will our Cur, that when David did thus kindly feed him at
gracious God lift up our Heads, unto true Ho- his own Table, would not only bite his Fingers,
nour before Men and Angels, if we can be fin- but flie at his Throat.
A a 2
But


180
Contemplations. M
LIB. XV.
But what ſhall we ſay to this ? Neither earthly Tongues, that he cryes out in the Bitterneſs of his
Soveraignty, nor Holineſs can exempt Men from Soul, What Reward ſhall be given thee, O thou
humane Infirmity. Wife and good David hath falſe Tongue ? Even ſharp Arrows with hot
now but one Ear; and that miſ-led with Creduli- burning Coals : He that was ſo ſenſible of himſelf
ty: His Charity in believing Ziba, makes him un- in Doeg's Wrong, doth he feel ſo little of Mephibo-
charitable in diſtruſting, in cenſuring Mephiboſheth. sbeth in Ziba's? Are theſe the Arrows of David's
The Detractor hath not only ſudden Credit gi-Quiver ; are theſe his hot burning Coals (Thoie
ven him, but Saul's Land : "Fonathan's Son hath and Ziba divide ) He that had ſaid, their Tongue
loft (unheard) that Inheritance which was given is a ſharp Sword, now that the Sword of juſt Re-
him unſought. Hear-fay is no fafe ground of any venge is in his Hand, is this the Blow he gives,
Judgment; Ziba flanders, David believes, Mephi- Divide the Poſſeſſion ? I know not whether, Exceſs
bofheth ſuffers.
or want of Mercy may prove moſt dangerous in
Lies ſhall not always proſper, God will not the Great ; the one diſcourages good Intentions
abide the Truth to be ever oppreſſed : At laſt Fo- with Fear; the other may encourage wicked
nathan's lame Son ſhall be found as found in Heart, Practices through Preſumption; thoſe that are in
as lame in his Body; he whoſe Soul was like his eminent Place muſt learn the mid-way betwixt
Father Fonathan's Soul, whoſe Body was like to both; fo pardoning Faults that they may not pro-
his Grandfather Saul's Soul, meets David ( as it is voke them ; ſo puniſhing them, that they may
high time ) upon his return; beſtirs his Tongue not diſhearten vertuous and well-meant Ađions
to diſcharge himſelf of ſo foul a Slander ; the more they muſt learn to ſing that abſolute Dirty ( where-
horrible the Crime had been, the more villanous of David had here forgotten one Part) of Mercy
was the unjuſt Suggeſtion of it, and the more ne- and Judgment.
ceſſary was a juft Apology : Sweetly therefore,
and yet paſſionately doth he labour to greaten Da-
evid's Favours to hím ; his own Obligations and Hanun and David's Ambaſſadors.
Wrong, than with his Loſs; welcoming Dapid I Menuncivil : If the King of Ammon were
Home with a thankful neglect of himſelf, as not
caring that Ziba had his Subſtance, now that he heatheniſh, yet his Kindneſs may be acknow-
had his King. David is fatisfied. Mephiboſheth re- ledged, may be returned by the King of Iſrael. I
ſtored to Favour and Lands; here are are two ſay not, but that perhaps David might maintain
kind Hearts well met. David is full of Satisfacti- too ſtrait a League with that forbidden Nation:
on from Mephiboſheth ; Mephiboſbeth runs over with A little Friendſhip is enough to an Idolater ; but
Joy in David: David, like a gracious King, gives even the ſavage Canibals may receive an Anſwer
Mephiboſheth ( as before ) Saul's Lands to halves with of outward Courteſie: If a very Dog fawn upon
Ziba ; Mephiboſbeth, like a King, gives all to Ziba us we ſtroak him on the Head, and clap him on
for Joy that God had given him David : All had the Side ; much leſs is the common Eand of Hu-
been well if Ziba had fared worſe : Pardon me manity untied by Grace: Diſparity in ſpiritual
O holy and glorious Soul of a Prophet, of a King Profeſſions, is no warrant for Ingratitude : He
after God's own Heart ; I muſt needs blame thee therefore whoſe good Nature proclaimed to thew
for Mercy : A Fault that the beſt and moſt gene- Mercy to any Branch of Saul's Houſe, for Fona-
rous Natures are moſt ſubject to. It is pity than's ſake, will now alſo ſhew Kindneſs to Hanun,
that ſo good a thing ſhould do hurt ; yet we find for the ſake of Nahaſh his Father.
that the beſt, miſuſed, is moſt dangerous : Who It was the ſame Nabaſh that offered the cruel
ſhould be the Pattern of Kings, but the King of Condition to the Men of Habeſh Gilead, of thruft-
God ? Mercy is the goodlieft Flower in his ing out their Right Eyes for the Admiſſion into
Crown, much more in theirs, but with a Diffe his Covenant. He that was thus bloody in his
rence; God's Mercy is infinite, theirs limited : Deſigns againſt Iſrael, yet was kind to David;
He ſays, I will have Mercy on whom I will; they perhaps for no Cauſe ſo much as Saul's Oppoſiti-
muſt ſay, I will have Mercy on whom I ſhould. And on; and yet even this Favour is held worthy both
yet he, for all his infinite Mercy, hath Veſſels of of Memory and Retribution : Where we have the
Wrath, ſo muſt they ; of whom his Juſtice hath Acts of Courteſie, it is not neceſſary we ſhould
ſaid, Thine Eye ſhall not ſpare them : A good Man enter into a ſtrict Examination of the grounds of
is pitiful to his Beaft, ſhall he therefore make it; while the Benefit is ours, let the Intention be
much of Toads and Snakes? Oh that Ziba ſhould their own ; whatever the Hearts of Men are, we
go away with any Poffeffion, fave of Shame and muſt look at their Hands, and repay, not what
Sorrow, that he ſhould be coupled with a Mephi- they meant, but what they did.
boſheth in a Partnerſhip of Eſtates : Oh that David Nahaſh is dead, David fends Ambaſſadors to con-
had changed the Word a little.
dole his Loſs, and to comfort his Son Hanun. No
A Diviſion was due here indeed; but of Ziba's Ammonite but is fadly affected with the Death of
Ears from his Head, or his Head from his Shoul- a Father, though it gain him a Kingdom : Even
ders, for going about fo maliciouſly, to divide Da- Eſau could ſay, the Days of mourning for my
vid from the Son of Jonathan: An Eye for an Eye, Father will come ; no earthly Advantage can fill
was God's Rule: If that had been true, which up the Gap of Nature : Thoſe Children are worſe
Ziba ſuggeſted againſt Mephibofheth, he had been than Ammonites, that can think either Gain, or
worthy to loſe his Head with his Lands; being Liberty, worthy to countervail a Parents Loſs.
falſe, it had been but reaſon, Ziba ſhould have Carnal Men are wont to meaſure another's Foot
changed Heads with Mephibofheth : Had not holy by their own Laft; their own Falfhood makes
David himſelf been fo itung with the venemous them unjuſtly ſuſpicious of others. The Princes
of


L IB. XV.
181
Hanun and David's Ambaſſadors.
of Ammon, becauſe they are guilty to their own Attire is ſought in Novelty, in Mil-Shapenneſs; in
hollowneſs and doubleneſs of Heart, are ready fo Monſtrouſneſs : There is much latitude, much
to judge of David and his Meſſengers, (Thinkeff liberty in the uſe of theſe indifferent Things; but
thiu that David doth honour thy Father, that he hath becauſe we are free, we may not run wild ; and
fent Comforters unto thee? Hath not David rather fent never think we haveſcope enough, unleſs we out-
his own Servants to thee, to ſearch the City, and to run Modeſty:
Spie it out, to overthrow it ? ) It is hard for a wicked It is lawful for publick Perſons, to feel their
Heart to think well of any other; becauſe it can own Indignities, and to endeavour their Revenge.
think none better than it felf, and knows it ſelf Now David ſends all the Hoſt of the mighty Men
evil: The freer a Man is from Vice himſelf, the to puniſh Ammon, for ſo foul an Abuſe; thoſe that
more charitable he uſes to be unto others.
received the Meſſengers of his Love with Scorn
Whatſoever David was particularly in his own and Inſolency, ſhall now be feverely faluted with
Perſon, it was ground enough of Prejudice, that the Meſſenges of his Wrath. It is juſt both with
he was an Iſraelite : It was an hereditary and deep God and Men, that they, who know not how to
fetled hatred, that the Ammonites had conceived take Favours aright, ſhould ſmart with Judgments.
againſt their Brethen of Iſrael: Neither can they Kindneſs repulſed, breaks forth into Indignation,
forget that ſhameful and fearful Foyl, which they how much more when it is repayed with an inju-
received from the Reſcuers of fabeſh Gilead ; and rious Affront?
now ſtill do they ſtomach at the Name of Iſrael : David cannot but feel his own Cheeks ſhaven,
Malice once conceived in worldly Hearts, is not and his own Coat cut, in his Ambaffadors; they
eaſily extinguiſhed, but upon all Occaſions, is did but carry his Perſon to Hanun ; neither can
ready to break forth into a Flame of revengeful he therefore, but appropriate to himſelf the Kind-
Actions.
neſs or Injury offered unto them: He that did ſo
Nothing can be more dangerous, than for young take to Heart the cutting off but the Lap of King
Princes to meet with ill Counſel in the entrance Saul's Garment, when it was laid aſide from him,
of their Government; for both then are they how muſt he needs be affected with this diſdainful
moſt prone to take it, and moſt difficultly recove- halving of his Hair and Robes, in the Perſon of
red from it ; if we be ſet out of our Way in the his Deputies? The Name of Ambaſſadors hath
beginning of our Journey, we wander all the day ; been ever facred, and by the univerſal Law of
how happy is that State, where both the Coun- Nations, hath carryed in it fufficient Protection,
ſellors are faithful, to give only good Advice; from all publick Wrongs, neither hath it been ever
and the King wife to diſcern good Advice from violated, without a Revenge. O God, what
Evil: The young King of Ammon is eaſily drawn ſhall we ſay to thoſe notorious Contempts which
to believe his Peers, and to miſtruſt the Meſſen are daily caſt upon thy ſpiritual Meſſengers ? Is it
gers; and having now in his Conceit turned poſſible thou ſhouldft not feel them, thou ſhouldſt
them into Spies, entertains them with a ſcornful not avenge them? We are made a Gazing-ſtock
Diſgrace ; he shaves off one half of their Beards, to the World, to Angels and to Men, we are de-
and cuts off one half of their Garments; expoſing ſpiſed and trodden down in the Duft; who hath
them to the Deriſion of all the Beholders. The believed our Report, and to whom is the Arm of
Ifraelites were forbidden either a ſhaven Beard; or the Lord revealed ?
a ſhort Garment ; in deſpight, perhaps, of their How obſtinate are wicked Men in their per-
Law, theſe Ambaſſadors are ſent away with both, verfe Reſolutions ! Theſe fooliſh Ammonites had
certainly in a deſpight of their Maſter, and a rather hire Syrians to maintain a War againſt il-
Scorn of their perſons.
rael in ſo foul a Quarrel, beſides the hazard of their
King David is not a little ſenſible of the Abuſe own Lives, than confeſs the Error of their jea-
of his Meſſengers, and of himſelf in them; Firſt, lous Miſconſtruction.
therefore he deſires to hide their Shame, then to It is one of the mad Principles of Wickedneſs,
revenge it. Man hath but a double Ornament of that it is a weakneſs to relent, and rather to die
Body, the one of Nature, the other of Art; the than yield; even ill Cauſes once undertaken, muſt
natural Ornament is the Hair, the Artificial is be upheld although with Blood; whereas the
Apparel ; David's Meſſengers are deformed in gracious Heart finding his own miftaking, doth
both; the one is eaſily ſupplied by a new Suit, the not only remit of an ungrounded Diſpleaſure, but
other can only be ſupplied out of the Ward-robe ſtudies to be revenged of it ſelf, and to give Sa-
of Time, Tarry at Jericho till your Beards be grown. tisfaction to the offended.
How eaſily had this Deformity been removed, if The mercenary Syrians are drawn to venture
as Hanun had ſhaven one Side of their Faces, ſo their Lives for a Fee; twenty thouſand of them
they had fhaven the other ; what had this been are hired into the Field againſt Iſrael; fond Pa-
but to reſemble their younger Age, or that other gans that know not the Value of a Man ; their
Sex, in neither of which, do we uſe to place any | Blood coſt them nothing, and they care not to
Imagination of Unbeſeeming ; neither did there fell it good cheap: How can we think thoſe Men
want ſome of their Neighbour Nations, whoſe have Souls, that eſteem a little white Earth above
Faces Age it ſelf had not wont to cover with this themſelves ? That never enquire into the Juſtice
Shade of Hair : But ſo reſpective is good David, of the Quarrel, but the Rate of the Pay; that
and his wife Senators, of their Country Forms can rifle for Drams of Silver, in the Bowels of
that they ſhall by Appointment rather tarry Abroad, their own Fleſh, and either kill or die for a days
till Time have wrought their Conformity, than Wages.
vary from che received Faſhions of their own Foab the wiſe General of Iſrael foon finds,
People. Alas, into what a licentious Variety of where the Strength of the Battel lay, and ſo
ſtrange Diſguiſes are we faln? The Glory of marſhals his Troops, that the choice of his Men
fhould
182
Lib. XV
Contemplations.
With what Unwillingneſs, with what Fear, do
ſhould encounter the Van-guard of the Syrians. to rob thee of that which is deareſt to thee, Glo-
His Brother Abiſhai leads the reſt againſt the Chil. ry; which as thou wilt not give to any Creature,
dren of Ammon; with this Covenant of mutual ſo much leſs wilt thou endure that any Creature
Affiſtance, ( If the Syrians be too ſtrong for me, then ſhould filch it from thee, and give it to himſelf:
thou ſhalt help me ; but if the Children of Ammon be Have thou the Honour of all our Actions, who
too ſtrong for thee, then will I come and help thee ; ) It giveſt a Being to our Actions and us, and in both
is an happy thing, when the Captains of God's haft moſt juſtly regarded thine own Praiſe.
People joyn together as Brethren, and lend their
Hand to the Aid of each other againſt the com-
mon Adverſary. Concord in Defence, or Al-
fault, is the way to Victory; as contrarily the David with Bathſheba and Uriah.
Diviſion of the Leaders is the overthrow of the
Army.
Set aſide ſome particular Actions, Joab was a
worthy Captain, both for Wiſdom and Valour. I ſtill look upon the Miſcarriage of the
Who could either Exhort or Reſolve better than he ? Man after God's own Heart ? O holy Prophet,
(Be of good Courage and let us play the Men, for our who can promiſe himſelf always to ſtand, when he
People, and for the Cities of our God; and the Lord do fees thee faln, and maimed with the Fall? Who
that which ſeemeth him good? It is not either private can aſſure himſelf of an immunity from the fouleft
Glory or Profit that whets his Fortitude, but the Sins, when he fees thee offending ſo hainouſly,
Reſpect to the Cauſe of God and his People ; that lo bloodily? Ler profane Eyes behold thee con-
Soldier can never anſwer it to God, that ſtrikes tentedly, as a Pattern, as an Excuſe of finning;
not more as a Juſticer, than as an Enemy; nei- I Shall never look upon thee but through Tears,
ther doth he content himſelf with his own Cou- as a woful Spectacle of humane Infirmity.
rage, but he animates others. The Tongue of a While Joab and all Iſrael were buſie in the War
Commander fights more than his Hand; it is againſt Ammon, in the Siege of Rabbah ; Satan finds
enough for private Men to exerciſe what Life and time to lay Siege to the ſecure Heart of David.
Limbs they have; a good Leader muft out of his Who ever found David thus tempted, thus foiled in
own. Abundance, put Life and Spirits into all the days of his buſie Wars ? Now only do I ſee the
others : If a Lyon lead Sheep into the Field, there King of Iſrael, riſing from his Bed in the Evening;
is hope of Victory: Laſtly, when he hath done the time was, when he roſe up in the Morning to
his beft, he reſolves to depend upon God for the his early Devotion ; when he brake his nightly
Iſſue ; not truſting to his Sword, or his Bow, but Reſt with publick Cares, with the Buſineſs of the
to the Providence of the Almighty for Succeſs; as State ; all that while he was Innocent, he was
a Man religiouſly awful, and awfully confident, Holy; but now that he wallows in the Bed of
while there ſhould be no want in their own Endea- Idleneſs, he is fit to invite Temptation. The In-
vours : He knew well that the Race was not to the duſtrious Man hath no leiſure to fin. The Idle
Swift, nor the Battel to the Strong, therefore he hath neither leiſure nor power to avoid Sin: Ex-
looks up above the Hills, whence cometh his erciſe is not more wholeſome for the Body, than
Salvation. All Valour is Cowardiſe to that which for the Soul; the Remiſſion whereof breeds mat-
is built upon Religion.
ter of Diſeaſe in both : The Water that hath been
I marvel not to ſee Joab Victorious, while he is heated, ſooneſt freezeth; the moſt active Spirit
thus godly ; the Syrians flee before him like Flocks ſooneſt tireth with ſlacking; the Earth ſtands
of Sheep, the Ammonites follow them; the two ſtill, and is all Dregs; the Heavens ever move,
Sons of Zerviah have nothing to do but to purſue and are pure. We have no reaſon to complain of
and execute: The Throats of the Ammonites are the aſſiduity of Work; the Toil of Action is an-
cut, for cutting the Beards and Coats of the Iſra-fwered by the Benefit; if we did leſs, we ſhould
elitiſh Meſſengers ; neither doth this Revenge end ſuffer more : Satan like an idle Companion, if he
in the Field ; Rabbah the Royal City of Ammon is find us buſie, flies back and fees it no time to en-
ſtrongly beleagured by Joab; the City of Waters tertain vain Purpoſes with us; we cannot pleaſe
(after well near a years Siege) yieldeth ; the Reft him better than by caſting away our Work, to
can no longer hold ; now Joab, as one that defi- hold chat with him; we cannot yield ſo far, and
reth more to approve himſelf, a loyal and a careful be guiltleſs.
Subject, than a happy General, ſends to his Even David's Eyes have no ſooner the Sleep rub-
Maiter David that he hould come perſonally, and bed out of them, than they rove to wanton Prof-
encamp againſt the City, and take it ; Left (faith pects : He walks upon his Roof, and ſees Bathſhe-
he ) I take it, and it be called after my Name. Oh no-ba waſhing her ſelf; inquires after her, ſends for
ble and imitable Fidelity of a dutiful Servant, that her, ſollicits her to uncleanneſs. The fame Spirit
prefers his Lord to himſelf, and is ſo far from that ſhut up his Eyes in an unſeaſonable Sleep,
ſtealing Honour from his Maſter's Deſerts, that he opens them upon an inticing Object; while Sin
willingly remits of his own, to add unto his. The hath ſuch a Soliciter, it cannot want either
War was not his, he was only employed by his Means, or Opportunity : I cannot think Bathſhe-
Soveraign; the fame Perſon that was wronged in ba could be ſo immodeſt, as to waſh her ſelf open-
the Ambaſſadors, revengeth by his Soldiers; the ly, eſpecially from her natural Uncleanneſs : Luft
Praiſe of the Act ſhall ( like Fountain-water ) re is quick-lighted; David hath eſpied her, where
turn to the Sea, whence it originally came : To the could eſpie no Beholder : His Eyes recoil
ſeek a Man's own Glory is not® Glory. Alas, how | upon his Heart, and have ſmitten him with ſinful
many are there, who being ſent to ſue for God, Deſire.
wooe for themſelves. O God, it is a fearful thing
There




L 1 B. XV. David with Bathſheba and Uriah..
173
There can be no Safety to that Soul, where the ments of honeſt Wedlock : Bathſheba hath conceiv-
Senſes are let looſe. He can never keep his Co-ed by David; and now at once conceives a Sor-
venant with God, that makes not a Covenant with row and Care how to ſmother the Shame of her
his Eyes: It is an idle Preſumption to think the Conception; he that did the Fad, muſt hide it.
Outward Man may be free, while the Inward is Oh David, where is thy Repentance? Where
fafe: He is more than a Man, whoſe Heart is not is thy tenderneſs and compunction of Heart?
led by his Eyes; he is no regenerate Man, whoſe Where are thoſe holy Meditations, which had
Eyes are not reſtrained by his Heart.
wont to take up thy Soul ? Alas, inſtead of clear-
Oh Bathſheba, how wert thou waſhed from thine ing thy Sin, thou laboureft to cloak it; and ſpend-
Uncleanneſs, when thou yieldeft to go into an eft thoſe Thoughts in the concealing of thy Wick-
adulterous Bed ? Never wert thou ſo foul, as now edneſs, which thou ſhouldeſt rather have beſtowed
when thou wert new waſhed; the worſt of Na- in preventing it : The beſt of God's Children
ture is cleanlineſs to the beſt of Sin: Thou hadít may not only be drenched in the Waves of Sing
been clean if thou hadît not waſhed; yet for thee, but lie in them for the time, and perhaps fink
I know how to plead Infirmity of Sex, and the twice to the Bottom: What Hypocrite could have
importunity of a King : But what ſhall I ſay for done worſe, than ſtudy how to cover the Face of
thee, o thou Royal Prophet, and Prophetical his Sin from the Eyes of Men, while he regarded
King of Iſrael; where ſhall I find ought to exte not the ſting of his Sin in his Soul ?
nuate that Crime, for which God himſelf hath As there are are ſome Acts, wherein the Hypo-
noted thee? Did not thine holy Profeſſion teach crite is a Saint, ſo there are fome, wherein the
thee to abhor fuch a Sin more than Death? Was greateſt Saint upon Earth may be an Hypocrite;
not thy Juſtice wont to puniſh this Sin with no leſs Saul did thus go about to colour his Sin, and is
than Death? Did not thy very Calling call thee curſed : The Veſſels of Mercy and Wrath, are not
to a Prorection and Preſervation of Juſtice, of ever diſtinguiſhable by their Actions. He makes
Chaſtity in thy Subjects ? Didſt thou want ſtore the Difference that will have mercy on whom he
of Wives of thine own ? Wert thou reſtrained will, and whom he will, he hardenech.
from taking more? Was there no Beauty in Iſrael, It is rare and hard to commit a ſingle Sin ; Da-
but in a Subject's Marriage Bed ? Wert thou over vid hath abuſed the Wife of Uriah, now he would
come by the vehement Solicitations of an Adul-abuſe his Perſon in cauſing him to father a falſe
tereſs? Wert thou not the Tempter, the Proſecu-Seed : That worthy Hittite is ſent for from the
tor of this Uncleanneſs? I ſhould accuſe thee Wars; and now after fome cunning, and far-
deeply, if thou hadft not accuſed thy ſelf: No- fetcht Queſtions, is diſmiſſed to his Houſe, not
thing wanted to greaten thy Sin, or our Wonder, without a preſent of Favour; David could not
and Fear. O God, whether do we go if thou but imagine, that the Beauty of his Bathſheba,
ſtay us not ? Whoever amongſt the Millions of thy muſt needs be attractive enough to an Husband,
Servants could find himſelf furniſhed with ſtrong whom long Abſence in Wars, had with-held all
er Preſervatives againſt Sin ? Againſt whom could that while from ſo pleaſing a Bed ; neither could
ſuch a Sin find leſs pretence of Prevailing? Oh he think, that ſince that Face, and thoſe Breaſts
keep thou us that preſumptuous Sins prevail not had power to allure himſelf to an unlawful Luft,
over us ; ſo only ſhall we be free from great it could be poſſible, that Uriah ſhould not be in-
Offences.
vited by them, to an allowed and warrantable
The Suits of Kings are Imperative : Ambition Fruition.
did now prove a Bawd to Luft, Bathſheba yielded That David's Heart might now the rather ſtrike
to offend God, to diſhonour her Husband, to him, in comparing the chaſte Reſolutions of his
clog and wound her own Soul, to abuſe her Bo- Servant, with his own light Incontinence ; good
dy: Diſhoneſty grows bold, when it is counte- Uriah ſleeps at the Door of the King's Palace,
nanced with greatneſs. Eminent Perſons had making choice of a ſtonie Pillow, under the Ca-
need be careful of their Demands ; they fin by Au- nopy of Heaven, rather than the delicate Bed of
thority, that are follicited by the mighty. her, whom he thought as honeſt, as he knew fair.
Had Bathſheba been mindful of her Matrimonial The Ark (faith he ) and Iſrael, and Judah, dwell in
Fidelity, perhaps David had been foon checked Tents, and my Lord Joab; and the Servants of my
in his inordinate Deſire ; her Facility furthers the Lord, abide in the open Fields; ſhall I then
go
Sin. The firſt motioner of Evil is moſt faulty ; Houſe to eat, and drink, and lie with my Wife? Bytby
but as in Quarrels, fo in Offences, the ſecond Life
, and by the Life of thy Soul, I will not do this
Blow (which is the Conſent ) makes the Fray. Thing.
Good Joſeph was moved to Folly by his great and
Who can but be aſtoniſhed at this Change, to
beautiful Miſtreſs, this Fire fell upon wee Tinder, ſee a Soldier auſtere, and a Prophet wanton ?
and therefore ſoon went out.
And how doth that Soldier's Auſterity, ſhame the
Sin is not acted alone ; if but one Party be wiſe, Prophet's Wantonneſs? Oh zealous and mor-
both eſcape. It is no Excuſe to ſay I was tempted, tified Soul, worthy of a more faithful Wife, of
though by the great, though by the holy and a more juſt Maſter, how didſt thou over-look
learned ; almoſt all Sinners are miſ-led by that all baſe Senſuality,
and hatedſt to be happy
transformed Angel of Light; the Adion is that alone? War and Luſt had wont to be reputed
we muſt regard, not the Perſon ; let the Mover Friends ; thy Breaſt is not more full of Courage
be never ſo glorious, if he ſtir us to Evil
, he muſt than Chaſtity, and is ſo far from wandring after
be entertained with Defiance.
forbidden Pleaſures, that it refuſeth lawful.
The GOD that knows how to raiſe Good out There is a time to laugh, and a time to mourn ; &
of Evil, bleſſes an adulterous Copulation with that time to embrace, and a time to be far from embracing ;
ericreaſe, which he denies to the chaſt Imbrace- I even the beſt Actions are not always ſeaſonable,
much
into my
184
Contemplations.
LIB. XV.
not.
much leſs the indifferent : He that ever takes li- Death? That Fact which Wine cannot hide,
berty to do what he may, ſhall offend no leſs than the Sword fhall; Uriah ſhall bear his own Mit
he that ſometimes takes liberty to do what he may timus unto Foab; Put ye Uriah in the forefront of
the Strength of the Battel, and retire back from
If any thing, the Ark of God is fitteſt to lead him, that he may be (mitten, and die
. What is be-
our Tunes ; according as that is either diſtreſſed, come of thee, O thou good Spirit, that hadît
or profpereth, ſhould we frame our Mirth or wont to guide thy choſen Servant in his former
Mourning. To dwell in ſceiled Houſes, while Ways ? Is not this the Man, whom we lately faw
the Temple lies waſte, is the ground of God's fo Heart-ſmitten, for but cutting off the Lap of
juſt Quarrel.
the Garment of a wicked Mafter, that is now
How ſhall we fing a Song of the Lord in a thus laviſh of the Blood of a gracious and well-
ſtrange Land; if I forget thee, o Jeruſalem, let deſerving Servant ? Could it be likely, that fo
my right Hand forget her Cunning; if I do worthy a Captain could fall alone ? Could David
not remember thee, let my Tongue cleave to have expiated this Sin with his own Blood, it had
the roof of my Mouth ; yea, if I prefer not Fe- been but well ſpent ; but to cover his Sin with the
rufalem to my chief Joy.
innocent Blood of others, was a Crime above
As every Man is a Limb of the Community, fo Aſtoniſhment.
muſt he be affected with the Eſtate of the univer Oh the deep Deceitfulneſs of Sin! If the Devil
ſal Body, whether healthful, or languiſhing; it ſhould have come to David in the moſt lovely
did not more aggravate David's Sin, that while Form of Bathſheba her ſelf, and at the firſt ſhould
the Ark and Iſrael was in Hazard and Diſtreſs, he have directly and in plain Terms, ſolicited him to
could find time to looſe the Reins to wanton De- murder his beſt Servant ; I doubt not but he would
fires and Actions, than it magnifies the religious have ſpat Scorn in that Face, on which he ſhould
Zeal of Uriah, that he abandons Comfort, till he otherwiſe have doted ; now, by many cunning
ſee the Ark and Iſrael Victorious.
Windings, Satan riſes up to that Temptation, and
Common Dangers, or Calamities muft (like prevails : That ſhall be done for a colour of Guil-
the rapt Motion ) carry our Hearts contrary to tineſs, whereof the Soul would have hated to be
the Ways of our private Occaſions. He that can immediately guilty : Even thoſe, that find a juſt
not be moved with Words ſhall be tried with Horror, in leaping down from ſome high Tów-
Wine : Uriah had equally proteſted againſt feaſting er, yet may be perſwaded to defcend by Stairs
at Home, and Society with his Wife ; to the one, to the Bottom. He knows not where he ſhall
the Authority of a King forceth him abroad, in ftay, that hath willingly ſlipt into a known wick-
hope that the Exceſs thereof ſhall force him to the edneſs.
other: It is like, that holy Captain intended only How many doth an eminent Offender draw
to yield ſo much Obedience, as might conſiſt with with him into Evil ? It could not be, but that di-
his Courſe of Auſterity. But Wine is a Mocker, vers of the Attendants both of David and Bathſhe-
when it goes plauſibly in, no Man can imgaine ba muſt be conſcious to that Adultery: Great
how it will rage and tyrannize ; he that receives Mens Sins are ſeldom ſecret ; and now Foab muft
that Traytor within his Gates, ſhall too late com- be fetcht in, as Acceſſary to the Murder: How
plain of ſurprizal. Like unto that ill Spirit, it muſt this Example needs harden Joab againſt the
inſinuates ſweetly, but in the end it bites like a Conſcience of Abner's Blood ? While he cannot
Serpent, and hurts like a Cockatrice. Even good but think, David cannot avenge that in me, which
Uriah is made drunk; the holieſt Soul may be he acteth himſelf.
overtaken; it is hard gain-ſaying, where a King Honour is pretended to poor Uriah, Death is
begins an Health to a Subject ; Where, oh where, meant. This Man was one of the Worthies of
will this Wickedneſs end? David will now pro- David; their Courage fought Glory in the diffi-
cure the Sin of another, to hide his own ; Uriah's culteſt Exploits. That Reputation had never
Drunkenneſs is more David's Offence, than his. been purchaſed without Attempts of equal Dan-
It is weakly yielded to of the one, which was wil-ger: Had not the Leader and Followers of Uriah
fully intended of the other. The one was as the been more treacherous, than his Enemies were
Sinner, the other as the Tempter.
ſtrong, he had come off with Victory; now he
Had not David known, that Wine was an In- was not the firſt or laſt that periſhed by his Friends.
ducement to Luft, he had ſpared thoſe ſuperfluous David hath forgotten, that himſelf was in like
Cups. Experience had taught him, that the Eye fort betrayed in his Maſter's Intention, upon the
debauched with Wine, will look upon ftrange Dowry of the Philiſtines Fore-skins. I fear to ask,
Women: The Drunkard may be any thing, fave Who ever noted ſo foul a Plot in David's rejected
good. Yet in this the Aim failed; Grace is ſtrong- Predeceſſor ; Uriah muſt be the Meſſenger of his
er than Wine : While that with-holds, in vain own Death, Joab muſt be a Traytor to his Friend,
ſhall the Fury of the Grape attempt to carry Uri- the Hoſt of God muſt ſhamefully turn their Backs
ah to his own Bed. Sober David is now worſe upon the Ammonites ; all that Ifraelitiſh Blood muſt
than drunken Uriah. Had not the King of Iſrael | be ſhed, that Murder muſt be ſeconded with Dif-
been more intoxicate with Sin, than Uriah with ſimulation, and all this to hide one Adultery.
Drink, he had not in a fober Intemperance climb- O God, thou hadſt never ſuffered ſo dear a Fa-
ed up into that Bed, which the drunken Tempe-vourite of thine to fall fo fearfully, if thou hadit
rance of Uriah refuſed.
not meant to make him an univerſal Example to
If David had been but himſelf, how had Mankind of not preſuming, of not deſpairing:
he loved, how had he honoured this honeſt How can we preſume of not finning, or deſpair
and religious Zeal, in his fo faithful Servant; for finning, when we find ſo great a Saint thus
whom now he cruelly ſeeks to reward with fallen, thus riſen?
NATHAN

Lib. XV.
185
NATHAN and D A V I D.
Y
many thouſand had ſinned in a vain Preſumption
NATHAN and DAVID.
on their own Strength, if David had not thus
offended ? How many thouſand had deſpaired in
the conſcience of their own Weakneſſes, if theſe
Et
Husband, whom ſhe had been drawn to dif- happy for all times that we have fo holy a Sinner,
honour : How could fhe beſtow Tears enough fo finful a Penitent. It matters not how bitter the
upon that Funeral, whereof her Sin was the Pill is, but how well wrapped ; ſo cunningly hath
Cauſe ? If ſhe had but a Suſpicion of the Plot of Nathan conveyed this Dofe, that it begins to work
his Death, the Fountains of her Eyes could not e'er it be taſted: There is no one thing wherein
yield Water enough to waſh off her Husband's is more uſe of Wiſdom, than the due contriving of
Blood : Her Sin was more worthy of Sorrow, Reprehenſion, which in a diſcreet Delivery helps
than her Lofs. If this Grief had been right pla- the Diſeaſe; in an unwiſe, deſtroys Nature.
ced, the hope of hiding her Shame, and the Am Had not Nathan been uſed to the Poſſeſſion of
bition to be a Queen had not fo foon mitigated David's Ear, this Complaint had been fuſpected.
it ; neither had the upon any Terms been drawn It well beſeems a King to take Information by a
into the Bed of her Husband's Murtherer. Every Prophet. While wife Nathan was querulouſly diſ-
gleam of earthly Comfort can dry up the Tears courſing of the cruel rich Man, that had forcibly
of worldly Sorrow. Bathſheba hath foon loft her taken away the only Lamb of his poor Neighbour,
Grief at the Court ; the Remembrance of an Hus- how willingly doth David liften to the Story, and
band is buryed in the Jolity and State of a Princeſs. how ſharply (even above Law ) doth he cenſure
David ſecurely enjoys his ill-purchaſed Love, and the Fact ? ( Às the Lord liveth, the Man that hath
is content to exchange the Conſcience of his Sin, done this thing ſhall ſurely dye. ) Full little did he
for the Senſe of his Pleaſure. But the juſt and ho- think that he had pronounced Sentence againſt
ly God will not put it up fo: He that hates Sin fo himſelf; it had not been fo heavy if he had
much the more, as the Offender is more dear to known on whom it ſhould have light: We have
him, will let David feel the Bruiſe of his Fall. If open Ears and quick Tongues to the Vices of
God's beſt Children have been ſometimes ſuffered others : How ſevere Juſticers we can be to our very
to ſleep in a Sin, at laſt he hath awakened them own Crimes in others Perſons ? How flattering
in a fright.
Paraſites to another's Crime in our felves? The
David was a Prophet of God, and yet he hath Life of Doctrine is in Application; Nathan might
not only ftept into thoſe foul Sins, but ſojourns have been long enough in his Narration, in his In-
with them ; if any Profeſſion or State of Life vective, e'er David would have been touched with
could have priviledged from Sin, the Angels had his own Guiltineſs: But now that the Prop
not finned in Heaven nor Man in Paradiſe. Na-brings the Word home to his Boſom, he cannot
than the Prophet is ſent to the Prophet David, for but be affected. We may take pleaſure, to hear
Reproof, for Convi&ion; had it been any other Men ſpeak in the Clouds, we never take Profit
Man's Caſe, none could have been more quick till we find a Propriety in the Exhortation, or
ſighted than the Princely Prophet ; in his own he Reproof: There was not more cunning in the
is ſo blind, that God is fain to lend him others Parable, than Courage in the Application (Thou
Eyes. Even the Phyſician himſelf when he is ſick, art the Man.) If David be a King, he may not
ſends for the Counſel of thoſe whom his Health look, not to hear of his Faults ; God's Meſſages
did mutually aid with Advice. Let no Man think may be no other than impartial. It is a treache-
himſelf too good to learn : Teachers themſelves rous Flattery in divine Errands to regard Great-
may be taught that in their own particular, which neſs: If Prophets muſt be mannerly in the Form,
in a generality they have often taught others: It yet in the matter of Reproof, reſolute : The
is not only Ignorance that is to be removed, but Words are not their own; they are but the He-
Mif-affection.
ralds of the King of Heaven, Thus faith the Lord
Who can preſcribe a juſt Period to the beſt God of Iſrael.
Man's Repentance ? About ten Months are paf How thunder-ſtricken do we think David did
ſed ſince David's Sin: In all which time I find no now ſtand ? How did the change of his Colour be-
News of any ſerious Compunction : It could not wray the Confuſion in his Soul; while his Con-
be, but ſome glances of Remorſe muſt needs ſcience ſaid the ſame within, which the Prophet
have paſſed through his Soul long e'er this ; but a founded in his Ear ? And now left ought ſhould
due and folemn Contrition was not heard of, till be wanting to his Humiliation, all God's former
Nathan's Meſſage ; and perhaps had been further Favours ſhall be laid before his Eyes, by Way of
adjourned, if that Monitor had been longer de-Exprobation: He is worthy to be upbraided with
ferred : Alas, what long and dead Sleeps may the Mercies, that hath abuſed Mercies unto Wanton-
holieſt Soul take in fearful Sins! Were it not for neſs; while we do well, God gives and ſays no-
thy Mercy, O God, the beſt of us ſhould end our thing; when we do ill, he lays his Benefits in our
fpiritual Lethargy in Sleep of Death.
Dish, and caſts them in our Teeth, that our
It might have pleafed God as eaſily to have ſent Shame may be ſo much the more, by how much
Nathan to check David in his firſt Purpoſe of Sin- our
Obligations have been greater. The Bleflings
ning; ſo had his Eyes been reſtrained, Bathſheba of God in our unworthy Carriage, prove but the
honeſt, Uriah alive with Honour; now the Wil- Aggravations of Sin, and Additions to Judg-
dom of the Almighty knew how to win more ment.
Glory by the Permiſſion of ſo foul an Evil, than I ſee all Gods Children falling into Sin, fome
by the Prevention ; yea, he knew how by the of them lying in Sin; none of them maintaining
Permiſſion of one Sin, to prevent Millions ; how their Sin; David cannot have the Heart, or the
въ
Face



186
Contemplations.
LIB. XV.

Face to ſtand out againſt the Meſſage of God, but The ſame Mouth, with one Breath, pronoun-
now as a Man'confounded, and condemned in ces the Sentence both of Abſolucion, and Death ;
himſelf, he cries out in the bitterneſs of a wound- Abſolution to the Perſon, Death to the Illué.
ed Soul, ( I have finned againſt the Lord.) It was a Pardon may well ſtand with temporal Afiicions
.
ſhort Word, but paſſionate ; and ſuch as came where God hath forgiven, though he doth not
from the bottom of a contrite Heart; the greateſt puniſh, yet he may chaſtiſe, and that unto Blood;
Griefs are not moft Verbal : Saul confeſſed his neither doth he always forbear Correction, where
Sin more largely, leſs effectually ; God cares not he remits Revenge. "So long as he ſmites us not
for Phraſes, but for Affections. The firſt piece of as an angry Judge, we may endure to ſmart from
our amends to God for finning, is the Acknow- him, as a loving Father. Man
ledgment of Sin: He can do little that in a juſt Yet even this Rod did David deprecate with
Offence cannot accuſe himſelf. If we cannot be Tears: How fain would he ſhake off ſo eaſie a
ſo good as we would, it is reaſon we ſhould do Load? The Child is ſtricken; the Father faſts
God ſo much right, as to ſay, how Evil we are. and prays, and weeps, and lies all Night upon the
And why was not this done ſooner? It is ſtrange Earth, and abhors the Noiſe of Comfort. That
to ſee how eaſily fin gets into the Heart, how Child, which was the Fruit and Monument of his
hardly it gets out of the Mouth ; is it becauſe Sin, odious Adultery, whom he could never have look-
like unto Satan, where it hath got Poffeffion is ed upon without Recognition of his Sin, in whoſe
deſirous to hold it ; and knows that it is fully Face he could not but have ſtill read the Records
ejected by a free Confeffion? Or, becauſe in a of his own Shame, is thus mourned for, thus ſued
Guiltineſs of Deformity, it hides it ſelf in the for: It is eaſie to obſerve that good Man over-
Breaſt where it is once entertained, and hates the paſſionately affected to his Children. Who would
Light ? Or, becauſe the Tongue is ſo fee'd with not have thought, that David might have held
Self-love, that it is loath to be drawn unto any himſelf well appay'd, that his Soul eſcaped an
Verdict againſt the Heart or Hands? Or, is it out Eternal Death, his Body a violent, though God
of an idle Miſpriſion of Shame, which while it ſhould puniſh his Sin, in that Child, in whom he
ſhould be placed in offending, is miſplaced in finned? Yet even againſt this Croſs he bends his
diſcloſing of our Offence ?
Prayers, as if nothing had been forgiven him.
However, ſure I am, that God hath need even There is no Child that would be ſcourged if he
of Rakes to draw out Confeſſions; and ſcarce in might eſcape for crying: No Afidion is for the
Death it ſelf, are we wrought to a Diſcovery of time other than grievous; neither is therefore
our Errors.
yielded unto, without ſome kind of Reluctation.
There is no one thing, wherein our Folly ſhews Far yet was it from the Heart of David, to make
it ſelf more than in theſe hurtful Concealments : any Oppoſition to the Will of God; he ſued, he
Contrary to the proceedings of humane Juſtice, it ſtruggled not ; there is no impatience in Intrea-
is with God, Confeſs and live ; no ſooner can Da- ties: He well knew, that the Threats of Tempo-
vid ſay, I have fanned, than Nathan infers ; The ral Evils, ran commonly with a ſecret Condition,
Lord alſo hath put away thy Sin. He that hides his and therefore might perhaps be avoided by hum-
Sins ſhall not proſper, but he that confefſeth and ble Importunity : If any Means under Heaven
forſaketh them, ſhall find Mercy. Who would can avert Judgments, it is our Prayers. niki
not accuſe himſelf to be acquitted of God ? O God could not chooſe but like well the Bold-
God, who would not tell his Wickedneſs to thee, neſs of David's Faith, who after the Apprehen-
that knoweft it better than his own Heart, that fion of ſo heavy a Diſpleaſure, is ſo far from
his Heart may be eaſed of that Wickedneſs, which doubting of the Forgiveneſs of his Sin, that he
being not told, killeth ? Since we have finned, dares become a Sutor unto God for his fick Child.
why ſhould we be niggardly of that Action, where- Sin doth not make us more ftrange, than Faith
in we may at once give Glory to thee, and Re-confident. ad
lief to our Souls?
But it is not in the Power of the ſtrongeſt Faith,
David had ſworn in a zeal of Juſtice, that the to preſerve us from all Afflictions : After all Da-
rich Oppreſſor, for but taking his poor Neigh- vid's Prayers and Tears, the Child muft die. The
bour's Lamb, ſhould die the Death : God, by Na- careful Servants dare but whiſper this fad News:
than is more favourable to David, than to take They who had found their Maſter fo averſe from
him at his Word: Thou ſhalt not dye: the mar- the Motion of Comfort, in the Sickneſs of the
vellous Power of Repentance! Beſides Adultery, Child, feared him uncapable of Comfort in his
David had ſhed the Blood of innocent Uriah: The Death. bison sont as
wall
ftrict Law was Eye for Eye, Tooth for Tooth; Suſpicion is quick-witted : Every Occaſion
he that ſmiteth with the Sword, ſhall periſh with makes us miſdoubt that Event, which we fear;
the Sword : Yet as if a penitent Confeſſion had this Secrecy proclaims, that which they were fo
diſpenſed with the Rigour of Juſtice, now God loath to utter; David perceives his Child dead,
ſays, Thou ſhalt not dye. David was the Voice of and now he riſes up from the Earth whereon he
the Law awarding Death unto Sin: Nathan was lay, and waſhes himſelf, and changeth his Appa-
the Voice of the Goſpel, awarding Life unto the rel, and goes firſt into God's Houſe to worſhip,
Repentance for Sin. Whatſoever the Sore be, and into his own to eat ; now he refuſes no Com-
never any Soul applied this Remedy, and dyed ;fort, who before would take none; the iſſue of
never any Soul eſcaped Death, that applyed it not. things doth more fully ſhew the Will of God, than
David himſelf ſhall not die for this Fact; but the Prediction ; God never did any thing, but
his miſ-begotten Child ſhall die for him : He that what he would; he hath ſometimes foretold that
ſaid, The Lord hath put away thy Sin, yet ſaid alſo, for Tryal, which his ſecret Will intended not ; he
The Sword ſhall not depart from thine House
. sda would foretel it, he would not effe& it, becauſe
he

LIB. XV.
AMNON and TAMAR.
187
he would therefore fortell it, that he might not conceit of Greatneſs, Youth, and Eafe, have let
effect it ; his Predictions of outward Evils are not looſe to their Appetite.
always Abſolute, his Actions are : David well fees Perhaps yet, this unkindly flame, might in time,
by the event, what the Decree of God was, con- have gone out alone, had not there been a Fona-
cerning his Child; which now he could not ſtrive dab, to blow theſe coals with ill Counſel. It were
againſt
, without a vain Impatience; till we know ftrange if great Princes ſhould want ſome Parafi-
the determinations of the Almighty, it is free for tical Followers, that are ready to feed their ill Hu-
us to ſtrive in our Prayers, to ſtrive with him, not nours. Why art thou, the Kings Son, ſo lean from day
againſt him ; when once we know them, it is our to day? As if it were unworthy the Heir of a
Duty to fit down in a filent Contentation. King, to ſuffer either Law, or Conſcience, to
(Wbiles the Child was yet alive, I faſted and wept, ſtand in the way of his Dehres : Whereas wife
for I ſaid, who can tell whether the Lord will be graci- Princes know well
, that their places give them no
ous to me, that the Child may live ; but now be is priviledge of Sinning, but call them in rather to
dead, Wherefore ſhould I faft? Can I bring him back ſo much more Strictneſs
, as their example may be
again?)
more Prejudicial. lib
ots: 973
The grief that goes before an evil for Remedy, Fonadab was the Couſin-German of Amnon : Ill
can hardly be too much; but that which follows Advice is ſo much more dangerous, as the intereſt
an evil, paft Remedy, cannot be too little: Even of the giver is more; had he been a true friend,
in the faddeft Accident, Death, we may yield he had bent all the forces of his diffwafion, againſt
ſomething to Nature, nothing to Impatience : Im- the wicked motions of that ſinful Luft; and had
moderation of Sorrow, for loſſes paſt hope of Re-ſhewed the Prince of Ifrael how much thoſe lewd
covery, is more ſullen, then uſeful; our Stomack deſires provoked God, and blemiſhed himfelf;
may be bewrayed by it, not our Wiſdom. iwe and had lent his hand to ſtrangle them in their
or
to
One moliy firſt Conception. There cannot be a more worthy
improvement of Friendſhip, than in a fervent op-
har AMNON and T A MA R.
104 to poſition to the ſins of them, whom we profeſs to
A M A Ro love : No Enemy can be ſo mortal to great Prin.
ces, as thoſe officious Clients, whoſe flattery fooths
TT is not poſſible that any word of God ſhould them up in Wickedneſs : Theſe are Traytors to the
fall to the ground: David is not more ſure of Soul, and by a pleaſing Violence kill the beſt part
forgiveneſs, than ſmart : Three main fins paſſed eternally.
boere
him in this buſineſs of Uriah ; Adultery, Murder, How ready at hand is an evil Suggeſtion? Good
Diſſimulation : For all which he receives preſent Counſel is like unto Well-water, that muſt be
payment; for Adultry, in the deflowring of his drawn up with a Pump, or Bucket; Ill Counſel
Daughter Tamar; for Murder in the killing of is like to Conduit-water; which if the Cock be
his Son Amnon ; for Diſſimulation, in the contri- but turned, runs out alone; Jonadab hath ſoon
ving of both. Yet all this was but the beginning projected how Annon ſhall accompliſh his lawlefs
of Evils. Where the Father of the Family brings Purpoſe. The way muſt be to fain himſelf fick
Sin home to the Houſe, it is not eaſily ſwept out: in Body, whoſe mind was ſick of Luft; and un-
Unlawful Luft propagates it ſelf by Example ; der this pretence to procure the preſence of her,
How juſtly is David fcourged by the fin of his who had wounded, and only might cure him.
Sons, whom his Act taught to offend ?
The daily increaſing languor, and leanneſs, and
Maacha was the Daughter of an Heatheniſh paleneſs of Love-fick Amnon, might well give co-
King ; By her, had David that beautiful, but un lour to a Kerchief, and a Pallet. Now is it ſoon
happy Iſſue, Abſalom, and his no leſs fair Siſter, told David, that his eldeſt Son is caft upon his fick
Tamar : Perhaps, thus late doth David feel the pu- Bed; there needs no ſuit for his Viſitation; the
niſhment of that unfit Choice : I fhould have careful Father haftens to his Bed-ſide, not without
marvelled, if ſo holy a Man had not found croſſes doubts and fears: He that was lately ſo afflicted
in ſo unequal a Match, either in his Perſon, or at with the fickneſs of a Child that ſcarce lived to ſee
leaſt in his Seed.
the light, how ſenſible muft we needs think he
Beauty, if it be not well diſciplin’d, proves not would be, of the indiſpoſition of his firſt-born Son,
a Friend, but a Traytor; three of Davids Chil- in the prime of his Age and Hopes? It is not giv-
dren are undone by it at once, What elſe was guil-en to any Prophet to fore-ſee all things. Happy
ty of Amnons inceſtuous love, Tamars Raviſhment, had it been for David, if Amnon had been truly
Abſaloms Pride ? It is a blefling to be fair, yet ſuch fick, and fick unto Death; yet who could have
a bleſſing, as if the Soul anſwer not to the face, may perſwaded this paſſionate Father to have been
lead to a Curſe ; How commonly have we ſeen the content with this ſucceſſion of Loſſes, this early
fouleſt Soul dwell faireft? It was no fault of Tamars loſs of his Succeſſor : How glad is he to hear,
that ſhe was beautiful; the Candle offends not in that his Daughter Tamars Skill might be likely to
burning, the fooliſh Flie offends in ſcorching it fit the dyet of fo dear a Patient. Conceit is wont
ſelf in the Flame, yet it is no ſmall miſery to be to rule much both in Sickneſs and in the Cure.
come a tentation unto another, and to be made Tamar is ſent by her Father to the Houſe of Am-
but the occaſion of others Ruine. Amnon is Love- non ; Her hand only muſt dreſs that Diſh, which
ſick of his Siſter Tamar, and languiſhes of that un- may pleaſe the nice Palate of her fick Brother.
natural heat. Whither will not wanton Luft car- Even the Children of Kings, in thoſe homelyer
ry the inordinate minds of pampered and ungo- Times, did not ſcorn to put their fingers, to fome
Verned Youths ? None but this Half-fifter, will works of Huſwifery : (She took flower and did knead
pleaſe the eyes of the young Prince of Iſrael : Or- it, and did make Cakes in his fight, and did bake the
dinary pleaſures will not content thoſe whom the Cakes, and took a Pan, and powred them out before
him.)
BB 2
188
Contemplations.
LIB. XV.

bim.) Had fhe not been ſometimes uſed to ſuch | by Secreſy, and plauſible courſes of Satisfa&ion:
domeſtick Imployments
, ſhe had been now to ſeek; It is the juft judgment of God upon preſumptu-
neither had this been required of her, but upon ous Offenders, that they loſe their Wit, together
the knowledge of her Skill: She doth not plead with their Honeſty ; and are either fo blinded,
the impairing of her Beauty by the ſcorching of that they cannot fore-ſee the iſſue of their Adi
the Fire ; nor thinks her Hand too dainty for ons, or ſo beſotted, that they do not regard it.
ſuch mean Services, but ſettles to the Work, as Poor Tamar can but bewail that which she could
one that had rather regard the neceſſities of her not keep, her Virginity, not loft, but torn from
Brother, than her own State : Only Pride and her by a crael Violence : She rends her Princely
Idleneſs hath baniſht honeſt and thrifty Diligence, Robe, and laid aſhes on her Head, and laments
out of the Houſes of the Great.
the ſhame of anothers Sin; and lives more deſo-
This was not yet the Diſh that Amnon longed late then a Widow, in the Houſe of her Brother
for. It was the Cook, and not the Cates which Abſalom.
that wanton eye affected. Unlawful Acts ſeek for In the mean time, what a corroſive muſt this
Secrecy; the Company is diſmiſſed, Tamar only news needs be to the Heart of good David, whoſe
ſtays; good meaning ſuſpects nothing; whiles fatherly command had out of Love, caft his Daugh-
The preſents the Meat ſhe had prepared, to her ter into the jaws of this Lion? What an infolent
fick Brother, her ſelf is made a Prey to his outragi- affront muſt he needs conſtrue this, to be offered by
ous Lutt. The modeſt Virgin intreats, and per- a Son to a Father ; that the Father ſhould be made
ſwades in vain ; fhe lays before him the Sin, the the Pander of his own Daughter to his Son? He
Shame, the danger of the Fact; and ſince none that lay upon the ground weeping for, but the
of theſe can prevail, fain would win time by the ſickneſs of an Infant, how vexed do we think he
ſuggeſting of unpoffible Hopes; nothing but Vi- was with the villany of his Heir, with the Ra-
olence can ſtay a reſolved Sinner ; What he can- viſhment of his Daughter, both of them worſe
not by Intreaty, he will have by Force. If the than many Deaths ? What revenge can he think
Devil were not more ſtrong in Men, than Nature, of for ſo hainous a Crime, leſs than Death; and
they would never ſeek pleaſure in Violence. Am- what leſs than Death is it to him, to think of a
non hath no ſooner fulfilled his beaſtly Defires, Revenge ? Rape was by the Law of God, Capi-
then he hates Tamar more than he loved her. In- tal; how much more, when it is ſeconded with
ordinate Luſt never ends but in Diſcontentment; Inceſt? Anger was not puniſhment enough for ſo
loſs of Spirits, and remorſe of Soul, make the re- high an Offence; yet this is all that I hear of,
membrance of that Act tedious, whoſe expectati- from ſo indulgent a Father, ſaving that he makes
on promiſed Delight. If we could ſee the back up the reſt with Sorrow, puniſhing his Sons out-
of finful pleaſures, ere we behold their face, our rage in himſelf: The better natured, and more
Hearts could not but be fore-ſtalled with a juft gracious a Man is, the more ſubject he is to the
Deteftation. Brutiſh Amnon, it was thy ſelf whom danger of an Over-remiffneſs, and the excefs of
thou ſhouldeſt have hated for this Villany, not Favour and Mercy: The mild injuſtice is no leſs
thine innocent Siſter; Both of you lay together, perilous to the Common-wealth than the cruel.
only one committed Inceſt; What was the but a If David (perhaps out of the Conſcience of his
Patient in that impotent fury of Luft? How un own late Offence) will not puniſh this Fact, his
juſtly do carnal Men miſ-place their Affections ? Son Abſalom ſhall; not out of any care of Juſtice,
No Man can ſay whether that Love, or this Ha- but in a defire of Revenge. Two whole years,
tred were more unreaſonable : Fraud drew Tamar hath this fly Courtier ſmothered his Indignation,
into the Houſe of Amnon, force entertained her and fained Kindneſs ; elſe his Invitation of Am-
within, and drove her out. Fain would ſhe have non in ſpecial, had been ſuſpected. Even gallant
hid her ſhame where it was wrought, and may Abfalom was a great Sheep-maſter; the bravery
not be allowed it : That Roof under which ſhe and magnificence of a Courtier, muft be build
came with Honour, and in Obedience, and Love, upon the grounds of Frugality; David himſelf is
may not be lent her for the time as a ſhelter of bidden to this bloody Sheep-fhearing; it was no
her Ignominy. Never any Savage could be more otherwiſe meant, but that the Fathers eyes ſhould
barbarous: Sechem had raviſhed Dinah, his Offence be the witneſſes of the Tragical execution of one
did not make her odious; his Affection fo conti- Son by another; only Davids love kept him from
nued, that he is willing rather to draw blood of thac horrible Spectacle. He is careful not to be
himſelf and his people, than forgoe her whom he chargeable to that Son, who cares not to over-
had abuſed ; Amnon in one hour is in the exceſs charge his Father's Stomach with a Feaſt of
of love and hate ; and is file of her, for whom Blood.
he was ſick: She that lately kept the keys of his Amnon hath fo quite forgot his Sin, that he
Heart, is now lockt out of his Doors. Unruly dares go to feaſt in that Houſe where Tamar was
Pallions run ever into Extremities, and are then Mourning; and ſuſpects not the kindneſs of him
beſt appayed, when they are furtheft off from whom he had deſerved, of a Brother to make an
Reaſon and Moderation.
Enemy; nothing is more unſafe to be truſted, than
What could Amnon think, would be the event the fair looks of a feftred Heart: Where true Cha-
of ſo foul a Fact, which as he had not the Grace rity or juſt Satisfaction, have not wrought a ſound
to prevent, ſo he hath not the care to conceal? Reconciliation, Malice doth but lurk for the op-
If he lookt not fo high as Heaven, what could he portunity of an Advantage.
imagine would follow hereupon, but the diſplea It was not for nothing that Abfalom deferred his
fure of a Father, the danger of Law, the indig- Revenge; which is now ſo much more exquiſite,
nation of a Brother, the ſhame and outcries of the as it is longer protracted: What could be more
World; all which he might have hoped to avoid ' fearful, than when Amnons Heart was merry with
Wine

LIB. XV.
Abſalom's Return and Conſpiracy. 189
pentance ?
bris
со
Wine, to be ſuddenly ſtricken with Death? As if ceals it ; and yet ſo conceals it, that it may be
this execution had been no leſs intended to the deſcryed by a cunning Eye: If he had caft out no
Soul, than to the Body : How wickedly foever glances of Affection, there had been no hopes for
this was done by Abſalom, yet how juſt was it his Abfalom : If he had made profeſſion of love
with God, that he, who in two years impunity after ſo foul an Act, there had been no ſafety for
would find no leiſure of Repentance, ſhould now others ; now he lets fall ſo much fecret Grace,
receivce a puniſhment without poflibility of Re- | as may both hold up Abſalom in the life of his
Hopes; and not hearten the Preſumption of
O God, thou art righteous to reckon for thoſe others.
Sins, which humane Partiality or Negligence hath Good Eyes ſee light thorow the ſmalleſt Chink;
omitted, and while thou puniſh ſin with fin, to the Wit of foab hath ſoon diſcerned David's reſer-
puniſh ſin with Death ; if either David had cal- ved Affe&tion; and knows how to ſerve him in
called Amnon to account for this Villany, or Am- that which he would, and would not accompliſh:
non had called himſelf, the Revenge had not been And now deviſes how to bring into the light, that
ſo deſperate : Happy is the Man that by an un-birth of Deſire, whereof he knew David was
feigned Repentance acquits his Soul from his known both big, and aſhamed. A Woman of Tekoa, (that
Evils, and improves the days of his Peace to the Sex hath been ever held more apt for Wiles) is
prevention of future Vengeance; which if it be ſuborned to perſonate a Mourner, and to ſay that,
not done, the hand of God ſhall as ſurely over- by way of Parable, which in plain terms would
take us in Judgment, as the hand of Satan hath have founded too harſhly; and now while ſhe la-
overtaken us in miſcarriage unto Sin.
mentably lays forth the loſs and danger of her
la Sons, ſhe ſhews David his own ; and while the
moves Compaſſion to her pretended Iffué, ſhe
Abſalom's Return and Conſpiracy. ble sentence for Abſalom. We love our felves bet-
wins David to a Pity of himſelf, and a favoura-
bu
motsid
ter than others, but we fee others better than our
O
NE Act of Injuſtice draws on another; the felves; who fo would perfectly know his own
Injuſtice of David, in not puniſhing the Rape Caſe, let him view it in anothers Perfon.
of Amnon, procures the Injuſtice of Abſalom in Parables fped well with David; one drew him
puniſhing Amnon with Murder : That which the to repent of his own Sin, another, to remit Ab-
Father ſhould have juſtly revenged, and did not ; \Salom's Puniſhment ; and now, as glad to hear
the Son revenges unjuſtly. The Rape of a Si- this Plea, and willing to be perſwaded unto that,
fter was no leſs worthy of Death, than the Mur- which if he durſt, he would have fought for ; he
der of a Brother ; yea, this latter fin was there-gratifies Foab with the grant of that Suit, which
fore the leſs, becauſe that Brother was worthy of Foab more gratified him in ſuing for ; Ga bring a-
Death, though by another Hand; whereas that gain the young Man Abſalom.
Siſter was guilty of nothing but modeſt Beauty : How glad is Joab, that he hath light upon one
Yet he that knew this Rape paſſed over (two whole Act, for which the Sun, both Setting and Riſing,
years) with Impunity, dares not truſt the mercy ſhould ſhine upon him? And now he ſpeeds to
of a Father, in the pardon of his Murder ; but Geſhur, to fetch back Abſalom to Jeruſalem : He
for three years hides his head in the Court of his may bring the long baniſhed Prince to the City ;
Grandfather, the King of Geſhur. Doubtleſs, that but to the Court he may not bring him. (Let him
Heatheniſh Prince gave him a kind Welcome, for turn to his own Houſe, and let him not ſee my face.)
ſo meritorious a Revenge of the diſhonour doneThe good King hath fo ſmarted with Mercy,
to his own Loyns.
that now he is reſolved upon Auſterity; and will
No Man can tell, how Abſalom ſhould have ſped relent but by Degrees; it is enough for Abſalom that
from the hands of his otherwiſe over-indulgent he lives, and may now breath in his native Air ;
Father, if he had been apprehended in the heat David's face is no object for the Eyes of Murthe-
of the Fact. Even the largeſt Love may be over- rers : What a Dearling this Son was to his Father,
ftrained, and may give a fall in the breaking: appears in that, after an unnatural and barbarous
Theſe fearful effects of Lenity, might perhaps Rebellion, Paſſionate David wiſhes to have chang-
have whetted the ſeverity of David, to ſhut up ed lives with him; yet now, while his Bowels
theſe outrages in Blood; now this diſpleaſure was yearned, his Brow frowned; the face may not be
weakned with Age: Time and Thoughts have di- ſeen, where the heart is ſet.
geſted this hard Morſel ; Davids Heart told him, The beſt of God's Saints may be blinded with Af-
that his Hands had a ſhare in this Offence, that fection; but when they ſhall once ſee their Er-
Abſalom did but give that ſtroke, which himſelf rors, they are careful 'to correct them. Where-
had wrongfully forborn ; that the unrecoverable fore ſerves the power of Grace, but to fubdue the
lofs of one Son, would be but wofully relieved inſolencies of Nature ? It is the wiſdom of Pa-
with the loſs of another ; he therefore, that in rents, as to hide their Hearts from their beſt Chil-
the news of the deceaſed Infant could change his dren, ſo to hide their Countenances from the Un-
Cleaths, and waſh himſelf, and chear up his Spi- gracious: Fleſhly reſpects may not abate their ri-
rits, with the Reſolution of, I shall go to him, be gour to the ill deſerving. For the Child to fee all
Shall not return to me, comforts himſelf concerning his Father's Love, it is enough to make him Wan-
Amnon; and begins to long for Abſalom.
ton, and of wanton Wicked : For a wicked Child,
Thoſe three years Baniſhment feemed not ſo to ſee any of his Father's Love, it emboldens him
much a puniſhment to the Son, as to the Father, in Evil, and draws on others.
new David begins to forgive himſelf; yet out Abſalom's Houſe is made his Prifon; juſtly is he
of his Wiſdom, fo inclines to favour, that he con- confined to the place which he had ſtained with
Blood.
190
Co to Contemplations. A LIB. XV.

Blood. Two years doth he live in Jeruſalem, forth her abortive Deſires : How happy were we,
without the happineſs of his Father's fight; it was if our Affection could be ſo eager of ſpiritual and
enough for David and him to ſee the ſmoak of heavenly Promotions ! Oh that my Soul could find
each others Chimnies. In the mean time, how it ſelf ſo reſtleſs, till it feel the weight of thac
impatient is Abſalom of this Abſence ? He ſends Crown of Glory.
for Foab, the Solicitor of his Return; ſo hard an Outward Pomp, and unwonted ſhews of Mag-
Hand, doth wiſe and holy David carry over his nificence, are wont much to affect the light minds
reduced Son, that his friendly Interceffor, foab, of the Vulgar. Abſalom therefore to the incom-
dares not viſit him.
parable comlineſs of his Perſon, adds the unuſu-
He, that afterwards kindled that ſeditious fire al ſtate of a more than Princely Equipage. His
over all Iſrael, fets fire now on the field of Foab; Chariots rattle, and his Horſes trample proudly in
whom Love cannot draw to him, Fear and Anger the Streets; fifty Footmen run before their glit-
ſhall; continued Diſpleaſure hath made Absalom tering Maſter : Jeruſalem rings of their glorious
deſperate ; five years are paſſed ſince he faw the Prince, and is ready to adore theſe continual Tri-
face of his Father; and now is he no leſs weary umphs of Peace. Exceſs and Novelty of expen-
of his Life, than of this Delay; (mvherefore am I live Bravery and Oftentation in publick Perſons,
come down from Geſhur? It had been better for me, gives juſt cauſe to ſuſpect either Vanity, or a
to have been there ftill: Now therefore let me ſee the Plot ; true-hearted David can miſdoubt nothing in
Kings face, and if there be any Iniquity in me, let him him, to whom he had both given Life, and for-
kill me.) Either Baniſhment, or Death, ſeemed given this. Love conſtrued all this, as meant to
as tolerable to him, as the debarring of his Fa- the honour of a Fathers Court, to the expreſſion
thers fight.
of Joy and Thankfulneſs for his Reconcilement :
What a torment ſhall it be to the Wicked, to be The Eyes and Tongues of Men are thus taken
ſhut out for ever, from the preſence of a God, up: Now hath Abfalom laid ſnares for their Hearts
without all poflible hopes of Recovery? This allo: He riſes early , and ſtands beſide the way of
was but a Father of the Fleſh, by whom, if Ab- the Gate: Ambition is no niggard of her Pains;
ſalom lived at firſt, yet in him he lived not, yea, ſeldom ever is good meaning fo Induſtrious; the
not without him only, but againſt him that Son more he ſhined in Beauty and Royal Attendance,
found he could live; God is the Father of Spirits, ſo much more Glory it was to neglect himſelf
,
in whom we ſo live, that without him can be no and to prefer the care of Juſtice to his own Caſe :
Life, no Being ; to be ever excluded from him, Neither is Abſalom more painful than plauſible;
in whom we live and are, what can it be but an his Ear is open to all Plaintives, all Petitioners:
eternal Dying, an eternal Periſhing? If in thy There is no Cauſe which he flatters not, See,
Preſence, 'O God, be the fulneſs of Joy, in thine thy matters are good and right; his Hand flatters
Abfence, muft needs be the fulneſs of Horror and every comer with a Salutation, his Lips with a
Torment; hide not thy face from us, O Lord, but Kiſs. All Men, all Matters, are foothed faving
fhew us the light of thy Countenance, that we the State and Government; the Cenſure of that
may live, and praiſe thee.
is no leſs deep, than the Applauſe of all others,
Éven the fire of Foabs Field, warmed the heart (There is none deputed of the King to hear thee.)
of David, while it gave him proof of the heat of What inſinuations could be more powerful? No
Abſalom's filial Affection. As a Man therefore in- Muſick can be ſo ſweet to the Ears of the un-
wardly weary of ſo long Diſpleaſure, at laſt he ſtable Multitude, as to hear well of themſelves,
receives Abſalom to his Sight, to his Favour; and ill of their Governours: Abfalom needs not to
ſeals his Pardon with a kiſs : Natural Parents know wiſh himſelf upon the Bench : Every Man ſays,
not how to retain an everlaſting anger towards Oh, what a curious Prince is Abfalom : What a
the fruit of their Loins; how much leſs ſhall the juſt and careful Ruler would Abſalom be? How
God of Mercies be unreconcileably diſpleaſed happy were we, if we might be judged by Ab-
with his own; and ſuffer his Wrath to burn like Salom? Thoſe qualities which are wont ſingle to
fire that cannot be quenched ? He will not always grace others, have conſpired to meet in Abfa-
chide, neither will he keep his Anger for ever : lom : Goodlineſs of Perſon, Magnificence of State,
His wrath endureth but a Moment, in his favour gracious Affability, unwearied Deligence, Humi-
is Life ; Weeping may endure for a Night, but lity in Greatneſs, feeling Pity, love of Juſtice,
Joy cometh in the Morning.
care of the Commonwealth; the World hath not
Abſalom is now as great as fair; Beauty and ſo compleat a Prince as Abfalom : Thus the hearts
Greatneſs make him proud ; Pride works his ruine; of the People are not won, but ſtoln by a
great Spirits will not reſt content with a moderate cloſe Traytor froin their lawfully Anointed So-
Proſperity : Ere two years be run out, Abſalom veraign. Over-fair ſhews are a juft Argument
runs out into a deſperate plot of Rebellion; none of unſoundneſs; no natural Face hath fo clear
but his own Father was above him in Iſrael ; none a White and Red, as the Painted : Nothing
was ſo likely, in humane expectation, to fac-wants now but a cloak of Religion, to perfect
ceed his Father; if his Ambition could but have the Treachery of that ungracious Son, who car-
contained it ſelf for a few years, (as David was ried Peace in his Name, War, in his Heart ;
now near his Period) dutiful carriage might have and how eaſily is that put on? Abſalom hath an
procured that by Succeſſion, which now he fought holy Vow to be paid in Hebron! The devout Man
by force. An aſpiring Mind is ever impatient, had made it long ſince, while he was exiled
and holds Time it ſelf an Enemy, if it thruſt it ſelf in Syria, and now he hafts to perform it, (if the
importunately betwixt the hopes and fruition : Lord fall bring me back again to Jeruſalem, then
Ambition is never but in Travel, and can find no will I ſerve the Lord; ) wicked Hypocrites care
intermiſſion of painful Throws, till ſhe have brought not to play with God, that they may mock
Men.

Lib. XV.
Abſalom's Return and Conſpiracy.
191
Men. The more deformed any Act is, the fairer Intentions ? The name of Davids Son carries
Viſor it ſtill feeketh.
them againſt the Father of Abſalom, and now theſe
How glad is the good old King, that he is ſimple Ifraelites, are unwittingly made Loyal Rea
bleſſed with fo godly a Son; whom he diſmiſ- bels. Their Hearts are free from a Plot, and
ſeth laden with his cauſleſs Bleſſings ? What truſt they mean nothing but Fidelity in the atten
is there in Fleſh and Blood, when David is not dance of a Traytor. How many thouſands are
ſafe from his own Loyns ? The Conſpiracy is thus ignorantly miſled into the train of Errour?
now fully forged, there lacked nothing but this Their fimplicity is as worthy of Pity, as their
guilt of Piety to win favour and value in all miſguidance of Indignation. Thoſe that will ſuffer
Eyes; and now it is a wonder, that but two themſelves to be carried with ſemblances of Truth
hundred honeſt Citizens go up with Abſalom from and Faithfulneſs, muſt needs be as far from Safe-
Jeruſalem : The true-hearted lye moſt open to ty, as Innocence.
Credulity : How eaſie it is to beguile harmleſs
House
Son 1911 A mo lang taler som
bonat dingstjod Barthes widobilo mogu
blog
BOSS
who a TEME brands is to bupata eli on saat
Bon bontone ed or able to do is to get mot sitt probneje
od giltere
bo
FOTO 1292703 live his achtste hool
to outro
u bald in SIM
This domasyon
SOTO olarsys
Con una col sort og drzavnih ball ydoedd
Subdoll an anti-ODD do obeteg
Türsi il web una bon
BARATO NAS riboleto serve hors stages
kogniw guts bois LUR
Oh bolo
Con-
odgorlubbproduto
tits moduli beitung
online ol barn To Love on
Blod og 70 gW 10 online
Per bi wedi Aliados en un abriqa usd to be
er og holder de koormus
Povestea sunt de towo BEW
dorsal bailesing Boat
192
เป็นเน
Contemplations
Em not to me T
570
оны
ods Wortbns Tortilises tort
Follo. I oni plan
foolis oli sitt
-1919 o ni vilobit ALL
sus bra rolo vasere WOH As sons Viva on, bool bus toll mio
one to normali vanstotel Badea ano al sanoat mot
ID VISTO W 85
Dhol liwasilu stod Icong The Sixteenth BOOK. 03 Voit to alig
suit to sombldmot risiw
os deben
ZOOP stortor
GT
CONTAINING
Shimei curſing.
ACHITOPHEL.
The Death of ABS AL O M.
SHEBA's Rebellion.
The Gibeonites revenged.
The Numbring of the People.

VV
SHIMEI curſing.
Exceptions to be taken againſt a Man, let him
look to have them laid in his Diſh when he fares
the hardeſt. This Practice have wicked Men
Ith an heavy Heart, and a cove- learnt of their Maſter, to take the utmoſt Advan-
red Head, and a weeping Eye, tages of our AMictions; he that ſuffers had need
and bare Feet, is David gone to be double armed, both againſt Pain and Cen-
away from Jeruſalem ; never did ſure.
he with more Joy come up to this City, than now Every Word of Shimei was a Slaunder; he that
he left it with Sorrow: How could he do other- took Saul's Spear from his Head, and repented to
wife, whom the Inſurrection of his own Son drove have but cut the Lap of his Garment, is reproach-
out from his Houſe, from his Throne, from the ed as a Man of Blood : The Man after God's own
Ark of God? And now, when the Depth of this Heart is branded for a Man of Belial. He that was
Grief deſerved nothing but Compaſſion, the foul ſent for out of the Fields to be anointed, is taxed
Mouth of Shimei entertains David with Curſes : for an Uſurper : If David's Hand were ſtained
There is no ſmall Cruelty in the picking out of a with Blood, yet not of Saul's Houſe; it was his
time for Miſchief; that Word would ſcarce gall at Servant, not his Mafter that bled by him; yet is
one Seaſon, which at another killeth. The ſame the Blood of the Lord's anointed caſt in Davids
Shaft flying with the Wind pierces deep, which Teeth, by the ſpight of a falſe Tongue. Did we
againſt it, can hardly find ſtrength to ſtick up- not ſee David (after all the Proofs of his humble
right. The valour, and juſtice of Children con- Loyalty ) ſhedding the Blood of that Amalekite,
demns it for injuriouſly cowardly to ſtrike their who did but ſay he fhed Saul's ? Did we not hear
Adverſary when he is once down. It is the Mur- him lament paſſionately for the Death of ſo ill a
der of the Tongue to inſult upon thoſe, whom Mafter, chiding the Mountains of Gilboa on which
God hath humbled, and to draw Blood of that he fell, and angerly wiſhing that no Dew might
Back, which is yet blew from the Hand of the fall where that Blood was poured out; and
Almighty. If Shimei had not preſumed upon Da- charged the Daughters of Iſrael to weep over Saul,
vid's Dejection, he durft not have been thus bold; who had cloathed them in ſcarlet ? Did we not
now he that perhaps durft not have lookt at one of hear and ſee him inquiring for any remainder of
thoſe Worthies ſingle, defies them all at once, and the Houſe of Saul, that he might lhew hin the
doth both caſt, and ſpeak Stones againſt David, Kindneſs of God ? Did we not ſee him honouring
and all his Army. The Malice of baſe Spirits lame Mephiboſheth with a Princely Seat at his own
ſometimes carries them further, than the Courage Table ? Did we not ſee him revenging the Blood
of the Valiant.
of his Rival Iſboſheth, upon the Heads of Rechab
In all the time of David's Proſperity, we heard and Baanah? 'What could any living Man have
no News of Shimei; his Silence and colourable done more to wipe off theſe bloody Aſperſions ?
Obedience made him paſs for a great Subject; Yet is not a Shimei aſhamed to charge innocent Da-
yet all that while was his Heart unſound and vid with all the Blood of the Houſe of Saul.
trayterous. Peace and good Succeſs hides many How is it likely this clamorous Wretch had ſe-
a fålſe Heart (like as the Snow-drift covers an cretly traduced the Name of David, all the time
heap of Dung ) which once melting away, de- of his Government, that dares thus accuſe him to
ſcries the Rottenneſs that lay within : Honour his Face, before all the mighty Men of Iſrael, who
and Welfare are but flattering Glaſſes of Mens were Witneſſes of the contrary? The greater the
Affections : Adverſity will not deceive us, but will Perſon is, the more open do his Actions lie to
make a true Report as of our own Powers, fo of miſ-interpretation and cenſure. Every Tongue
the Diſpoſition of others.
ſpeaks partially according to the Intereſt he hath
He that ſmiled on David in his Throne, curſeth in the Cauſe, or the patient. It is not poſſible
him in his Flight: If there be any Quarrels, any that eminent Perſons ſhould be free from Im-
putations;

LIB. XVI.
193
SAMEI curſing.
ز
putations ; Innocence can no more protect them, | Abſalom, nor the unjuſt Curſes of Shimei that can
than Power.
put David quite out of Heart ; It may be that the
If the Patience of David can digeſt this Indig- Lord will look on mine Affli&tion, and will requite good
nity, his Train cannot ; their Fingers could not for his curfing this day
. So well was David ac-
but itch to return Iron for Stones. If Shimei rail quainted with the Proceedings of God, that he
on David, Abiſhai rails on Shimei, Shimei is of Saul's knew cheriſhing was ever wont to follow ſtripes,
Family, Abifhai of David's; each ſpeaks for his after vehement Evacuation, Cordials ; after a
own : Abifhai moft juſtly bends his Tongue againſt dark Night the clear Light of the Morning: Hope
Shimei, as Shimei againſt David moſt unjuſtly : therefore doth not only uphold, but chear up his
Had Shimei been any other than a Dog, he had Heart in the midſt of his Sorrow : If we can look
never ſo rudely barked at an harmleſs Paſſenger, beyond the Cloud of our Affliction, and ſee the
neither could he deſerve leſs than the loſs of that Sun-fhine of Comfort on the other ſide of it, we
Head which had uttered fuch Blafphemies againſt cannot be fo diſcouraged with the Preſence of
God's Anointed : The Zeal of Abifhai doth but Evil, as heartned with the Iflue: As on the con-
plead for Juſtice, and is checked ; What have I to trary, let a Man be never fo merry within, and
do with you, ye Sons of Zeruiah ? David ſaid not fo fee Pain and Miſery waiting for him at the Door,
much to his Reviler, as to his Abertor : He well his Expectation of Evil ſhall eaſily daunt all the
faw that a Revenge was juſt but not feaſonable ; he senſe of his Pleaſure ; the Retributions of tempo-
found the preſent a fit time to ſuffer Wrongs, not ral Favours go but by Peradventures; ( It may be
to right them: He therefore gives way rather the Lord will look on mine ifliction ;) of eternal, are
meekly to his own Humiliation, than to the Pu- certain and infallible: If we fuffer, we ſhall reign;
niſhment of another : There are Seaſons wherein why ſhould not the Aſſurance of reigning make
lawful Motions are not fit to be cheriſhed: An- us triumph in ſuffering ?
ger doth not become a Mourner : One Paſſion at David's Patience draws on the Inſolence of Shi-
once is enough for the Soul. Unadviſed Zeal mei. Evil Natures grow Preſumptuous upon For-
may be more prejudicial, than a cold Remiſ-bearance : In good Diſpoſitions, Injury unanſwe-
neſs.
red grows weary of it ſelf, and dies in a voluntary
What if the Lord for the Correction of his Ser-Remorſe ; but in thoſe dogged Sromachs, which
vant, have ſaid unto Shimei, Curſe David; yet is are only capable of the Reſtraints of Fear, the
Shimei's Curſe no leſs worthy of Abifhai's Sword; ſilent Digeſtion of a former Wrong provokes a
the Sin of Shimei's Curſe was his own, the ſmart ſecond: Mercy had need to be guided with Wif-
of the Curſe was God's; God wills that, as De- dom, left it prove cruel to it ſelf.
vid's Chaſtiſement, which he hates as Shimei's Oh the baſe Minds of inconftant Time-ſervers !
Wickedneſs; that lewd Tongue moved from God, Stay but a while, till the Wheel be a little turned,
it moved lewdly from Satan. Wicked Men are you ſhall ſee humble Shimei fall down on his Face
never the freer from Guilt, or Puniſhment, for that before David, in his return over fordan ; now his
Hand which the holy God hath in their offenſive Submiſſion ſhall equal his former Rudeneſs, his
Adions ; yet David can ſay, Let him alone, and let Prayers ſhall requite his Curſes; his Tears make
bim curſé, for the Lord bath bidden him ; as meaning amends for his Stones, Let not my Lord impute Ini-
to give a Reaſon of his own Patience, rather than quity unto me ; neither do thou remember that which thy
Shimei's Impunity : The Iſſue fhewed how well Servant did perverſly, the day that my Lord the King
David could diſtinguiſh betwixt the Act of God, went out of Jeruſalem, that the King should take it to
and of a Traytor ; how he could both kiſs the Rod, heart, for thy Servant doth know that I have finned :
and burn it : There can be none fo ítrong Motive Falſe-hearted Shimei, had Abſalom proſpered, thou
of our meek Submiſſion to Evils, as the Acknow-hadſt not finned, thou hadît not repented; then
ledgment of their Original ; he that can ſee the hadſt thou bragged of thine Inſultation over his
Hand of God ſtriking him by the Hand or Tongue Miſeries, whole Pardon thou now beggeſt with
of an Enemy, ſhall more awe the firſt Mover of Tears. The changes of worldly Minds are thank-
his Harm, than malign the Inſtrument. Even leſs, ſince they are neither wrought out of Con-
while David laments the Rebellion of his Son, he ſcience nor Love, but only by ſlaviſh fear of juſt
gains by it ; and makes that the Argument of his Puniſhment.
Patience, which was the Exerciſe of it. Behold, David could ſay no more to teſtifie his Sorrow
my Son which came forth of my Bowels ſeeketh my Life ; (for his hainous Sins againſt God ) to Nathan, than
bir much more now may this Benjamite do it? The Shimei ſays of himſelf to David; whereto may be
Wickedneſs of an Abſalom may rob his Father of added the Advantage of a voluntary Confeſſion
Comfort, but ſhall help to add to his Father's in this Offender, which in David was extorted by
Goodneſs
. It is the Advantage of great Croſſes, the Reproof of a Prophet ; yet is David's Con-
that they ſwallow up the leſs ; cne Man's Sin fefſion ſeriouſly penitent, Shimei's craftily hypo-
cannot be excuſed by anothers, the leſſer by the critical : Thoſe Alterations are juſtly, ſuſpected,
greater ; if Abſalom be a Traytor, Shimei may not which are ſhaped according to the Times and out-
curſe and rebell : But the Paſſion conceived from ward Occaſions : The true Penitent looks only at
the Indignity of a Stranger may be abated by the God and his Sin, and is changed when all other
harder Meaſure of our own; if we can therefore things are themſelves.
fuffer becauſe we have ſuffered, we have profited Great Offences had need of anſwerable Satis-
by our Afliction. A weak Heart faints with faction: As Shimei was the only Man of the Houſe
every addition of fucceeding Trouble ; the Strong of Benjamin that came forth and curſed David in
Tecollects it ſelf, and is grown ſo skilful, that it his Flight, ſo is he the firſt Man ( even before
bears off one Miſchief with another.
thoſe of the Houſe of Foſeph, though nearer in
It is not either the unnatural Inſurrection of ſituation ) that comes to meet David in his re-
Сс
turn
194
Contemplations.
Lib. XVI.

turn with Prayers and Gratulations: Notorious their Wickedneſs, as if there were no over-ruling
Offenders may not think to ſit down with the Power to croſs their Deſigns, or to revenge them:
Task of ordinary Services ; the Retributions of He that fits in Heaven laughs them to ſcorn, and
their Obedience muſt be proportionable to their ſo far gives way to their Sins, as their Sins may
Crimes.
bo to gathe
prove Plagues unto themſelves.
Theſe two Sons of David met with peftilent
Counſel; Amnon is adviſed to inceſt with his
so
A
Siſter ; Abfolem is adviſed to inceſt with his Faa
CHITOPHE L.
ther's Concubines : That by Jonadab, this by Achi-
and quando id blod
tophel: Both prevail : It is as eaſie at leaſt to take
Schooncas Pairid heard of Acbitnikel's Hand in ill Counſelas it Villany in
that Conſpiracyfalls to his Prayers, the great, cannot want either Projectors to deviſe,
Lord, I pray thee turn the Counſel of Achitophel into or Paraſites to execute the moſt odious Sins.
Fooliſhneſs : The known Wiſdom of his revolted The Tent is ſpread (left it ſhould not be con-
Counſellor made him a dangerous and dreadful | ſpicuous enough ) on the Top of the Houſe : The
Adverſary: Great Parts mil-imployed cannot but Ad is done, in the Sight of all Iſrael : The Filthi-
prove moſt miſchievous : when Wickedneſs is neſs of the Sin was not ſo great, as the Impudency
armed with Wit, and Power, none but a God can of the Manner. When the Prophet Nathan came
defeat it; when we are matched with a ſtrong and with that heavy Meſſage of Reproof, and Me-
ſubtle Enemy, it is high time (if ever ) to be nace to David, after his Sin with Bathſheba, he
devout: If the Bounty of God have thought could ſay from God, Behold I will raiſe up Evil
good to furniſh his Creatures with Powers to war againſt thee, out of thine one Houſe, and will take thy
againſt himſelf, his Wiſdom knows how to turn Wives before thine Eyes, and give them unto thy Neigh-
the Abuſe of thoſe Powers to the Shame of the bour, and be shall lie with thy Wives in the Sight of this
Owners, and the Glory of the Giver.
Sun : For thou didft it ſecretly, but I will do this thing
Oh the Policy of this Machiaval of Iſrael, no leſs before all Iſrael, and before this Sun. The Counſel
deep than Hell it ſelf! Go into thy Father's Goncubines, of Achitophel, and the Luft of Abſalom, have ful-
which he hath left to keep the Houſe ; and when all Il filled the Judgment of God. Oh the Wiſdom of
rael ſhall bear that thou art abhorred of thy Father, the the Almighty, that can uſe the worſt Evils well;
Hands of all that are with thee ſhall be ſtrong. The and moſt juſtly make the Sins of Men his Executi-
firſt care muſt be to ſecure the Faction : There oners !
can be no ſafety in fiding with a doubtful Rebel ; It was the Sin of Reubens that he defiled his Fa-
if Abſalom be a Traytor, yet he is a Son, Nature ther's Bed ; yet not in the ſame height of Lewd-
may return to it felf; Abſalom may relent, David neſs: What Reuben did in a youthful Wantonneſs,
may remit ; where then are we that have helpt to Abſalom did in a malicious Deſpight : Reuben fin-
promote the Conſpiracy? The Danger is ours, ned with one, Abſalom with ten; Reuben ſecretly,
while this Breach may be pieced ; there is no way Abſalom in the open Eyes of Heaven and Earth;
but to ingage Abfalom in ſome further Act, unca-yet old Jacob could ſay of Reuben, Thou ſhalt not
pable of Forgiveneſs : Beſides the Throne, let him excel, thy Dignity is gone ; while Achitophel ſays to
violate the Bed of his Father; unto his Treaſon Abfalom, Thy Dignity ſhall ariſe from Incest ; Climb up
let him add an Inceſt, no leſs unnatural ; now ſhall to thy Father's Bed, if thou wilt ſit in his Throne : If
the World ſee that Abſalom neither hopes nor cares Achitophel were a Politician, Jacob was a Prophet;
for the Reconciliation of a Father : Our Quarrel if the one ſpake from carnal Senſe, the other from
can never have any ſafe End but Victory, the hope divine Revelation. Certainly to fin is not the way
whereof depends upon the Reſolution of our Fol- to proſper ; what ever vain Fools promiſe to them-
lowers; they cannot be reſolute, but upon the un ſelves, there is no Wiſdom, nor Underſtanding,
arpdonable Wickedneſs of their Leader: Neither nor Counſel againſt the Lord.
can this Villany be ſhameful enough, if it be ſecret. After the Rebellion is ſecured for Continuance,
The cloſeneſs of Evil argues Fear, or Modeſty ; the next care is that it may end in Victory; this
neither of which can befeem him that would be a alſo hath the working Head of Achitophel projected.
ſucceſsful Traytor : Set up a Tent on the Top of Wit and Experience told him, that in theſe Caſes
the Houſe, and let all Iſrael be Witneſſes of thy of Aſſault, Celerity uſes to bring forth the happi-
Sin, and thy Father's Shame: Ordinary Crimes eſt Diſpatch: Whereas Protračtion is no fmall
are for vulgar Offenders : Let Abſalom fin eminent- Advantage to the Defendant. Let me (faith he)
ly; and do that which may make the World at chcoſe out now twelve Thouſand Men, and I will up, and
once to bluſh, and wonder.
follow after David this Night; and I will come upın
Who would ever have thought that Achitophel him while he is weary and weak-handed. No Advice
had lived at Court, at the Council-table of a Da- could be more pernicious : For, beſides the Wear
vid? Who would think that Mouth had ever ſpo- rineſs and Unreadineſs of David, and his Army,
ken well ? Yet had he been no other than as the the Spirits of that worthy Leader were daunted,
Oracle of God to the Religious Court of Iſrael; and dejected with Sorrow, and offered way to
even while he was not wiſe enough to be good the Violence of a ſudden Aſſault. The Field had
Policy and Grace are not always lodged under been half won e'er any blow ſtricken. Achitophel
one Roof: This Man while he was one of David's could not have been reputed ſo wiſe, if he had not
deep Counſellors, was one of David's Fools that learn'd the due Proportion betwixt Adions and
ſaid in their Hearts, There is no God; elſe he could ) Times: He that obſerveth every Wind ſhall ne-
not have hoped to make good an Evil with worſe, ver ſow; but he that obſerves no Wind at all,
to build the Succeſs of Treaſon upon Inceſt.
ſhall never reap.
Prophane Hearts do ſo contrive the Plots of
The







Lib. XVI.
195
ACHITOPHE L.
Gods pro-
The likelieſt Devices do not always fucceed;lity of a Maid inſtructed them in their Meſſage,
the God that had appointed to eſtabliſh David's the fubtilty of a Woman ſaved their Lives. At
Throne, and determined Salomon to his Succeſſion, the Well of Rogel they received their Meſſage,
finds means to croſs the Plot of Achitophel by a in the Well of Bahurim was their Life faved: The
leſs probable Advice: Huſhai was not fent back ſudden wit of a Woman hath choaked the mouth
for nothing; where God hath in his ſecret Will of her Well with dryed Corn, that it might not
decreed any Event, he inclines the Wills of Men bewray the Meſſenger : And now David hears
to approve that which may promote his own Pur- ſafely of his danger, and prevents it ; and though
poſes; neither had Hufhai ſo deep an Head, nei- weary with Travel, and laden with Sorrow, he
ther was his Counſel ſo ſure, as that of Achito- muſt ſpend the Night in his remove.
phel, yet his Tongue ſhall refel Achitophel
, and di- miſes of his Deliverance, and the confirmation of
vert Abſalom : The pretences were fairer, though his Kingdom may not make him neglect the means
the grounds were unfound : Firſt, to ſweeten his of his Safety: If he be faithful, we may not be
Oppoſition, he yields the praiſe of Wiſdom to his careleſs, fince our Diligence and Care are appoint-
Adverſary in all other Counſels
, that he may have ed for the Factors of that Divine Providence; the
leave to deny it in this : His very Contradiction Acts of God muft abate nothing of ours; rather
in the preſent infinuates a general Allowance. muft we labour, by doing that which he requi-
Then, he ſuggeſts certain apparent truths con- reth, to further that which he decreeth.105
cerning David's Valour, and Skill, to give coun There are thoſe that have great Wits for the
tenance to the Inferences of his Improbabilities. Publick, none for themſelves: Such was Achito-
Laſtly, he cunningly feeds the proud humour of phel, who while he had Power to govern a State,
Abfalom, in magnifying the power and extent of could not tell how to rule his own Paſſions: Ne-
his Commands, and ends in the glorious boaſts of ver till now do we find his Counſel baulked, nei-
his fore-promiſed Victory; as it is with Faces, fother was it now rejected as ill, only Huſhaies was
with Counſel, that is fair that pleaſeth. He that allowed for better; he can live no longer now
gives the utterance to words, gives alſo their ſpeed: that he is beaten at his own Weapon : This alone
Favour both of Speech and Men, is not ever ac- is cauſe enough to ſaddle his Afs, and to go home
cording to Deſert, but according to Foreordina- and put the Halter about his own Neck. Pride
tion : The Tongue of Hufhai, and the Heart of cauſes Men both to miſ-interpret Diſgraces, and
Abſalom, is guided by a Power above their own; to over-rate them: Now is David's Prayer heard,
Huſhai ſhall therefore prevail with Abſalom, that Achitophels Counſel is turned into fooliſhneſs: Deſpe-
the Treaſon of Abſalom may not prevail: He that rate Achitophel, what if thou be not the wifeft
worketh all in all things, ſo diſpoſeth of wicked Man of all Ifrael? Even thoſe that have not at-
Men and Spirits, that while they do moſt oppoſe tained to the higheſt pitch of Wiſdom, have found
his revealed Will, they execute his Secret; and Contentment in a Mediocrity : What if thy Coun-
while they think moſt to pleaſe, they overthrow ſel were deſpiſed ? A wiſe Man knows to live
themſelves.
happily in ſpight of an unjuſt Contempt : What
When Abſalom firſt met Huſhai returned to Hie- madneſs is this, to revenge another Man's Repu-
ruſalem, he upbraided him pleaſantly with the tation upon thy felf? And while thou ſtriveſt for
ſcoff of his profeſſed friendſhip to David ; Is this, the higheſt room of Wiſdom, to run into the
thy kindneſs to thy Friend? Sometimes there is more groſſeſt extremity of Folly? Worldly Wiſdom is
truth in the Mouth than in the Heart, more in no protection from Shame and ruine. How eaſily
Jeſt than in Earneſt : Huſhai was a friend, his ſtay may a Man, though naturally Wiſe, be made
was his kindneſs; and now he hath done that for weary of Life ? A little Pain, a little Shame, a
which he was left at Hierufalem, diſappointed Achi- little Loſs, a ſmall Affront, can ſoon rob a Man of
tophel, preſerved David; neither did his kindneſs all Comfort and cauſe his own Hands to rob
to his Friend reſt here, but (as one that was juft- him of himſelf: If there be not higher reſpects
ly jealous of him with whom he was allowed to than the World can yield, to maintain us in Be-
temporize) he miſtruſts the approbation of Abfa- ing, it ſhould be a Miracle if Indignation did not
lom; and not daring to put the life of his Maſter kill more than Diſeaſe : Now, that
God by whoſe
upon ſuch an hazard, he gives charge to Zadok Appointment we live here, for his moſt wiſe and
and Abiathar, of this intelligence unto David: We holy Purpoſes, hath found means to make Life
cannot be too ſuſpicious when we have to do with ſweet, and Death terrible.
thoſe that are faithleſs: We cannot be too curious What a mixture do we find here of Wiſdom and
of the ſafety of good Princes.
Madneſs ? Achitophel will needs hang himſelf;
Huſhai fears not to deſcry the ſecrets of Abſalom's there is Madneſs : He will yer ſet his Houſe in Or-
Counſel; to betray a Traytor, is no other than a der ; there is an Act of wiſdom : And could it
commendable Work : Zadok and Abiathar are faſt be poſſible that he, who was ſo wiſe as to ſet
within the Gates of Jeruſalem; their Sons lay pur- his Houſe in Order, ſhould be ſo mad as to hang
poſely abroad in the fields; this Meſſage that con- himſelf ? That he ſhould be careful to order his
cerned no leſs than the Life of David, and the Houſe, who regarded not to order his impotent
whole Kingdom of Iſrael, muſt be truſted with a paſſions ? That he ſhould care for his Houſe, who
Maid : Sometimes it pleaſeth the wiſdom of God, cared not for either Body or Soul ? How vain it is
who hath the variety of Heaven and Earth before for a Man to be wiſe, if he be not wiſe in God?
him, to ſingle out weak Inſtruments for great Ser: How proſperous are the cares of idle Worldlings,
vices; and they ſhall ſerve his turn, as well as the that prefer all other things to themſelves and while
beft : No Counſellor of State could have made they look at what they have in their Cofers, for-
this diſpatch more effectual: Fonathan and Abimaaz get what they have in their Breaſts.
are ſent, deſcried, purſued, preſerved : The fide-
Сс 2
Tb
196
Contemplations. A
LIB, XVI.

and bids his Angels deal kindly with us, and bear
us in their Arms, while we lift up our Hands,
The Death of ABSALOM. and bend our Tongues againſt Heaven. O Mera
cy, paſt the comprehenſion of all finite Spirits,
TH
HE fame God that raiſed Enmity to David and only to be conceived by him whoſe it is:
from his own Loyns, procured him favour Never more reſembled by any earthly Affection,
from Foreigners; Strangers ſhall relieve him, whom than by this of his Deputy and Type, Deal gently
his own Son perſecutes; here is not a loſs, but with the young Man Abfalom, for my Sake.
an exchange of Love: Had Abſalom been a Son The Battle is joyned; David's Followers are
of Ammon, and Shobi a Son of David, David had but an handful to Abſalom's. How eaſily may the
found no cauſe of complaint : If God take with fickle Multitude be tranſported to the wrong ſide ?
one Hand , he gives with another: While that what they wanted in Abettors, is ſupplied in the
Divine Bounty ſerves us in, good Meat, though Cauſe. Unnatural Ambition draws the Sword of
not in our own Diſhes, we have good reaſon to Abſalom ; David's, a neceſſary and a juſt Defence.
be thankful : No ſooner is David come to Meba- They that in ſimplicity of Heart followed Abfa-
naim, then Barzillai, Machir, and Shobi refreſh him lom, cannot in malice of Heart, perſecute the Fa-
with Proviſions. Who ever ſaw any Child of God ther of Abfalom : With what Courage could any
left utterly deſtitute? Whoſoever be the Meſſen- Iſraelite draw his Sword againſt a David? Or on
ger of our Aid, we know whence he comes; Hea- the other ſide, who can want Courage to fight for
ven ſhall want Power, and Earth Means, before a Righteous Soveraignand Father, againſt the Con-
any of the Houſhold of Faith ſhall want Main-ſpiracy of a wicked Son ? The God of Hofts,
tenance.
with whom it is all one to ſave with many or
with few, takes part with Juſtice, and lets Iſrael
He that formerly was forced to imploy his Arms feel what it is to bear Arms for a Traiterous Uſur-
for his defence againſt a tyrannous Father-in-Law, per. The Sword devours twenty thouſand of
muſt now buckle them on againſt an unnatural them, and the Wood devours more than the Sword;
Son: Now therefore he muſters his Men, and or- it muſt needs be a very univerſal Rebellion, where-
dains his Commanders, and marſhals his Troops, in ſo many periſhed. What Vertue or Merits can
and, ſince their loyal Importunity will not allow affure the Hearts of the Vulgar, when ſo gracious
the hazard of his Perſon, he at once incourages
them by his Eye, and reſtrains them with his look to profper by Rebellion ; the very Thickets,
a Prince finds ſo many Revolters ? Ler no Man
Tongue, Deal gently with the young Man Abſalom, and Stakes, and Pits, and wild Beaſts of the
for my fake : How unreaſonably favourable are Woods ſhall conſpire to the puniſhment of Tray-
the Wars of a Father? O holy David, what means tors: Amongſt the reſt, ſee how a fatal Oak hath
this ill-placed Love, this unjuſt Mercy : Deal gent- ſingled out the Ringleader of this hateful Infur-
ly with a Traytor ? But of all Traytors with a
Son? Of all Sons with an Abſalom, the graceleſs and Gallowes ; by one of thoſe ſpreading Arms
rečion; and will at once ſerve for his Hangman,
Darling of ſo good a Father; and all this for my ſnatching him away to ſpeedy Execution. Abſa-
fake, whoſe Crown, whoſe Blood he hunts after? lom was Comely, and he knew it well enough;
For whoſe fake ſhould Abſalom be purſued, if he his Hair was no ſmall piece of his Beauty, nor
muſt be forborn for thine ? He was ſtill courteous matter of his Pride : It was his wont to cut it
to thy Followers, affable to Suitors, plauſible to
once a year ; not for that it was too long, but
all Iſrael, only to thee he is cruel : Wherefore are
thoſe Arms if the cauſe of the quarrel muſt be a if his Neck had not complained ; and now the
too heavy; his Heart would have born it longer,
motive of Mercy : Yet thou ſayeſt, Deal gently Juſtice of God hath platted an Halter of thoſe
with the young Man Abfalom, for my fake : Even in Locks: Thoſe Treffes had formerly hang'd looſe-
the holieſt Parents, Nature may be guilty of an ly diſheveld on his Shoulders, now hangs by them;
injurious Tenderneſs, of a bloody Indulgence.
he had wont to weigh his Hair, and was proud
Or, whether ſhall we not rather think this was to find it fo heavy, now his Hair poiſeth the
done in type of that unmeaſurable Mercy of the weight of his Body, and makes his Burthen his
true King, and Redeemer of Iſrael, who prayed Torment : It is no marvel if his own Hair turn'd
for his perfecutors, for his Murderers; and, even Traytor to him, who durft riſe up againſt his Fa-
while they were at once ſcorning and killing him, ther. That part which is miſ-uſed by Man to Sin,
could ſay, Father forgive them, for they know not is commonly imployed by God to Revenge; the
what they do? If we be Sons, we are Úngracious, Revenge that it worketh for God, makes amends
we are Rebellious, yet ſtill is our Heavenly Father for the Offence, whereto it is drawn againſt God :
thus compaſſionately regardful of us: David was The very Beaſt whereon Abfalom fat, as weary to
not ſure of his Succeſs; there was great inequa- bear fo unnatural a Burden, reſigns over his Load
lity in the Number; Abſaloms Forces were more to the Tree of Juſtice; there hangs Abſalom be-
than double to his: It might have come to the tween Heaven and Earth, as one that was hated
contrary Iſſue, that David ſhould have been for- and abandoned both of Earth and Heaven : As if
ced to ſay, Deal gently with the Father of Abfalom ; God meant to preſcribe this Puniſhment for Tray-
but in a ſuppoſition of that Victory, which only tors, Abfalom, Achitophel, and Judas dye all one
the goodneſs of his Cauſe bid him hope for, he Death: So let them perish thať dare lift up their
faith, Deal gently with the young Man Abſalom. As Hand againſt God's Anointed.
for us, we are never but under Mercy, our God The honeſt Soldier ſees Abſalom hanging in the
needs no Advantages to ſweep us from the Earth, Oak, and dares not touch him; his Hands were
any Moment; yet he continues that Life, and held with the charge of David, Beware that none
thoſe Powers to us, whereby we provoke him, touch the young Man Abfalom ; foab, upon that In-
telligence,

Lib. XVI.
The Death of ABSALOM.
197
telligence, ſees him, and ſmites him, with no lefs who would have rob’d himſelf of a Father, his
than three Darts. What the Soldier forbore in Father of a Kingdom ? It had been pity fo poi-
Obedience, the Captain doth in Zeal: Not fear- fonous a Plant ſhould have been fruitful; his Pride
ing to prefer his Soveraigns fafety, to his Com- fall fupply Nature, he rears up a ſtately Pillar in
mand; and more tendring the Life of a King, and the King's Dale, and calls it by his own Name,
Peace of his Country, than the weak Affection that he might live in dead Stones, who could not
of a Father. I dare not fit Judge betwixt this ſurvive in living Iſſue : And now, behold this
Zeal and that Obedience, betwixt the Captain curious Pile ends in a rude Heap, which ſpeaks no
and the Soldier ; the one was a good Subject, the Language but the ſhame of that Carcaſs which it
other a good Patriot : The one loved the King, covers : Hear this ye glorious Fools, that care not
the other loved David ; and out of love diſobey- to perpetuate any Memory of your ſelves to the
ed; the one meant as well as the other ſped: As World, but of ill deſerving Greatneſs; the beſt of
if God meant to fulfill the charge of his Anoint- this Affectation is Vanity; the worſt, Infamy and
ed, without any blame of his Subjects, it pleaſed Diſhonour : Whereas the Memorial of the Juſt
him to execute that immediate Revenge upon the ſhall be bleſſed; and if his Humility ſhall refuſe
Rebel, which would have diſpatcht him without an Epitaph, and chuſe to hide himſelf under the
Hand or Dart: Only the Mule and the Oak con- bare Earth, God himſelf ſhall ingrave his Name
fpired to this Execution ; but that Death would upon the Pillar of Eternity.
have required more leaſure, than it was ſafe for There now lies Abſalom in the Pit, under a
Ifrael to give ; and ſtill Life would give hope of thoufand Grave-ſtones, in every of which is writ-
Reſcue : To cut off all fears, Foab lends the Oak ten his everlaſting Reproach : Well might this
three Darts to help forward fo needful a Work of Heapover-live that Pillar, for when that ceaſed to
Juſtice : All Ifrael did not afford fo firm a friend to be a Pillar, it began to be a Heap, neither will it
Abſalom, as foab had been ; who but Foab had fub- ceaſe to be a Monument of Abſalom's Shame, while
orned the Witty Widow of Tekoab, to ſue for the there are Stones to be found upon Earth : Even at
Recalling of Abſalom, from his three years Exile ? this day very Pagans and Pilgrims that paſs that
Who but he went to fetch him from Geſhur to Je-way, caſt each Mana Stone unto that Heap,and are
ruſalem? Who but he fetcht him from his Houſe at wont to ſay in a folemn Execration, Curſed be the
Jeruſalem (whereto he had been two years confi- Paricide Abſalom, and curſed be all unjust Perſecutors
ned) to the Face, to the Lips of David? Yet now of their Parents, for ever : Faſten your Eyes upon
he that was his Solicitor for the King's Favour, this woful Spectacle, O all ye rebellious and un-
is his Executioner againft the King's Charge : gracious Children, which riſe up againſt the
With honeſt Hearts all reſpects either of Blood or Loyns and Thighs from which ye fell : And know
Friendſhip ceaſe in the caſe of Treaſon; well hath that it is the leaſt part of your Puniſhment, that
Joab forgotten himſelf to be a Friend to him, who your Carcaffes rot in the Earth, and your Name
had forgotten himſelf to be a Son. Even civilly, in Ignominy: Theſe do but Shadow out thoſe
the King is our common Father, our Country, eternal Sufferings, of your Souls, for your foul
our common Mother; Nature hath no private and unnatural Diſobedience.
Relations, which ſhould not gladly give place to Abfalom is dead, who ſhall report it to his Fa-
theſe. He is neither Father, nor Son, nor Brother Surely Joab was not ſo much afraid of the
ther, nor Friend, that Conſpires againſt the com- Fact, as of the Meſſage : There are buſie Spirits
mon Parent : Well doth he who ſpake Parables that love to carry News, though thankleſs, though
for his Maſter's Son,now ſpeaks Darts to his King's purpoſeleſs : Such as Ahimaaz, the Son of Zadok,
Enemy; and pierces that Heart which was falfe who importunately thruſt himſelf into this Ser-
to ſo great a Father : Thoſe Darts are ſeconded vice : Wiſe Joab, who well ſaw, how unwelcome
by Foabs Followers; each Man tries his Weapon tydings muſt be the burden of the firſt Poft, diſ-
upon fo fair a Mark. One Death is not enough ſwades him in vain : He knew David too well,
for Abſalom; he is at once Hanged, Shot, Man- to imploy a Friend to that Errand. An Ethiopian
gled, Stoned : Juftly was he lift up to the Oak, Servant was a fitter bearer of ſuch a Meſſage,
who had lift up himſelf againſt his Father, and than the Son of the Prieſt. The entertainment of
Soveraign ; Juſtly is he pierced with Darts, who the Perſon doth fo follow the quality of the News,
had pierced his Father's Heart with ſo many Sor- that David could argue afar off, He is a good Man,
rows; Juftly is he mangled, who hath diſmem- be cometh with good Tydings. Oh how welcome de-
bred and divided all Iſrael; Juftly is he ſtoned, deſerve thoſe Meſſengers to be, that bring us the
who hath not only curſed, but purſued his own glad tydings of Salvation, that affure us of the
Parent.
foyl of all ſpiritual Enemies, and tell us of no-
Now Joab founds the Retreat, and calls off his thing but Vi&ories, and Crowns, and Kingdoms!
eager Troops from Execution ; however he knew If we think not their Feet beautiful, our Hearts
what his rebellious Country-men had deſerved in are foul with Infidelity, and ſecure Worldlineſs.
following an Abfalom : Wife Commanders know So Wiſe is Ahimaaz grown by Joabs intimation,
how to put a difference betwixt the Heads of a that though he out-went Cuſhi in his Pace, he
Faction, and the miſ-guided Multitude; and can ſuffers Cuſhi to out-goe him in his Tale, cunning-
pity the one, while they take revenge on the ly ſupprefling that part, which he knew mult
be moſt neceffarily delivered, and unpleaſingly
So did Abſalom eſteem himſelf, that he thought received.
it would be a wrong to the World to want the As our Care is wont to be where our Love is ;
Memorial of fo goodly a Perſon. God had de- David's firſt word is not, how fares the Hoft
, but
nied him Sons ; how juft it was that he ſhould how fares the young Man Abfalom : Like a wiſe and
want a Son, who had rob'd his Father of a Son, faithful Meſſenger, Cuſhi anſwers by an honeſt
Infinua-
other.
198
Contemplations.
Lib. XVI.
ever.
Infinuation, The Enemies of my Lord the King, and not to ſay, We have no part in David, neither
all that riſe againſt thee to do thee burt, be as that young have we Inheritance in the Son of Iſhai; and while
Man is; implying both what was done, and, why he ſays, Every Man to his Tents o Iſrael, he calls
David ſhould approve it being done; how is the every Man to his own; ſo in proclaiming a liber-
good King Thunder-ſtrook, with that word of his ty from a juſt and loyal Subje&ion, he invites If-
Black-moor? Who, as if he were at once berea-rael to the Bondage of an Ulurper.
ved of all Comfort, and cared not to live, but That a lewd Conſpirator ſhould breath Treaſon
in the Name of Abſalom, goes and weeps and cries it is no wonder ; but is it not wonder and ſhame,
out, O my Son Abſalom, my Son, my Son Abſalom, that upon every mutinuos Blaft, Iſrael ſhould turn
would Go I had died for thee; o Abſalom my Son, Traytor to God's Anointed ? It was their late Ex-
my son. What is this we hear? That he whoſe poftulation with David, why their Brethren the
Life Iſrael valued at ten thouſand of theirs, ſhould Men of Judah ſhould have ſtoln him from them;
be exchanged with a Traytors? That a good King now might David more juſtly expoftulate, why a
whoſe Life was fought, ſhould wiſh to lay it down Rebel of their Brethren ſhould have ſtoln them
for the preſervation of his Murderer ? The beſt from him : As nothing is more unſtable than the
Men have not wont to be the leaſt paſſionate ; | Multitude, ſo nothing is more ſubject to Diſtafts,
but what ſhall we ſay to that Love of thine, O than Soveraignty; for as weak Minds ſeek plea-
Saviour, who haſt ſaid of us wretched Traytors
, ſure in Change, ſo every light conceit of Irrita-
not, Would God I had died for you ; but I will die, i tion ſeems fufficient colour of Change: Such as the
do die, I have dyed for you? Oh Love, like thy falſe Diſpoſitions of the vulgar are, Love cannot
Self, Infinite, Incomprehenſible, whereat the An- be ſecurity enough for Princes, without the aw-
gels of Heaven ſtand yet amazed; wherewith fulneſs of Power; what hold can there be of Po-
thy Saints are raviſhed, Turn away thine Eyes from pularity, when the ſame Hands that even now
me, for they overcome me; Oh thou that dwelleſt in fought for David to be all theirs, now fight againſt
the Gardens, the Companions hearken to thy him, under the Son of Bichri, as none of theirs ?
Voice : Cauſe us to hear it; that we may in As Bees when they are once up in a Swarm, are
our meaſure anſwer thy Love, and enjoy it for ready to light upon every Bough, ſo the Iſraelites
being ſtirr'd by the late Commotion of Abfalom,
are apt to follow every Sheba: It is unſafe for
any State, that the Multicude ſhould once know
SH E BA's Rebellion.
the way to an Inſurrection; the leaſt Track in
this kind is eaſily made a Path. Yet, if Iſrael
T was the Doom which God paſſed upon the rebel, Judah continues faithful, neither shall the
by
Nathan ; that the Sword ſhould never depart from Subjects in the worſt of Apoftaſies: He that could
his Houſe, for the Blood of Uriah : After that command all Hearts, will ever be followed by
Wound healed by Remiſſion, yet this Scar remains; fome; God had rather glorifie himſelf by a Remnant.
Abſalom is no ſooner caſt down into the Pit, than Great Commanders muſt have active Thoughts;
Sheba the Son of Bichri is up in Arms; if David David is not ſo taken up with the embroiled Af-
be not plagued, yet he ſhall be corrected; firſt by fairs of his State, as not to intend domeſtick Ju-
the rod of a Son, then of a Subject : He had lift | ftice: His ten Concubines, which were ſhame-
up his Hand againſt a faithful Subject; now a leſly defiled by his inceſtuous Son, are condem-
faithleſs dares to lift up his Hand againſt him. ned to Ward, and Widowhood. Had not that
Malice like ſome hereditary Sickneſs runs in a Conftupration been partly violent, their Puniſh-
Blood : Saul, and Shimei, and Sheba were all of ment had not been ſo eaſie, had it not alſo been
an Houſe : That ancient grudge was not yet partly voluntary, they had not been ſo much pun-
dead : The fire of the Houſe of Femini was but | iſhed: But how much foever the AA did partake of
raked up, never throughly out; and now, that either Force, or Will, juftly are they ſequeſtred
which did but ſmoak in śbimei, flames in Sheba : from David's Bed : Abfalom was not more unna-
Although even through this Chaſtiſement it is tural in his Rebellion, than in his Luft: If now
not hard to diſcern a Type of that perpetual Suc- David ſhould have returned to his own Bed, he
ceſſion of Enmity, which ſhould be raiſed againſt had ſeconded the Inceſt : How much more wor-
the true King of Iſrael
. O Son of David, when thy of Separation are they, who have itayned the
didſt thou ever want Enemies? How wert thou Marriage-bed with their wilful Siniyib Bus
deſigned by thine eternal Father, for a ſign that Amaſa was one of the Witneſſes, and Abectors
ſhould be ſpoken againſt ? How did the Gen- of Abſalom's Filthineſs, yet is he (out of Policy)
tiles rage, and the People imagine vain things ? received to Favour and Imployment, while the
The King's of the Earth aſſembled, and the Ru- Concubines ſuffer : Great Men yield many times
lers came together againſt thee? Yea, how do to thoſe things, out of reaſons of State, which if
the Subjects of thine own Kingdom daily con- they were private Perſons, could not be eaſily put
ſpire againſt thee? Even now while thou enjoyeft over : It is no ſmall Wiſdom to ingage a new re-
Peace, and Glory at thy Father's right Hand, conciled Friend, that he may be confirmed by his
as ſoon ſhalt thou want Friends, as Enemies up- own Act : Therefore is Amala commanded to
on Earth.
leavy the Forces of Judah : Joab after many great
No eye of any Traytor could eſpy a juſt quar- Merits and Atchievements lies rufting in Neglect :
rel in the Government of David, yet Sheba blows He that was ſo intire with David, as to be of his
the Trumpet of Rebellion; and while Iſrael and Counſel for Uriah's Blood; and fo firm to David,
Judah are Itriving who ſhould have the greateſt as to lead all his Battels againſt the Houſe of Saul,
part in their re-eſtabliſhed Soveraign, he ſticks the Ammonites, the Aramites, Abſalom; is now Ca-
thier's,




LIB. XVI.
199
SHE B A's Rebellion.

fhier'd, and muſt yield his place to a Stranger late It is poſſible for a Man to be faithful to ſome
an Enemy : Who knows not that this Son of Zer one Perſon, and perfidious to all others; I do
viah had "ſhed the blood of War in Peace? But if not find foab other than Firm and Loyal to David,
the Blood of Abſalom had not been louder than in the midſt of all his private Falſhoods, whoſe
the Blood of Abner, I fear this change had not juſt Quarrel he purſues againſt Sheba, through all
been; now Foab ſmartech for a loyal Diſobedi- the Tribes of Iſrael. None of all the ſtrong Forts
vence; how ſlippery are the ſtations of Earthly of Revolted Ifrael, can hide the Rebel from the
Honours, and ſubject to continual Mutability? zeal of his Revenge: The City of Abel lends har-
Happy are they who are in favour with him, in bour to that Conſpirator, whom all Iſrael would,
whom there is no ſhadow of Change.
and cannot protect. Joab caft up a Mount a-
Where Men are commonly moſt ambitious to gainſt it, and having invironed it with a Siege,
pleaſe with their firſt Imployments, Amaſa ſlack-begins to work upon the Wall; and now, after
ens his Pace; the leaſt delay in matters of Rebel-long chaſe, is in hand to dig out that Vermine,
lion is perilous, may be irrecoverable; the Sons which had earthed himſelf in this Borough of
of Zervia are not fullen, Abiſhai is ſent, Foab goes Bethmaacha. Had not the City been ſtrong and
unſent to the purſuit of Sheba. Amala was in populous, Sheba had not caſt himſelf for Succour
their way; whom no quarrel but their envy had within thoſe Walls ; yet of all the Inhabitants, I
made of a Brother an Enemy: Had the Heart of ſee not any one Man move for the preſervation
Amaſa been privy to any cauſe of Grudge, he of their whole Body : Only a Woman undertakes
had ſuſpected the Kiſs of Foab; now his innocent to treat with Foab, for their Safety : Theſe Men
Eyes look to the Lips, not to the Hand of his fe- whoſe Spirits were great enough to maintain a
cret Enemy : The Lips were ſmooth, Art thou in Traytor againſt a mighty King, ſcorn not to give
Health my Brother? The Hand was bloody, which way to the wiſdom of a Matron ; there is no rea-
fmote him under the fifth Rib; that unhappy fon that Sex ſhould diſparage, where the Vertue
Hand knew well this way unto Death ; which and Merit is no leſs than Maſculine : Surely the
with one Wound hath let out the Souls of two Soul acknowledgeth no Sex, neither is varied ac-
great Captains, Abner and Amaſa; both they were cording to the outward Frame; how oft have we
fmitten by Foab, both under the fifth Rib, both known Femal Hearts in the Breaſts of Men, and
under a pretence of Friendſhip. There is no En- contrarily Manly Powers in the weaker Veſſels ?
mity fo dangerous, as that which comes masked It is injurious to meaſure the Act by the Perſon,
with Love ; open Hoftility calls us to our Guard; and not rather to eſteem the Perſon for the
but there is no fence againſt a truſted Treachery: Act.
We need not be bidden to avoid an Enemy, but She, with no leſs Prudence than Courage
who would run away from a Friend ? Thus ſpiri- challengeth Foab for the violence of his Affault;
tually deals the World with our Souls; ic kiſſes and lays to him that Law which he could not be
us, and ſtabs us at once: If it did not embrace us an Iſraelite and diſavow; the Law of the God of
with one Hand, it could not murther us with the Peace, whoſe charge it was, that when they ſhould
other; only, God, deliver us from the danger of come near to a City to fight againſt it, they ſhould
our Truſt, and we ſhall be ſafe.
offer it Peace ; and if this tender muſt be made
Joab is gone, and leaves Amaſa wallowing in to Foreigners, how much more to Brethren? So
Blood ; that Spectacle cannot but flay all Paſſen- as they muſt enquire of Abel, ere they battered
gers : The death of great Perſons draws ever it : War is the extream Act of vindicative Juſtice;
many Eyes : Each Man fays, Is not this my Lord neither doth God ever approve it for any other
Amaſa ? Wherefore do we go to fight, while our than a deſperate Remedy ; and if it have any
General lies in the Duft? What a fad Preſage is other end than Peace, it turns into publick Mur-
this of our own Miſcarriage ? The Wit of Foab's der. It is therefore an inhuman cruelty to ſhed
Followers hath therefore ſoon both removed A- Blood, where we have not proffered fair Condi-
maſa out of the way, and covered him, not re tions of Peace : The refuſal whereof is juſtly pu-
garding ſo much the Loſs, as the Eye-fore of niſhed with the Sword of Revenge.
Iſrael. Thus wicked Politicks care not ſo much Foab was a Man of Blood, yet when the Wiſe
for the Commiſſion of Villany, as for the No- Woman of Abel charged him with going about to
tice : Smothered Evils are as not done ; if Op- deſtroy a Mother in Iſrael; and ſwallowing up
preſſions, if Murder, if Treaſons may be hid from the Inheritance of the Lord, with what Vehemen-
View, the obdured Heart of the Offender com-cy doth he deprecate that Challenge, God forbid,
plains not of Remorſe.
God forbid it me, that I ſhould devour, or deſtroy it?
Bloody Foab, with what Face, with what Heart Although that City with the reſt had ingaged it
canit thou purſue a Traytor to thy King, while ſelf in Sheba’s Sedition, yet how zealouſly doth
thou thy ſelf art fo foul a Traytor to thy Friend, Foab remove from himſelf the fufpition of an in-
to thy Cozen-German, and (in ſo unſeaſonable a tended Vaſtation? How fearful ſhall their Anſwer
Slaughter) to thy Soveraign, whoſe Cauſe thou be, who upon the quarrel of their own Ambiti-
profeſfeſt to revenge ? If Amaſa were now, in on, have not ſpared to waſte whole Tribes of the
an Act of Loyalty, juſtly (on God's part) payd Iſrael of God? It was not the faſhion of David's
for the Arrearages of his late Rebellion, yet that Captains to aſſault any City ere they ſummoned
it ſhould be done by thy Hand, then and thus, it; here they did: There be ſome things that in
it was flagitiouſly cruel ? Yet, behold, Joab runs the very fact carry their own Conviction. So did
away ſecurely with the Fact, haſting to plague Abel in the entertaining, and abetting a known
that in another, whereof himſelf was
no leſs guil- Conſpirator ; Foab challengeth them for the Of-
ty; ſo vaſt are the gorges of fome Conſciences, fence, and requires no other Satisfaction than the
that they can ſwallow the greateſt Crimes, and Head of Sheba : This Matron had not deſerved
find na ftrain in the Paſſage.
the


200
Contemplations.
LIB. XVI.
ments.
the Name of Wife, and Faithful in Iſrael, if ſhe) the Plague, he inquires for the Sin. Never Man
had not both apprehended the Juſtice of the Con- ſmarted cauflefly from the Hand of divine Juftice;
dition, and commended it to her Citizens; whom that when we ſuffer, we could ask what we
fhe had eaſily perſwaded to ſpare their own Heads, have done, and could guide our Repentance to
in not ſparing a Traytor's : It had been picy thoſe the Root of our Evils.
Walls ſhould have ſtood if they had been too high| That God whoſe Counſels are ſecret, even
to throw a Traytor's Head over.
where his Actions are open, will not be cloſe to
Spiritually, the Caſe is ours: Every Man's his Prophet, to his Prieit: Without Inquiry we
Breaſt is as a City incloſed : Every Sin is a Tray- hall know nothing; upon Inquiry nothing ihall
tor, thar lurks within thoſe Walls; God calls to be concealed from us that is fit for us to know.
us for Shebe's Head ; neither hath he any Quarrel
Who can chooſe but wonder at once, both at
to our Perſon, but for our Sin: If we love the Davids lackneſs in conſulting with God, and
Head of our Traytor, above the Life of our Soul, God's ſpeed in anſwering follow a Demand? He
we ſhall juſtly periſh in the Vengeance: We that ſo well knew the way to God's Oracle, fuffers
cannot be more willing to part with our Sin, Iſrael to be three Years pinched with Famine, e'er
than our merciful God is to withdraw his Judg- he asks why they ſuffer : Even the beſt Hearts
316
may be over-taken with dulneſs in holy Duties;
Now is Foab returned with Succeſs, and hopes But oh the marvellous Mercy of God, that takes
by Sheba’s Head to pay the Price of Amaſa's Blood: not the Advantage of our Weakneſſes. David's
David hates the Murder, entertains the Man, de- Queſtion is not more ſlow, than his Anſwer is
fers the Revenge; Foab had made himſelf fo ſpeedy, It is for Saul, and for his bloody Houſe, becauſe
great, fo neceſſary, that David may neither miſs be flew the Gibeonites ; Iſrael was full of Sins, beſides
nor puniſh him: Policy led the King to connive at thoſe of Saul's Houſe ; Saul's Houſe was full of Sins
that which his Heart abhorred: 1 dare not com- beſides thoſe of Blood: Much Blood was shed by
mend that Wiſdom which holds the Hands of them beſides that of the Gibeonites; yet the Juſtice of
Princes from doing Juſtice. Great Men have God ſingles out this one Sin of Violence offered
ever held it a point of worldly State, not always to the Gibecsites ( contrary to the League made by
to pay where they have been conſcious to a Debt Fohua,ſome four hundred Years before) for the oc-
of either Favour or Puniſhment; but to make caſion of this late Vengeance. Where the Cauſes of
Time their Servant for both : Solomon ſhall once de- Offence are infinite, it is juſt with God to pitch
fray the Arrearages of his Father : In the mean upon ſome ; it is merciful not to puniſh for all :
time Foab commands and proſpers ; and David is Well near forty Years are paft betwixt the Com,
fain to ſmile on that Face, whereon he hath in miſſion of the Sin, and the reckoning for it: It is
his fecret Deſtination written the Characters of a vain Hope that is raiſed from the delay of Judg-
Death.
ment: No time can be any Prejudice to the Anci-
Gils 10 W
ent of Days: When we have forgotten our Sins,
when the World hath forgotten us, he fues us
bo
The Gibeonites revenged.
afreſh for our Arrearages. The Slaughter of the
Gibeonites was the Sin not of the preſent, but rather
the former Generation; and now Pofterity pays
He Reign of David was moſt troubleſome for their Fore-fathers : Even we Men hold it not
towards the fhutting up ; wherein both War unjuſt to ſue the Heirs and Executors of cur Deb-
and Famine conſpire to afflict him : Almoſt forty tors : Eternal Payments God uſes only to require
Years had le fat in the Throne of Iſrael, with of the Perſon, Temporary oft-times of Succeffion.
Competency, if not Abundance of all Things ; Aş Saul was higher by the Head and Shoulders
now at laſt are his People vifited with a long than the reſt of Iſrael, both in Stature and Digni-
Dearth; we are not at firſt ſenſible of common ry, fo were his Sins more conſpicuous than thoſe
Evils: Three Years Drought and Scarcity are gone of the Vulgar. The Eminence of the Perſon
over e'er David conſults with God, concerning the makes the Offence more remarkable to the Eyes
Occaſion of the Judgment, now he found it high both of God and Men.
time to ſeek the Face of the Lord; the Continu- Neither Saul ner Iſrael were faultleſs in other
ance of an Amiction ſends us to God, and calls kinds, yet God fixes the Eye of his Revenge upon
upon us to ask for a Reckoning; whereas like the Maſſacre of the Gibeonites. Every Sin hath a
Men ftrucken in their Sleep, a ſudden Blow can-Tongue, but that of Blood over-cryes and drowns
not make us to find our felves; but rather afto- the reſt. He who is Mercy it ſelf abhors Cruelty
niſheth, than teacheth us. Si
in his Creature above all other Inordinateneſs :
David was himſelf a Prophet of God, yet had That holy Soul which was heavy preffed with the
not the Lord all this while acquainted him with weight of an hainous Adultery, yet cryes our, De-
the grounds of his Proceedings againſt Iſrael; this liver me from Blood, O God, the God of my Salva-
Secret was hid from him, till he conſulted with tion, and my Tongue ſhall joyfully fing of iby Righteoul-
the Urim; ordinary Means ſhall reveal that to neſs.
hin, which no Viſion had deſcried : And if God If God would take account of Blood, he might
will have Prophets to have recourſe unto the have entred the Action upon the blood of Uriah
Prieſts, for the Notice of his Will; how much ſpilt by David ; or (if he would rather infiſt in
more muſt the People ? Even thoſe that are in- Saul's Houſe ) upon the Blood of Ab melech the
wardeft with God, muſt have uſe of the Ephod. Prieſt, and fourſcore and five Perſons that did
Juftly it is preſuppoſed by David that there was wear a Linnen Ephod; but it pleaſed the Wiſdom
never Judgment from God, where hath not been and Juſtice of the Almighty rather to call for the
a Provocation from Men; therefore when he ſees' Blood of the Gibeonites, though Drudges of Iſrael,
and
WWS

LIB. XVI.
20L
The GIBEONITES Revenged.
ces.
and a Remnant of Amorites. Why this? There | Execution but Gibech, the Court of Saul; neither
was a Perjury attending upon this Slaughter; it would they do any of this for the wreaking of
was an ancient Oath wherein the Princes of the their own Fury, but for the appeaſing of God's
Congregation had bound themſelves (upon fo- Wrath, We will hang them up unto the Lord in Gibeah
fhua's League) to the Gibeonites, that they would of Sauí.
ſuffer them to live; an Oath extorted by Fraud, David might not refuſe the Condition : He muſt
but folemn by no leſs Name than the Lord God of deliver, they muſt execute : He chooſes out le-
Ifrael; Saul will now thus late, either not acknow- ven of the Sons, and Grand-children of Saul :
ledge it, or not keep it : Out of his Zeal therefore That Houſe had raiſed long an unjuſt Perſecu-
to the Children of Iſrael, and fudah, he roots out tion againſt David, now God pays it upon
ſome of the Gibeonites, whether in a Zeal of Re- another Score. David's Love and Oath to Fona-
venge of their firſt Impofture, or in a Zeal of in- than, preſerves lame Mephiboſheth: How much
larging the Poſſeſſions of Iſrael, or in a Zeal of more ſhall the Father 'of all Mercies do good unto
executing God's charge upon the Brood of Canaa- the Children of
the Faithful, for the Covenant
nites; he that ſpared Agag whom he ſhould have made with their Parents ?
ſmitten, fmites the Gibeonites whom he ſhould have The five Sons of Adriel the Meholathite, David's
ſpared : Zeal and good Intention is no Excuſe, ancient Rival in his firſt Love, which were born
much leſs a Warrant for Evil : God holds it an to him by Merab, Saul's Daughter, and brought
high Indignity that his Name ſhould be ſworn by, up by her barren Siſter Michol the Wife of David,
and violated. Length of Time cannot diſpenſe are yielded up to Death; Merab was after a pro-
with our Oaths, with our Vows: The Vows and miſe of Marriage to David, unjuſtly given away
Oaths of others may bind us, how much more by Saul, to Adriel ; Michol feems to abet the March
our own
Om
in breeding the Children; now in one Act ( not
There was a Famine in Iſrael; a natural Man of David's ſeeking) the Wrong is thus late aveng-
would have aſcribed it unto the Drought ; and ed upon Saul, Adriel, Merab, Michol, the Chil-
that Drought perhaps to ſome Conſtellations ; dren: It is a dangerous matter to offer Injury to
David knows to look higher; and fees a divine any of God's Faithful Ones: If their Meekneſs
Hand ſcourging Iſrael for ſome great Offence, have eaſily remitted it, their God will not paſs it
and over-ruling thoſe fecond Cauſes to his moſt over without a ſevere Retribution.
juſt Executions. Even the moſt quick-fighted Theſe Five together with two Sons of Rizpah,
Worldling is pore-blind to ſpiritual Objects, and Saul's Concubine, are hanged up at once before
the weakeſt Eyes of the Regenerate pierce the the Lord, yea, and before the Eyes of the World;
Heavens, and eſpie God in all earthly Occurren- No Place but an Hill will ſerve for this Execuri-
on; the Acts of Juſtice as they are intended for
So well was David acquainted with God's pro- Example, ſo they ſhould be done in that eminent
ceedings, that he knew the Removal of the Judg- Faſhion that may make them both moſt in-
ment muſt begin at the Satisfaction of the Wrong-ſtructive, and moſt terrifying: Upwarrantable
ed. At once therefore doth he pray unto God, Courſes of private Revenge ſeek to hide their
and treat with the Gibeonites ; What shall I do for you, Heads in Secreſie; the beautiful Face of Juſtice
and wherewith ſliall I make the Atonement, that I may both affects the Light and becomes it. is voce ve
bleſs the Inheritance of the Lord? In vain ſhould Da It was the general Charge of God's Law that no
vid ( though a Prophet ) bleſs Iſrael, if the Gibeo- Corps ſhould remain all Night upon the Gibbet ;
mites did not bleſs them : Injuries done us on Earth the Almighty hath Power to diſpenſe with his
give us Power in Heaven: The Oppreſſor is in no own Command; fo doubtleſs he did in this extra-
Man's Mercy, but his whom he hath trampled ordinary Caſe; theſe Carcaſſes did not defile, but
upon.
expiare. Sorrowful Rizpab fpreads her a Tent of
Little did the Gibeonites think that God had ſo Sackcloth upon the Rock, for a fad Attendance
taken to heart their Wrongs, that for their fakes upon thoſe Sons of her Womb ; Death might be-
all Iſrael flould ſuffer. Even when we think not reave her of them, not them of her Love; this
of it, is the Righteous Judge avenging our unrigh- Spectacle was not more grievous to her, than
teous Vexations; our hard Meaſures cannot be hid pleafing to God, and happy to Iſrael. Now the
from him, his Returns are hid from us ; it is ſuffi- Clouds drop Fatneſs, and the Earth runs forth in-
cient for us, that God can be no more neglective, to Plenty. The Gibeonites are ſatisfied, God re-
than ignorant of our Sufferings. It is now in the conciled, Ifrael relieved.
Power of theſe deſpiſed Hivites, to make their How bleſſed a thing is it for any Nation that
own Terms with Iſrael: Neither Silver, nor Gold Juſtice is unpartially executed even upon the
will favour with them toward their Satisfaction ; mighty. A few Drops of Blood have procured
nothing can expiate the Blood of their Father's, large ſhowers from Heaven. A few Carcaſſes are
but the Blood of ſeven Sons of their deceaſed Per- a rich Compoſt to the Earth : The Drought and
ſecutor : Here was no other than a juft Retalliati- Dearth remove away with the Breath of thoſe
on; Saul had puniſhed in them the Offence of their Pledges of the Offender: Judgment cannot tyran-
Predeceffors; they will now revenge Saul's Sin in nize where Juſtice reigns; as contrarily, there
his Children: The Meaſure we mete unto others, can be no Peace where Blood cryes unheard, un-
is with much Equity re-meaſured unto our felves : regarded.
Every Death would not content them of Saul's 800 il yd con ante comido Blu
Brow on to
Sons, but a curſed and ignominious hanging on
2759Hosierd dood
the Tree: Neither would that Death content is said to D dweudata The
them unleſs their own Hands might be the Execu- loopt bingo borgo
ว
tioners: Neither would any Place ſerve for the gala broda
20 hosted
202
Conten:plations.
LIB. XVI.

increaſe the People on hundred fold more than they be,
The Numbring of the People.
and that the Eyes of my Lord the King, may ſee it; but
why doth my Lord the King deſire this thing? There
is no Man fo lewd as not to be ſometimes in good
I be ,
SRAEL was grown wanton and mutinous: Moods, as nor to diſlike ſome Evil ; contrarily no
by Famine, now by Peſtilence. O the wondrous, overlaſh : It were pity that either Joab or David
and yet juſt Ways of the Almighty! Becauſe If-hould be tryed by every Act : How commonly
rael hath finned, therefore David ſhall fin, that have we ſeen thoſe Men ready to give good Ad-
Iſrael may be puniſhed : Becauſe God is angry with vice to others for the avoiding of ſome Sins, who
Iſrael, therefore David ſhall anger him more, and in more grofs Outrages have not had Grace to
ſtrike himſelf in Ifrael, and Iſrael through him-counſel their own Hearts? The fame Man thac
ſelf.
had deferved Death from David for his treacherous
The Spirit of God elſe-where aſcribes this
Mo- Cruelty, difſwades David from an Act that carri-
tion to Satan, which here it attributes to God :ed but a Suſpicion of Evil: It is not ſo much
Both had their Hand in the Work ; God by Per- to be regarded who it is that admoniſheth us, as
miffion, Satan by Suggeſtion ; God as a Judge, what he brings : Good Counſel is never the worſe
Satan as an Enemy : God as in a juſt Puniſhment for the foul Carriage, there are ſome Diſhes that
for Sin, Satan as in an Ad of Sin: God in a wiſe we may eat even from ſluttiſh Hands.
ordination of it to Good : Satan in a malicious in The Purpoſe of Sin in a faithful Man is odious,
tent of Confuſion. Thus at once God moved, much more the Reſolution : Notwithſtanding
and Satan moved : Neither is it any Excuſe to Sa- Foab's diſcreet Admonition, David will hold on
tan or David, that God moved ; neither is it any his Courſe, and will know the Number of the
Blemiſh to God, that Satan moved: The Ruler's People, only that he may know it ; Joab and the
Sin is a Puniſhment to a wicked People; though Captains addreſs themſelves to the Work: In
they had many Sins of their own, whereon God things which are not in thernſelves evil, it is not
might have grounded a Judgment, yet as before for Subjects to diſpute, but to obey: That which
he had puniſht them with Dearth for Saul's Sin, fo Authority may ſin in commanding, is done of the
now he will not puniſh them with Plague but for Inferior, not with Safety only, but with Praiſe.
David's Sin: If God were not angry with a Peo- Nine Months and twenty Days is this genenal
ple, he would not give up their Governours to Muſter in hand; at laſt the Number is brought in:
ſuch Evils as whereby he is provoked to Ven- Iſrael is found eight hundred Thouſand ſtrong,
geance ; and if their Governours be thus given Fudah five hundred Thouſand; the ordinary
up, the People cannot be ſafe : The Body drowns Companies which ſerved by courſe for the Royal
not whiles the Head is above the Water ; when Guard ( four and twenty Thouſand each Month )
that once finks, Death is near : Juſtly therefore needed not to be reckoned; the addition of them
are we charged to make Prayers and Supplications, with their ſeveral Captains raiſes the ſum of Iſrael
as for all, ſo eſpecially for thoſe that are in emi-to the rate of eleven hundred Thouſand. A
nent Authority ; when we pray for our ſelves, we Power able to puff up a carnal Heart; but how
pray not always for them, but we cannot pray can an Heart that is more than Fleſh truſt to an
for them, and not pray for our ſelves; the Pub-Arm of Flesh? Oh holy David whither hath a
lick Weal is not compriſed in the Private, but the glorious Vanity tranſported thee? Thou which
Private in the Publick.
once didft fing ſo ſweetly, Put not your truſt in Prin-
What then was David's Sin ? He will needs have ces, nor in the Son of Man, for there is no belp in him.
Iſrael and I udah numbred : Surely there is no His Breath departeth, and he returneth to bis Earth,
malignity in Numbers; neither is it unfit for a then his Thoughts periſh. Bleſſed is be that hath the
Prince to know his own Strength; this is not the God of Jacob for bis Help, whoſe Hope is in the Lord
firſt time that Iſrael had gone under a Reckoning: his God: How canſt thou now ftoop to ſo unſafe
the Act offends not, but the Miſ-affection; the and unworthy a Confidence.
ſame thing had been commendably done out of As ſome ftomachful Horſe that will not be ſtopt
a Princely Providence, which now through the in his Career with the ſharpeſt Bit, but runs on
Curioſity, Pride, Mif-confidence of the Doer, headily till he come to fome Wall or Ditch, and
proves hainouſly vicious ; thoſe Actions which there ſtands ſtill and trembles ; ſo did David: All
are in themſelves indifferent, receive either their the Diffwaſions of Joab could not reſtrain him
Life, or their Bane from the Intentions of the from his intended Courſe; almoſt ten Months
Agent: Moſes numbrerh the People with Thanks, doth he run on impetuouſly, in a way of his own,
David with Diſpleaſure: Thoſe Sins which carry rough and dangerous, at laſt his heart ſmites him;
the ſmootheſt Foreheads, and have the moſt ho- the Conſcience of his Offence, and the fear of
neft Appearances, may more provoke the Wrath Judgment hath fetcht him upon his Knees, O Lord
of God, than thoſe, that bear the moſt Abomina- I have finned exceedingly in that I have done ; therefore
tion in their faces. How many thouſand Wick- now, Lord, I beſeech thee take away the treſpaſs of thy
edneſſes paſſed through the Hands of Iſrael
, which Servant, for I have done very fooliſály. It is poſſible
we Men would rather have branded out for Judg- for a Sin not to bait only, but to lojourn in the ho-
ment than this of David's? The Righteous Judge lieſt Soul : But though it ſojourn there as a
of the World cenfures Sins, not by their ill Looks, Stranger, it ſhall not dwell there as an Owner;
but by their foul Hearts.
the renewed Heart after ſome rovings of Error will
Who can but wonder to ſee Joab the Saint, and once (e'er overlong) return Home to it felf, and
David the Treſpaſſer? No Prophet could ſpeak fall out with that ill Guide, wherewith it was mil-
better than that Man of Blood, The Lord thy God led, and with it ſelf for being miſed; and now it
is

Lib. XVI.
203
The Numbring of the People.
و
is reſolved into Tears, and breaths forth nothing run away from the Sword, no Manicould pro-
but Sighs, and Confeſſions and Deprecations. miſe himſelf ſafety from that Peſtilence : In like-
Here needed no Nathan by a parabolical Cir- lihood God's Angel would rather ſtrike the moſt
cumlocution to fetch in David to a Sight and Ac- guilty ;, however therefore Darvid might well
knowledgement of his Sin; the Heart of the Peni- look to be inwrapped in the common Deftruction,
tent fupplyed the Prophet ;, no other Tongue yet he rather chooſeth to fall into that Mercy
could ſmite him ſo deep as his own Thoughts : which he had abuſed, and to ſuffer from that Juar
But though his Reins chaſtiſed him in the Night, ftice which he had provoked; Let us now fall into
yet his Seer fcourges him in the Morning, Thus the Hands of the Lord. 910 90619 ansang ខ្ញុំ
faith the Lord, I offer thee three Things, chooſe the Humble Confeſſions, and devout Penance can-
which of them I fall do unto thee. But what ſhall not always avert temporal Judgments: God's An-
we ſay to this ? When upon the Prophet's Re- gel is abroad, and within that ſhort compaſs of
proof for an Adultery cloaked with Murder, Da- Time ſweeps away feyenty thouſand Iſraelites;
vid did but ſay, I have finned, it was preſently re- David was proud of the Number of his Subjects;
turned, God hath put away thy Sin ; neither did any now they are abated, that he may fee Cauſe of
ſmart follow, but the Death of a mil-begotten In- Humiliation in the Matter of his Glory : In what
fant ; and now when he voluntarily reproveth we have offended, we commonly ſmart : Theſe
himſelf for both a needleſs Muſter, and fought Thouſands of Iſrael were not fo innocent, that
for Pardon unbidden with great Humiliation, they ſhould only perish for David's Sin: Their
God ſends him the three terrible Scourges, Fa- Sins were che Motives both of this Sin, and
mine, Sword, or Peſtilence, that he may chooſe Puniſhment; beſides the reſpect of David's Of-
with which of them he had rather to bleed; he fence, they die for themſelves. Oops Snow how
ſhall have the favour of an Eledion, not of a Re It was no ordinary Peſtilence that was thus ſud-
miſſion. God is more angred with a ſpiritual, and denly and univerſally Mortal : Common Eyes faw
immediate Affront offered to his Majeſty, in our the Botch, and the Marks, ſaw not the Angel ;
Pride, and falſe Confidence in earthly things, David's clearer Sight hath eſpied him ( after that
than with a fleſhly Crime though heinouſly ſe- killing Peragration through the Tribes of Iſrael)
conded.
thaking his Sword over feruſalem, and hovering
It was an hard and woful Choice, of three over Mount Sion ; and now he who doubtleſs had
years Famine added to three fore-paſt; or of three ſpent thoſe three diſmal Days in the ſaddeſt Con-
Months Flight from the Sword of an Enemy, or trition, humbly caſts himſelf down at the Feet of
three Days Peſtilence; the Almighty that hath the Avenger, and lays himſelf ready for the fatal
fore-determined his Judgment, refers it to David's Stroke of Juſtice; it was more Terror that God
Will as fully, as if it were utterly undetermined; intended in the viſible Shape of his Angel, and
God had reſolved, yet David may chooſe; that deeper Humiliation; and what he meant, he
infinite Wiſdom hath foreſeen the very Will of his wrought : Never Soul could be more dejected,
Creature, which whiles it freely inclines it ſelf more anguiſhed with the Senſe of a Judgment ;
to what it had rather, unwittingly wills that in the Bitterneſs whereof he crys out, Behold I
which was fore-appointed in Heaven.
have finned, yea I have done wickedly; but theſe Sheep
We do well believe thee, O David, that thou what have they done : Let thine Hand, I pray thee, be
wert in a wonderful ſtrait ; this very Liberty is į againſt me, and againſt my Father's Houſe
. The bet-
no other than Fetters; thou needſ not have Fa- ter any Man is, the more ſenſible he is of his own
mine, thou needft not have the Sword, thou Wretchedneſs : Many of thoſe Sheep were Wolves
needſt not have Peſtilence; one of them thou to David; What had they done? They had done
muſt have ; there is Miſery in all, there is Miſery that which was the Occaſion of David's Sin, and
thou and thy People can die but once; the Cauſe of their own Puniſhment: But that
and once they muſt die, either by Famine, War, gracious Penitent knew his own Sin, he knew not
or Peſtilence. Oh God, how vainly do we hope theirs; and therefore can fay, I have finned,
to paſs over our Sins with impunity, when all the What have they done? It is fafe accuſing where
Favour that David and Iſrael can receive is to we may be boldeft, and are beſt acquainted, our
chooſe their Bane ?
ſelves.
Yet behold, neither Sins, nor Threats, nor Oh the admirable Charity of David, that would
Fears can bereave a true Penitent of his Faith, have ingroſſed the Plague to himſelf, and his
Let us fall now into the Hands of the Lord, for his Houſe, from the reſt of Iſrael; and fues to inter-
Mercies are great. There can be no evil of Puniſh- poſe himſelf betwixt his People and the Venge-
ment wherein God hath not a Hand; there could ance : He that had put himſelf upon the Paws of
be no Famine, no Sword without him ; but ſome the Bear, and Lyon, for the Reſcue of his Sheep,
Evils are more immediate from a divine Stroke ; will now caſt himſelf upon the Sword of the An-
ſuch was that Plague into which David is unwil gel, for the Preſervation of Iſrael: There was
lingly willing to fall : He had his choice of Days, hope in thoſe Conflicts ; in this Yieldance there
Months, Years in the fame Number ; and though could be nothing but Death. Thus didſt thou, O
the ſhortneſs of time prefixed to the threatned Pe- Son of David, the true and great Shepherd of thy
ſtilence might ſeem to offer ſome Advantage for Church, offer thy ſelf to Death for them who had
the leading of his Election, yet God meant (and their Hands in thy Blood, who both procured thy
David knew it ) herein to proportion the diffe- Death and deſerved their own. Here he offered
rence of time to the Violence of the Plague, nei- himſelf that had ſinned for thoſe whom he profeſſed
ther ſhould any fewer periſh by ſo few Days Peſti- to have not done Evil ; thou that didft no Sin,
lence, than by ſo many Years Famine: The Weal- vouchſafedit to offer thy ſelf for us that were all
thieſt might avoid the Dearth, the Swifteſt might Sin; he offered and eſcaped, thou offeredít, and
D d 2
diedſt
in any;
204
skyo Contemplations.
Lib. XVI.
no
diedſt; and by thy Death we live, and are freed what Merit was in this Earth? As in Places fo ini
from Everlafting Deſtruction.
Perſons, it is not to be heeded what they are, but
But O Father of all Mercies, how little Pleaſure what thou wilt; that is worthieſt which thou
doſt thou take in the Blood of Sinners? It was pleaſeft to accept.
03
thine own Pity that inhibited the Deſtroyer: E'er Rich and bountiful Araunah is ready to meet Da-
David could ſee the Angel thou hadſt reſtrained vid in fo holy a Motion; and munificently offer's
him: It is ſufficient, hold now thy Hand: If thy his Sion for the Place, his Oxen for the Sacrifice,
Compaffion did not both withold and abridge thy his Carts, and Plows, and other Utenſils of his
Judgments, what Place were there for us out of Husbandry for the Wood: Two frank Hearts are
Hell.
well met ; David would buy, Araunah would give;
How eaſie and juſt had it been for God to have the Jebuſite would not ſell, David will not take:
made the ſhutting up of that third Evening red since it was for God, and to David, Araunah is
with Blood ? His Goodneſs repents of the Slaugh- loth to bargain: Since it was for God, David
ter ; and calls for that Sacrifice wherewith he will wiſheth to pay dear, I will not offer burnt-offerings to
be appeaſed : An Altar muſt be built in the threſh- the Lord my God, of that which doth coſt me nothing:
ing Floor of Araunab the Jebuſite : Lo, in that Heroical Spirits do well become eminent Perſons ;
very Hill where the Angel held the Sword of He that knew it was better to give than to receive,
Abraham from killing his Son, doth God now hold would not receive but give : There can be no
the Sword of the Angel from killing his People : Devotion in a niggardly Heart : As unto dainty
Upon this very Ground ſhall the Temple after Palates, fo to the Godly Soul, that taſtes ſweet-
ftand; here ſhall be the holy Altar, which ſhall eít, that coſts moft: Nothing is dear enough for
ſend up the acceptable Oblations of God's People the Creator of all things. It is an heartleſs Piety
in fucceeding Generations.
of thoſe baſe-minded Chriſtians, that care only to
O God, what was the Threſhing-floor of a fe- ferve God good cheap.
buefite to thee above all other Soils ? What Vertue,
t's toon
doing sh sonst brus
istogutu entud ingeleid mit dich siw na
Domo DH low bas ki
Fri fabbro En Breibost Formatat 99
Volusos bobbe himsey
29 190 od was dead also video
Blow Sds mil albo
Lisata Tele2 Stond vayel bus togel sd din A 2015
board Distom stolomeone in ambuland borim 319 3707
Dans la A ak to poldnis sro ni bahati banimiosabaw with Stolas VI as I
SHans Bras nois still agah od lood ym 19 bevidst belo
dhe odgoiw allo Woons mus07 nast mollit animi
condid
SEW Erotid se isda alliw Vlenim Horst basil I saw os
(SSS b
mi biogas no es bois
difulle dit gugupdate dans uod era etoricod svoltad di wobov
ad or the auditorio di Siena lang di I yov il sistit abnow s
to do Boldis Tom OH Z OSVR 793 Elaved sen ben pont 21 ds die ont
Zo Wycoane bodo lo Magnbarbo191W torh brow Orls 5v18 10 diberi noform
Chob berk vad so vera basladi 01 och od 70 500 : pontslist avsti tort hurt
or witw tells Vilim di 01911 Ils ni yale amorty svetlosne
Jork and the others to
299no sud orb to blog vida bas ons
Flo worth of old wohl in Ong TV onimslyd woului si fun stit sbn10 bas
This is so spoloned basil sgor sw ob yintsy wód Bob HO
or as Sepedt sind oda is storlw yoiana mi siw end "uo no Cor
Dobsonisuper
, Sted on bi tebloded you out 03 19951 brus hunc id WOWI
& iisdoodle
blowania ja vesimbs or do Tomasoud eric porttitor ortsd
ett bris, 5 odotani sve to mojin T SD SVETod po 3
Puissabon and the to stop pro monte molto altro so to that she
TOV oda bus elgoes, agritud olul slog link to live on od tistoria
Guess I lead the bar usti blog tools and bondad bistrit
aidebole do toho bris Budero smotandardy brow? SI on od
Folde ] Hotell so wow SO SVO E ru SIA DUTB Stomats altyd
e I only to 152 wat in die om Sigos son
30
bo
dre
os
adine
mais bocor Para se to no es buena Ser 01 bontogar to allora
Sind one made to disodobno doua mot sambA mot so of mystem som sitt
yda bole dioda boola yang terbas) som boy told to sudoestilo
BOWO BYTO5 Bus
na odmorogora of niazd i Solbiu
buntong arodyz Storb tot bantnit beri sa tlalpidi-ion gli on to Solivar of Sint 10 0091
a on bit borty snob son sver og deres w51 od droge 15757 vie boontlang
Sien ou no 15h vrst of buttonov - SW NT: siti 2009 Y YILNON ya ndoa
En borstto toro boqulo bre brotto o inic Dryin siiwe ons croised ory Biove idgin ons



Con-
205
or Die boods 291
2915b to TORTOROK Domorror
The bo.1011127991) bee sms and on the gaitud
tonton
od 1
Guivis anditola 670
foc si giore
na to ona't
OrginalWond
wils anibus
Stan: Sivet i 10 someo
s to go
nogo so nogullat alontarios
The Seventeenth BOOK. id anabonis ad pt
E buona SW OM
100
od 30D 10 991001 sto bi
Contemplations.
20029
D
GBA 300
gestMybool bibir
CONTAINING Odenbad 70
Dm
Booth be
1015
Adonijah Defeated. moitonet
Solomon's Choice, with his fudg-
so
David's End, and Solomon's ment upon the two Harlots.
Indien
De Beginning.
for stoisiausk mor mij The Temple.
The Execution of Joab and Solomon with the Queen of Sheba.
1730
Los Shimei. wol soni qe perd Solomon's Defečtion.
Lad hotele Sound mad ask Bed to morw
10
ebo 70 BSW Torbas
Adonijah Defeated.bing It is true that Adonijah was David's eldeſt Son
bros
IsoTootedt he now remaining, and therefore might ſeem to
oddychallenge the juſteſt Title to the Crown ; but
AVID had not ſo carefully husbanded the Kingdom of Iſrael (in fo late an Erection)
his years as to maintain a vigorous had not yet known the right of Succeſſion: God
Age; he was therefore what through himſelf that had ordained the Government, was
Wars, what with Sorrows, what with as yet the immediate Elector; he fetcht Saul
Sickneſs, Decrepit betimes ; by that time he was from among the Stuff, and David from the Sheep-
ſeventy years old, his natural heat was ſo waſted, fold ; and had now appointed Solomon from the
that his Cloaths could not warm him; how many Ferule, to the Scepter.
have we known of more ſtrength at more Age? And if Adonijah ( which is unlike ) had not
The holieſt Soul dwells not in an impregnable known this, yet it had been his part to have
Fort; if the revenging Angel {pared David, yet taken his Father with him in this claim of
Age and Death will not ſpare him; neither his his Succeſfion; and not ſo to prevent
a Bro-
new Altar, nor his coſtly Sacrifice can be of ther, that he ſhould ſhoulder out a Father; and
force againſt decay of Nature; nothing but Death not ſo violently to pre-occupate the Throne,
can prevent the weakneſſes of Age. vonoj or that he ſhould rather be a Rebel, than an
None can blame a People if when they have Heir.ee
good King, they are deſirous to hold him; Da As Abſolom, fo Adonijah wants not furtherers in
vids Servants and Subjects have commended unto this Uſurpation, whether Spiritual or Temporal ;
his Bed a fair young Virgin; not for the heat of Foab the General, and Abiathar the Prieſt give
Luft, but of Life ; that by this means they might both Counſel, and Aid to ſo unſeaſonable a Chal-
make an outward ſupply of fuel for that vital fire lenge; theſe two had been firm to David in all
which was well-near extinguiſhed with Age. his Troubles, in all Inſurrections; yet now find-
As it is in the Market, or the Stage, ſo it is in ing him faftened to the bed of Age, and Death,
our Life ; one goes in, another comes out, when they ſhew themſelves thus lippery in the looſe:
David was withering, Adonijah was in his Blof- Outward Happineſs and Friendſhip are not known
fom ; that Son, as he was next to Abfalon both in till our laſt AG, in the impotency of either our
the beauty of his Body, and the time of his Birth, Revenge or Recompence, it will eaſily appear
ſo was he too like him in Practice; he alſo ta- who loved us for our ſelves, who for their own
king advantage of his Father's Infirmity, will be ends.orgt od 10
carving himſelf of the Kingdom of Iſrael; that Had not Adonijah known that Solomon was de-
he might no whit vary from his Pattern, he gets ſigned to the Kingdom both by God, and Da-
him allo Chariots and Horſemen, and fifty Men vid, he had never invited all the reſt of the King's
to run before him : Theſe two, Abſalom and Ado- Sons, his Brethren, and left out Solomon ; who was
nijah, were the darlings of their Father ; their otherwiſe the moſt unlikely to have been his ri-
Father had not diſpleaſed them from their Child-val in his Honour ; all the reſt were elder than
hood, therefore they both diſpleaſed him in his he; and might therefore have had more pretence
Age; thoſe Children had need to be very graci- for their Competition ; doubtleſs the Court of
chat are not marred with Pampering ; it is Ifrael a could not but know, that immediately up-
more than God ows us, if we receive Comfort in on the birth of Solomon, God ſent him by Nathan
thoſe Children whom we have over-loved ; the the Prophet
, a Name and Meſſage of Love ; nei-
Indulgence of Parents at laſt pays them home in ther was it for nothing that God called him fe-
Croffes.
didiah



ous,
206
Contemplations.
Lib. XVII.

, ,
didiah ; and fore-promiſed him the honour of dares invoke to a Falkhood; and he that cares not
building an Houſe to his Name; and (in return for God, will not care for Man.
of fo glorious a Service) the eſtabliſhment of the Ere Bathſheba can be over the Threſhold, Na-
Throne of his Kingdom over Iſrael for ever: Not- than (upon Compa&t) is knocking at the Door.
withſtanding all which, Adonijah backed by the God's Prophet was never but welcome to the Bed-
ſtrength of a Joab, and the gravity of an Abia-chamber of King David : In a ſeeming ſtrange-
thar, will underwork Solomon, and juſtle into the neſs he falls upon the fame Suit, upon the ſame
not-yet-vacant Seat of his Father David. Vain Complaint with Bathſheba : Honeſt Policies do not
Men, while like proud and yet brittle Clay, they miſ-become the holieſt Prophets; ſhe might ſeem
will be knocking their ſides againſt the ſolid to ſpeak as a Woman, as a Mother, out of paf-
and eternal decree of God, break themſelves in fion; the word of a Prophet could not be miſ-
pieces.
doubted : He therefore that had formerly brought
I do not find that Adonijah ſent any meſſage of to David that chiding and bloody Meſſage con-
threats or unkindneſs to Zadock the Prieſt, or No-1 cerning Bathſheba, comes now to David to ſue for
than the Prophet, or Benajah the Son of Jehoiada, the Life and Honour of Bathſheba ; and he that
and the other Worthies; only he invited them was ſent from God (to David) to bring the news
not to his Feaſt with the King's Sons, and Ser- of a gracious Promiſe of favour unto Solomon,
vants; ſometimes a very omiſſion is an Affront, comes now to challenge the execution of it from
and á Menace. They well knew that ſince they the hands of a Father ; and he whoſe place freed
were not called as Gueſts, they were counted as him from fufpition of a Faction, complains of
Enemies; Ceremonies of Courteſie, though they the inſolent demeanure and proclamation of Ado-
be in themſelves ſlight, and arbitrary, yet the neg- nijah; what he began with an humble Obey-
gerous Conſtruction cales may undergoe a dan- fance, fhutting up in a lowly and loving Expofty-
lation, Is this thing done by my Lord the King, and
Nathan was the Man by whom God had ſent thou haſt not Shewed thy Servant who ſhould fit on the
that Errand of Grace to David, concerning So- Throne of my Lord the King after him? As Nathan
lomon, aſſuring him both to reign, and proſper ; was of God's Counſel unto David, fo was he of
yet now when Adonijah's Plot was thus on foot, David's Counſel both to God, and the State; as
he doth not fit ftill and depend upon the Iſſue God therefore upon all occaſions told Nathan
of God's Decree, but he beftirrs him in the buſi- what he meant to do with David, ſo had David
nefs, and conſults with Bathſheba how at once to wont to tell Nathan what he meant to do in his
fave their Lives, and to advance Solomon, and de- holy and moſt important civil Affairs. There are
feat Adonijah ; God's Pre-determination includes Caſes wherein it is not unfit for God's Prophets to
the Means as well as the End ; the ſame Provi- meddle with matters of State. It is no diſpa-
dence that had ordained a Crown to Solomon, a ragement to Religious Princes to impart their
Repulſe to Adonijah, Preſervation to Bathſheba and Counſels unto them, who can requite them with
Nathan, had fore-appointed the wiſe and induſtri- the Counſels of God.
ous indeavours of the Prophet, to bring about his That Wood which a ſingle Iron could not rive,
juſt, and holy Purpoſes; if we would not have is ſoon ſplitted with a double Wedge; the ſea-
meant to us, we may not be negligent. 2011: David, that now his Love to Adonijab gives place
The Prophets of God did not look for Revela- to Indignation, Nature to an holy Fidelity; and
tion in all their Affairs, in ſome things they were now he renews his ancient Oath to Bathſheba with
left to the Counſel of their own Hearts, the Po-a paſſionate Solemnity : As the Lord who
licy of Nathan was of uſe as well as his Prophe- bath redeemed my Soul out of all Adverſity, even as I
cy: That alone hath turned the ſtream into the wear unto thee by the Lord God of Iſrael, ſaying,
right Channel : Nothing could be more wiſely Aſuredly Solomon thy Son ſhall reign after me, and
contrived than the ſending in of Bathſheba to Da- be shall fit upon my Throne in my ſtead, ſo will
I cer-
vid, with ſo ſeaſonable and forcible an Expoftula- tainly do this day : In the decay of David's Body,
tion, and the ſeconding of hers with his own. I find not his intellective Powers any whit im-
Though Luft were dead in David, yet the re: paired: As one therefore that from his Bed could
ſpects of his old Matrimonial Love lived ftill; the with a perfect (if weak) hand ſtear the Govern-
very Preſence of Bathſheba pleaded ſtrongly; but ment of Iſrael, he gives wiſe and full directions
her Speech more; the time was when his Affecti- for the Inauguration of Solomon Zadock the
on oltended in exceſs towards her being then Prieſt, and Nathan the Prophet, and Benaiah the
anothers, he cannot now neglect her being his Captain receive his grave and Princely charge for
own; and if either his Age, or the remorſe of the carriage of that ſo weighty a Buſineſs
. They
his old Offence ſhould have ſet him off, yet ſhe are commanded to take with them the Royal
knew his Oath was ſure; My Lord thou Smareſt by Guard, to ſet Solomon upon his Father's Mule,
the Lord thy God unto thine Handmaid, ſaying, An to carry him down in State to Gibon, to anoint
furedly Solomon thy Son ſhall reign after me, and be him with the holy Oyl of the Tabernacle, to
ſhall fit upon my Throne; his Word had been firm, found the Trumpets, and proclaim him in the
but his Oath was inviolable; we are engaged if Streets, to bring him back with Triumph and
we have Promiſed, but if we have Sworn, we are Magnificence to the Court, and to ſet him in
bound.
ada koladurob pojisagmotions 10 the Royal Throne with all the due Ceremonies
Neither Heaven nor Earth have any gieves for of Coronation.
that Man that can ſhake off the fetters of an How pleaſing was this Command to them who
Oath; for he cares not for that God whom he in Solomon's Glory ſaw their own Safety? Benaiah
# mir bolleo bo sed gaidsont si esw zodani rod morning
applauds

LIB. XVII.
David's End, and Solomon's Beginning. 207
applauds it, and not fearing a Father's Envy, in thou ſtrong therefore, and few thy ſelf a Man; even
David's Preſence wiſhes Solomon's Throne exalted when his Spirit was going out, he puts Spirit into
above his : The People are raviſhed with the joy his Son; Age puts life into Youth, and the dy-
of ſo hopeful a Succeffion, and break the Earth, ing animates the Vigorous : He had well found
and fill the Heaven with the noiſe of their Mu- that Strength was requiſite to Government, that
fick and Shouting
he had need to be no leſs than a Man, that ſhould
Solomon's Guefts had now at laſt better chear rule over Men; If Greatneſs ſhould never re-
than Adonijah's, whoſe Feaſt (as all wicked Mens) ceive any Oppoſition, yet thoſe worlds of Cares,
ended in Horror ; no ſooner are their Bellies full and Buſineſſes that attend the Chair of State, are
of Meat, than their Ears are full of the Sound of able to over-lay any mean Powers. A weak Man
thoſe Trumpets, which at once proclaim Solo- may Obey, none but the ſtrong can Govern.
mon's Triumph, and their Confuſion : Ever after Graceleſs Courage were but the Whetſtone of
the Meal is ended, comes the Reckoning: God Tyranny; Take heed therefore to the charge of the
could as eaſily have prevented this Jollity as Lord thy God, to walk in his Ways, and to keep his
marred it: But he willingly ſuffers vain Men to Statutes. The beſt Legacy that David bequeaths
pleaſe themſelves for a time in the conceited Suc- to his Heir, is the Care of Piery; himſelf had
ceſs of their own Projects, that afterwards their found the ſweetneſs of a good Conſcience, and
diſappointment may be ſo much the more grie- now he commends it to his Succeſſor. If there
vous; no doubt, at this Feaſt there was many a be any thing that in our deſires of the proſperous
Health drunken to Adonijah, many a confident condition of our Children, takes place of Good-
boaſt of their proſpering Deſign; many a ſcorn neſs, our Hearts are not upright. "Here was the
of the deſpiſed Faction of Solomon; and now for Father of a King, charging the King his Son to
their laſt Diſh, is ſerved up Aſtoniſhment, and keep the Statutes of the King of Kings; as one
fearful expectation of a juft Revenge. Fonathan that knew Greatneſs could neither exempt from
the Son of Abiathur the Prieſt, brings the news Obedience, nor priviledge Sin; as one that knew
of Solomon's folemn and joyful Enthronization; the leaſt deviation in the greateſt and higheſt
now all Hearts are cold, all Faces pale ; and eve-Orb, is both moſt ſenſible, and moſt dangerous :
ry Man hath but life enough to run away; how Neither would he have his Son to look for any
fuddenly is this braving Troop diſperſed ? Adonijah Proſperity , fave only from Well-doing : That
their new Prince flies to the Horns of the Altar, Happineſs is built upon Sand or Ice, which is
as diſtruſting all hopes of Life, ſave the Sanctity raiſed upon any foundation befides Vertue. If
of the Place, and the Mercy of his Rival. Solomon were wiſe, David was good ; and if old
So doth the wiſe and juſt God befool proud Solomon had well remembred the Counſel of old
and inſolent Sinners in thoſe ſecret Plots, where- David, he had not ſo foully miſ-carried.
in they hope to undermine the true Son of Da After the Precepts of Piety, follow thoſe of
vid, the Prince of Peace ; he ſuffers them to lay Juſtice ; diftributing in a due Recompence, as
their Heads together, and to feaſt themſelves in revenge to Joab and Shimei, ſo favour to the Houſe
a jocond Security, and promiſe of Succeſs; at of Barzilla.
of Barzilla. The bloodineſs of Joab had lain
laft, when they are at the height of their Joys, long upon David's Heart; the hideous noiſe of
and Hopes, he confounds all their Devices, and thoſe treacherous Murders, as it had pierced
lays them open to the ſcorn of the World, and to Heaven, ſo it ſtill filled the Ears of David; he
the anguiſh of their own guilty Hearts.
could abhor the Villany, though he could not re-
venge it ; what he cannot pay he will owe, and
approve himſelf at laſt a faithful Debter : Now
he will defray it by the hand of Solomon. The
David's End, and Solomon's Be- Slaughter was of Abner, and Amaſa, David ap-
propriates it ; Thou knoweſt what Joab did to me :
ginning
The Soveraign is ſmitten in the Subject ; neither
is it other than juſt , that the Arraignment of
well became Solomon to begin his Reign in mean Malefactors runs in the ſtile of wrong to
Behaviour, and finds the Throne of Solomon, as doft thou, O Son of David, take to thy ſelf thoſe
ſafe as the Altar. David lives to ſee a wife Son inſolencies which are done to thy pooreſt Sub-
warm in his Seat; and now he that had yielded to jees, Servants, Sons, Members here upon Earth?
Succeſſion, yields to Nature. Many good Coun- No Saul can touch a Chriſtian here below, but
fels had David given his Heir ; now he ſums thou feeleſt it in Heaven, and complaineſt.
them up in his Ēnd. Dying words are wont to
But what ſhall we think of this? David was a
be weightieſt ; the Soul when it is entring into Man of War, Solomon a King of Peace, yet Da-
Glory, breaths nothing but Divine. I go the way vid refers this revenge to Solomon : How juſt it
of all the Earth. How well is that Princely Heart was that he who shed the blood of War in Peace,
content to ſubſcribe to the Conditions of Human and put the blood of War upon his Girdle that was
Mortality ; as one that knew Soveraignty doth about his Loyns, ſhould have his Blood ſhed in
not reach to the affairs of Nature? Though a Peace, by a Prince of Peace ; Peace is fitteſt to
King, he neither expects, nor deſires an immuni- rectifie the Outrages of War: Or whether is not
ty from Diſſolution; making no account to go this done in type of that divine Adminiſtration,
in any other than the common Track, to the wherein thou, O Father of Heaven, haft commit-
univerſal Home of Mankind, the Houſe of Age ? ted all Judgment unto thine eternal Son; Thou
Whither ſhould Earth, but to Earth? And why who couldft immediately either plague, or abſolve
ſhould we grudge to do that, which all do? Be Sinners, wilt do neither but by the hand of a Medi-
Solomon

ator.
the Throne
j
208
od zno Contemplations.
Contemplations. This
Toivo Lib. XVII
.
Solomon learned betimes what his ripeneſs taught | ly in his Fathers) fits peaceably upon
afterwards, Take away the Wicked from the King, of the Lord ; his Awe and Power come on fa
and bis Throne Shill be eftabliſhed in Righteouſneſs; iter than his years ; Envy and Ambition where
cruel Joab, and malicious Shimei, muſt be there it is once kindled, may ſooner be hid in the Athes,
fore upon the firſt opportunity removed. The than quite put out ; Adonijah yet hangs after his
one lay open to preſent Juſtice, for abetting the old hopes; he remembers how ſweet he found
Conſpiracy of Adonijah, neither needs the help the Name of a King, and now hath laid a new
of time for a new Advantage ; the other went un- Plot for the ſetting up of his crackt Title : He
der the protection of an Oath from David, and would make the Bed a ſtep to the Throne; his
therefore muſt be fetcht in upon a new Chal-old Complices are ſure enough: His part would
lenge. The hoar Head of both muſt be brought gather much ſtrength, if he might enjoy Abifhag
to the Grave with Blood, elfe David's Head could the relict of his Father, to Wife; if it were not
not be brought to his Grave in Peace: Due pu- the Jewiſh faſhion (as is pretended) that a King's
niſhment of Malefactors, is the debt of Authori- Widow ſhould marry none but a King ; yet cer-
ty: If that holy King have run into Arrearages; I tainly the power both of the Alliance, and Friend
yet as one that hates and fears to break the Bank, ſhip of a Queen, muſt needs not a little advance
he gives order to his Paymaſter; it ſhall be defray- | his Purpoſe: The crafty Rival dare not either
ed, if not by him, yet for him.
move the Suit to Solomon, or effect the Marriage
Generous natures cannot be unthankful : Bar- without him ; but would cunningly undermine
zillai had thewed David ſome kindneſs in his Ex- the Son by the Suit of that Mother, whoſe Suit
tremity; and now the good Man will have Po-had undermined him. The weaker Veſſels are
ſterity to inherit the thanks. How much more commonly uſed in the moſt dangerous ſuggeſtions
bountiful is the Father of Mercies, in the remu- of Evil.
neration of our poor unworthy Services ? Even Bathſheba was ſo wiſe a Woman, that ſome of
Succeſſions of Generations ſhall fare the better for her Counſels are canonized for Divine, yet the
one good Parent.
ſaw not the depth of this drift of Adonijay; there-
The dying words and thoughts of the Man after fore ſhe both entertains the Suit, and moves it :
God's own Heart, did not confine themſelves to the But whatever were the intent of the Suiter, could
ſtraits of theſe particular charges, but inlarged ſhe chooſe but ſee the unlawfulneſs of ſo inceſtu-
themſelves to the care of God's Publick Service ous a Match? It is not long ſince ſhe ſaw her late
as good Men are beſt at laft, David did never fó Husband David abominating the Bed of thoſe his
buſily and carefully marſhal the affairs of God, Concubines, that had been touched by his Son
as when he was fixed to the Bed of his Age and Abſalom; and can fhe hold it lawful that his Son
Death. Then did he load his Son Solomon with Adonijah ſhould climb up to the Bed of his Fa-
the charge of building the Houſe of God; then thers Wife? Sometimes even the beſt Eyes are
did he lay before the Eyes of his Son, the Model dim, and diſcern not thoſe things which are obvi-
and Pattern of that whole facred Work, whereof ous to weaker Sights : Or whether did not Bath-
if Solomon bare the Name, yet David no leſs me- Meba well ſee the foulneſs of the Suit, and yet in
rits it: He now gives the Platform of the Courts Compaſſion of Adonijab's late Repulſe (wherein
and Buildings; he gives the Gold and Silver for he was the chief Agent) and in a deſire to make
that holy uſe; an hundred thouſand Talents of him amends for the loſs of the Kingdom, he yields
Gold, a thouſand thouſand Talents of Silver; be even thus to gratifie him. It is an injurious weak-
fides Braſs and Iron paſſing weight; he weighs nefs to be drawn upon any by-reſpects to the
out thoſe precious Metals for their ſeveral De- furtherance of faulty Suits, of unlawful Acti-
ſignments; every future Veſſel is laid out alrea-ons.
dy in his Poiſe, if not in his Form ; he excites No ſooner doth Bathſheba come in place, then
the Princes of Iſrael to their Aſliſtance, in ſo high Solomon her Son riſes from his Chair of State, and
a Work ; he takes notice of their bountiful Of meets her and bows to her, and ſers her on his
ferings; he numbers up the Levites for the Pub- right Hand; as not fo remembring himſelf to be
lick Services, and ſets them their Tasks. He ap- a King, that he ſhould forget he was a Son. No
points the Singers, and other Muſicians to their outward Dignity can take away the Rights and
Stations; the Porters to the Gates that ſhould be ; Obligations of Nature ; had Bathſheba been as Mean,
and now when he hath ſet all things in a deſired as Solomon was Mighey, ſhe had carried away this
order, and forwardneſs, he ſhurs up with a zea- Honour from a gracious Son : Yet for all theſe
lous bleſſing of his Solomon, and his people, and due Complements, Bathſheba goes away with a
ſleeps with his Fathers. Oh bleſſed Soul, how denial; Reverence ſhe ſhall have, ſhe ſhall not
quiet a Poffeffion haft thou now taken (after ſo have a Condeſcent.
many Tumults) of a better Crown! Thou that In the Acts of Magiſtracy, all regards of natu-
haft prepared all things for the Houſe of thy God, ral relations muſt give way; that which ſhe pro-
how happily art thou now welcomed to that Houſe pounded as a ſmall requeſt, is now, after a gene-
of his, not made with Hands, eternal in the ral and confuſed Ingagement, rejected as unrea-
Heavens! Who now ſhall envy unto good Princes fonable. It were pity we ſhould be heard in all
the honour of over-ſeeing the Buſineſſes of God, our Suits. Bathſheba makes a Petition againſt her
and his Church ; when David was thus punctual ſelf, and knows it not; her ſafety and life depends
in theſe Divine Proviſions ? What fear can be of upon Solomon's Reign, yet ſhe unwittingly moves
Ufurpation, where they have ſo glorious a Pre- for the advancement of Adonijah.
fident?
Solomon was too dutiful to check his Mother,
Now is Solomon the ſecond time crowned King and too wiſe to yield to her : In unfit Supplicati-
of Iſrael, and now in his own Right (as former- ons we are moſt heard when we are repelled.
Thus


LIB. XVII.
The Execuiion of Joab - and Shimei. 209
a wallah
Thus doth our God many times anſwer our Pray- to diſpence with the wrongs done to their own
ers with merciful denials: And moſt bleſſeth us in Perſons. The news of Adonijah's Death, and Abim
croſſing our deſires.
thars removal cannot but affright Joab; who now
Wiſe Solomon doth not find himſelf perplexed runs to Gibeon, and takes Sanctuary in the Taber-
with the ſcruple of his Promiſe ; he that had ſaid, nacle of God; all his hope of defence is in the
Ask on, for I will not ſay thee nay, can now ſwear, Horns of the Altar. Fond Foab, hadſt thou for-
God do fo to me and more alſo, if Adonijah have not merly ſought for Counſel from the Tabernacle,
Spoken this word againſt his own Life. His Promiſe thou hadft not now needed to ſeek to it for Refuge;
was according to his Suppoſition ; his Suppoſition if thy Devotions had not been wanting to that
was of no other than of a Suit, honeſt, reaſona- Altar, thou hadft not needed it for a ſhelter : It
ble, expedient; now he holds himſelf free from is the faſhion of our fooliſh Preſumption to look
that grant, wherein there was at once both Sin for Protection, where we have not cared to yield
and Danger : No Man can be intangled with Obedience.
general words againſt his own juſt and honeſt Even a Joab clings faſt to God's Altar in his
Intentions.
Extremity, which in his Proſperity he regar-
The policies of wicked Men befool them at laſt ; ded not; the worſt Men would be glad to make
this Interceſſion hath undone Adonijab, and in uſe of God's Ordinances, for their Advantage ;
ſtead of the Throne , haftens his Grave : The neceſſity will drive the moſt profane and lawleſs
Sword of Benajah puts an end to that dangerous Man to God; but what do theſe bloody Hands
Rivality. Foab and Abiathar ſtill held Champer- touching the holy Altar of God ? Miſerable Joab,
ty with Adonijah,their Hand was both in the Claim what help canſt thou expect from that ſacred
of his Kingdom, and in the Suit of Abifhag ; Pile? Thoſe Horns that were ſprinkled with the
there are Crimes, wherein there are no Accef- blood of Beaſts, abhor to be touched by the Blood
ſories, ſuch is this of Treaſon. Abiathur may of Men; that Altar was for the expiation of Sin
thank his Burden that he lives; had he not born by Blood; not for the protection of the Sin of
the Ark of the Lord before David, he had not of Blood. If Adonijah fled thither and eſcaped,
now carried his Head upon his Shoulders ; had it is Murder that purſues thee more than Con-
he not been afflicted with David, he had periſh-ſpiracy ; God hath no Sanctuary for a wilful Ho-
ed with Adonijah; now though he were, in his micide.
own Merit, a Man of Death, yet he ſhall ſurvive Yea ſuch reſpect doth Benajah give to that ho-
his Partners, Get thee to Anathoth, unto thine. own ly Place, that his Sword is unwilling to touch
Fields. The Prieſthood of Abiatlaar, as it aggrava. him that touches the Altar : Thoſe Horns shall put
ted his Crime, ſo it ſhall preſerve his Life : Such off Death for the time, and give protraction of
honour have good Princes given to the Miniſters the execution, though not preſervation of Life ;
of the San&uary, that their very Coat hath been how ſweet is Life even to thoſe who have been
defence enough againſt the Sword of Juſtice, prodigal of the blood of others, that Joab fhifts
how much more ſhould it be of proof againſt the thus to hold it but ſome few hours ? Benajah re-
contempt of baſe Perſons ?
turns with Foab's Anſwer, in ſtead of his Head
Beſides bis Function, reſpect is had to his Suf- Nay, but I will die bere ; as not daring to unſheath
ferings; the Father and Brethren of Abiathar were his Sword againſt a Man ſheltered in God's Ta-
Nain for David's fake, therefore for David's fake bernacle, without a new Commiſſion. Young
Abiathar (though worthy of Death) ſhall live; Solomon is ſo well acquainted with the Law of
he had been now a dead Man, if he had not been God, in ſuch a caſe, that he ſticks not at the Sen-
formerly afflicted; thus doth our good God deal tence: He knew that God had enacted, if a Man
with us; by the Rod he prevents the Sword, and came preſumptuouſly upon his Neighbour, to ſlay him
therefore will not condemn us for our Sins, be- with Guile, thou ſhalt take him from mine Altar, that
cauſe we have ſuffered. If Abiathar do not for- be may die : He knew foab's Murders had not been
feit his Life, yet his Office he ſhall, he muſt more preſumptuous, than guileful; and therefore
change Feruſalem for Anathoth, and the Prieſthood he ſends Benajah to take away the Offender, both
for a retired Privacy. It was fourſcore years agoe from God, and Men, from the Altar, and the
ſince the Sentence of Judgment was denounced World.
againſt the Houſe of Eli ; now doth it come to No Subject had merited more than Joab; when
execution; this juft quarrel againſt Abiathar (the Proclamation was made in Iſrael, that whoever
laft of that Line) ihall make good the threatned ſhould ſmite the febufites firſt
, he ſhould be the Chief
Judgment : The wickedneſs of Eli's Houſe was and Captain ; foab was the Man: When David
neither purged by Sacrifice, nor obliterated by built fome part of Jeruſalem, Joab built the reſt ;
Time : If God pay ſlowly, yet he pays ſure : De- fo as Ferufalem owes it ſelf to Foab, both for Re-
lay of moſt certain Puniſhment is neither any hin-covery, and Reparation ; no Man held ſo cloſe
derance to his Juſtice, nor any comfort to our Mi- to David; no Man was more intent to the weal
faalai
of Iſrael, none ſo ſucceſsful in Victories; yet now
Doro
he is call'd to reckon for his old Sins, and muſt
repay blood to Amaſa, and Abner : It is not in the
The Execution of Joab, and Shimei. with God or Man : Where Life is fo deeply for-
power of all our deſerts to buy off one Sin, either
feited, it admits of no Redemption. )
A Biathar fhall live though he ferve not; it is
The honeſt ſimplicity of thoſe times knew not
in the power of Princes to remit (at leaft) of any infamy in the execution of Juſtice. Be
thoſe Puniſhments which attend the breach of Hunajah, who was the great Marſhal under Solomon,
man Laws : Good reaſon they ſhould have power thinks not his fingers defiled with that fatal ſtroak.
SA TOT
Eerste
TC
;

210
ad LIB. XVII.
Contemplations.ouolto
in Пош
It is a fooliſh niceneſs to put more ſhame in the word of Solomon is forgotten, or in the multitude
doing of Juſtice, than in the violating of it. of greater Affairs not heeded; or this ſo ſmall an
In one Act Solomon hath approved himſelf both occurrence will not come to his Ears : Coverouf-
a good Magiſtrate, and a good Son, fulfilling at neſs and preſumption of Impunity, are the de-
once the Will of a Father, and the Charge of ſtruction of many a Soul ; Sbimei leeks his Ser
God, concluding upon this juft Execution, that, vants, and loſes himſelf; how many are there who
upon David, and upon bis Seed, and upon his Houſe, cry out of this folly, and yet imitate it: Theſe
and
upon bis Throne, there ſhall be Peace for ever from Earthly things either are our Servants, or ſhould
the Lord; and inferring, that without this there be; how commonly do we fee Men run out of
could have been no Peace.
the bounds, ſet by God's Law, to hunt after
Blood is a reſtleſs Suitor, and will not leave them, till their "Souls incur a fearful Judg-
clamouring for Judgment, till the Mouth be ſtop-ment ?
stad ។
dw To
ped with Revenge. In this caſe favour to the Of Princes have thouſands of Eyes and Ears : If
fender, is cruelty to the Favourer,
Shimei will for more fecrefie ſaddle his own Afs,
Now hath Foab paid all his Arrearages by the and take (as is like) the benefit of Night, for his
Sword of Benajab; there is no ſuit againſt his Paffage ; his Journey cannot be hid from Solomers.
Corps; that hath the honour of a Burial fit for How wary had thoſe Men need to be that are
a Peer of Iſrael, for the near Cozen to the King. obnoxious? Without delay is Shimei complained
Death puts an end to all quarrels : Solomon ſtrikes of, convented, charged with Violation both of
off the Skore, when God is ſatisfied: The revenge the Oath of God, and the Injunction of Solomon ;
that ſurvives Death, and will not be ſhut up in and that all theſe might appear to be but an oc-
the Coffin, is barbarous, and unbeſeeming true Il-caſion of that Puniſhment, whoſe cauſe was more
raelites.obosi
remote, now is all that old Venom laid before
Only Shimei remains upon the file, his courſe him, which his Malice had long ſince ſpit at God's
is next, yet ſo, as that it shall be in his own li- Anointed : Thor knoweſt all the Wickedneſs, whereto
berty to haſten his End; upon David's Remiffithine Heart is privy, that thou didft to David my Fa-
on, Shimei dwells ſecurely in Baburim, a Town of ther.
постровот е рото от
the Tribe of Benjamin ; doubtleſs, when he faw Had this old Tally been ſtricken off; yet could
ſo round Juſtice done upon Adonijab, and Joab, not Shimei have pleaded ought for his Life : For,
his guilty Heart could not think Solomon's Mel- had he ſaid ; let nor my Lord the King be thus
ſage portended ought but his Execution ; and mortally diſpleaſed for ſo ſmall an Offence: Who
now he cannot but be well pleaſed with ſo eaſie ever died for paſſing over Kidron? What Man is
Conditions, of dwelling at Jeruſalem, and not the worſe for my harmleſs Journey? It had foon
paſſing over the Brook Kidron; what more de- been returned. If the A& be ſmall, yet the Cir-
lightful place could he chuſe to live in, than that cumſtances are deadly: The Commands of Sove-
City, which was the glory of the whole Earth? raign Authority, make the ſlighteſt Duties weigh-
What more pleaſing bounds could he wiſh than the ty, if the Journey be harmleſs
, yet not the Dif-
ſweet banks of Kidron? Jeruſalem could be no obedience : It is not for Subjects to poiſe the
Priſon to him, while it was a Paradiſe to his Bet-Princes Charge in the ſcales of their weak Con-
ters, and if he had a deſire to take freſh Air, he ſtructions; but they muſt ſuppoſe it ever to be
had the ſpace of fix furlongs to walk from the of ſuch Importance, as is pretended by the Com-
City to the Brook. He could not complain to be mander : Beſides the Precept, here was a mutual
ſo delectably confined : And beſides, thrice every | Adjuration; Shimei ſwore not to go; Solomon
year he might be ſure to ſee all his Friends without fwore his Death if he went ; the one Oath muft
ftirring his foot.
be revenged, the other muſt be kept : If Shimei
Wife Solomon while he cared to ſeem not too were falſe in Offending, Solomon will be juſt in
ſevere an exactor of that, which his Father had Puniſhing. Now therefore, that which Abifhai
remitted, prudently lays inſenſible twigs for ſo the Son of Zerviah wiſhed to have done in the
foul an Offender. Beſides the old Grudge, no greenneſs of the Wound, and was repelled ; af-
doubt Solomon ſaw cauſe to ſuſpect the Fidelity of ter long feſtering Benajah is commanded to do:
Shimei'; as a Man who was ever known to be hol- The ſtones that Shimei threw at David ftruck not
low to the Houſe of David; the obſcurity of a ſo deep as Benajab's Sword; the Tongue that
Country Life, would eaſily afford him more ſafe curſed the Lord's Anointed, hath paid the Head
opportunities of ſecret Miſchief; many eyes ſhall to boot. Vengeance againſt Rebels may ſleep,
watch him in the City; he cannot look out un- it cannot die : A ſure, if late, Judgment attends
ſeen, he cannot whiſper unheard: Upon no other thoſe that dare lift up either the Hand or Tongue
terms ſhall he enjoy his Life, which the leaſt ſtray- againſt the ſacred Perſons of God's Vice-gerents
.
ing ſhall forfeit.
How much leſs will the God of Heaven fuffer un-
Shimei feels no pain in this Reſtraint; how ma- revenged the Inſolencies and Blaſphemies againſt
ny Nobles of Iſrael do that for Pleaſure, which his own Divine Majeſty? It is a fearful word, he
hé doth upon Command ? Three years hath he ſhould not be juſt if he ſhould hold theſe guilt-
lived within compaſs limited both by Solomons leſs.
Charge, and his own Oath : It was Itill in his
dool
Power (notwithſtanding David's Caveat) to have
laid down his hoar-head in the Grave, without
Blood: The juſt God infatuates thoſe whom he start og er 10 towogo
On
svist sigsod stala
means to plague: Two of Shimei’s Servants are to clorond old hos derdwento al Solomon's
fled to Gath; and now he ſaddles his Afs, and is
gone to fetch them back; either (he thinks) this
by tops cotei hood

L 1 B. XVII.
211
Solomon's Choice, &c.
found that Royalty, without Wiſdom, was no 04
than is
Solomon's Choice, with bis Fudg- of Life, whereto there belongs not a peculiar
ment upon the two Harlots.
Wiſdom; without which there is nothing but a
tedious unprofitableneſs; much more to the high-
eſt, and buſieſt Vocation, the regiment of Men :
Fter ſo many meſſages and proofs of Grace, As God hath no reaſon to give his beft favours un-
A Solomon begins doubtfully both for his Match, asked ; ſo hath he no will to with-hold them where
and for his Devotion: If Pharaoh's Daughter were they are asked.
not a Proſelite, his early choice was (befides un He that in his Cradle had the Title of Beloved
warrantable) dangerous: The High Places not of God, is now beloved more in the Throne for
only ſtood, but were frequented, both by the the love and deſire of Wiſdom ; this Soil could
People, and King; I do not find David climbing never have born this Fruit alone; Solomon could
up thoſe miſ-hallowed Hills, in an affection of not ſo much as haye dreamed of Wiſdom, if God
the variety of Altars; Solomon doth ſo, and yet had not put it into him ; and now God takes
loves the Lord, and is loved of God again: Such the Suit ſo well, as if he were beholden to his
is the mercy of our God, that he will not ſuffer Creature, for wiſhing the beſt to it ſelf: And be-
our well-meant weakneſſes to bereave us of his cauſe Solomon hath asked what he ſhould, he ſhall
Favours; he rather pities, than plagues us for the now receive both what he asked, and what he
infirmities of upright Hearts. Com asked not: Riches and Honour ſhall be given him
Gibeon was well worthy to be the chief, yea into the Match. So doth God love a good Choice,
the only high Piace; there was the allowed Al- that he recompenſes it with Over-giving: Could
tar of God, there was the Tabernacle, though we but firſt ſeek the Kingdom of God, and his
(as then) fevered from the Ark; thither did young Righteouſneſs, all theſe Earthly things ſhould be
Solomon go up; and, as deſiring to begin his Reign ſuper-added to us; had Solomin made Wealth his
with God, there he offers no leſs than a thouſand Boon, he had failed both of Riches and Wiſdom;
Sacrifices.
now he asks the beſt, and ſpeeds of all; they
Selemon worſhips God by day; God appears to are in a fair way of Happineſs, that can pray
Solomon by Night ; well may we look to enjoy well; it was no diſ-comfort to Solomon, that he
God, when we have ſerved him; the Night can-awaked and found it a Dream; for he knew this
not but be happy, whoſe Day hath been holy. Dream was Divine, and Oracular; and he alrea-
It was no unuſual courſe with God to reveal dy found in his firſt waking, the real Performance
himſelf unto his Servants by Dreams ; ſo did he of what was promiſed him ſleeping : Such Illu-
here to Solomon ; who ſaw more with his Eyes mination did he ſenſibly find in all the rooms of
ſhut, then ever they could ſee open, even him his Heart, as if God had now given him a new
that was Inviſible: The good King had offered Soul: No marvel if Solomon now returning from
unto God a thouſand burnt Sacrifices, and now the Tabernacle to the Ark, teſtified his joy and
God offered him his Option, Ask what Ishall give thankfulneſs by Burnt-offerings
, and Peace-offer-
thee : He whoſe the Beaſts are on a thouſand Moun- ings, and publick Feaſtings; the Heart that hath
rains, gracicuſly accepts a ſmall Return of his own. found in it ſelf the lively Teſtimonies of God's
It ſtands not with the Munificence of a bountiful Preſence, and Favour, cannot contain it ſelf from
God, to be indebted to his Creature, we cannot outward Expreſſions.
give him ought unrecompenced : There is no God likes not to have his Gifts lie dead, where
way wherein we can be ſo liberal to our ſelves, he hath conferred them ; Iſrael ſhall ſoon witneſs
as by giving to the Poffeffor of all things. And they have a King enlightened from Heaven, in
art thou ſtiil, O God, lefs free unto us thy mean whom Wiſdom did not ſtay for Heirs, did not ad-
er Servants under the Goſpel? Haſt thou not mit of any parallel in his Predeceſſors. The all-
ſaid, Whatſoever ye ſhall ask the Father in my name, wiſe God will find occaſions to draw forth thoſe
it shall be given you? Only give us Grace not Graces to uſe and light, which he hath beſtowed
to be wanting unto thee, and we know thou on Man ; two Harlots come before young Solomon
canſt not ſuffer any thing to be wanting un- with a difficult Plea ; It is not like the Princes
sot bir
Ear was the firſt that heard this Complaint; there
The Night follows the temper of the Day; and was a ſubordinate courſe of Juſtice for the deter-
the Heart fo uſeth to ſleep, as it wakes : Had not mination of theſe meaner Incidences : The hard-
the thoughts of Solomon been intent upon Wif- neſs of this Deciſion brought the matter, through
dom by Day, he had not made it his fuit in his all the Benches of inferior Judicature, to the Tri-
Dream : There needs no leiſure of Deliberation : bunal of Solomon; the very Ifraelitiſh Harlots were
The Heart was ſo fore-ſtalled with the Love, and not ſo unnatural as ſome now adays that couns
Admiration of Wiſdom, that not abiding the leaſt terfeit Honeſty ; theſe ſtrive for the fruit of their
motion of a Competition, it faftens on that Grace Womb, ours to put them off ; one Son is yet
it had longed for : Give unto thy Servant an under-alive, two Mothers contend for him. The Chil-
ſtanding Heart, to judge thy People
. Had not Solo- dren were alike for Feature, for Age, the Mo-
min been wiſe before, he had not known the thers were alike for Reputation : Here can be no
worth of Wiſdom, he had not preferred it in his Evidence from others Eyes ; Whether now is the
deſires; the Dunghil Cocks of the World, cannot | living Child, and whether is the dead ? Had So-
know the price of this Pearl; thoſe that have it, lomon gone about to wring forth the truth by Tor-
know that all other Excellencies are but Traih, and tures, he had perhaps plagued the Innocent, and
Rubbiſh unto it. Solomon was a great King, and added pain to the miſery of her Lofs; the weaker
ſaw that he had power enough, but withal, he had been guilty, and the more able to bear, had
Ee 2
carried

to us.


212
Contemplations. rola Lib. XVII.

carried away both the Child and the Victory: this Torment of mine own Bowels ? How can I
The Countenance of either of the Mothers, be- live to ſee this part of my ſelf ſprawling under
wrayed an equality of Paflion; Sorrow poffeffed that bloody Sword ? And
while lhe thinks thus,
the one, for the Son ſhe had loft; and the other, the fues to that ſuſpected Mercy of her juft Judge,
equally peremptory, and importunate in their not: As thinking, if he live he ſhall but change
Claim; it is in vain to think that the true part a Mother; if he die, his Mother loſeth a Son
can be diſcerned by the vehemence of their Chal- while he lives, it ſhall be my comfort that I have
lenge: Falſhood is oft-times more clamorous than a Son, though I may not call him fo: Dying, he
Truth; no Witneſs can be produced; they two periſheth to both; it is better he ſhould live to
dwelt apart under one Roof: And if fome Neigh- a wrong Mother, than to neither : Contrarily her
bours have feen the Children at their Birth, and envious Competitor, as holding her ſelf well fa-
Circumciſion , yet how little difference, how tisfied that her Neighbour ſhould be as Childleſs, as
much change is there in the favour of Infants ? her felf, can ſay, Let it be neither mine nor thine, but di-
How doth Death alter more confirmed Lines ? vide it'; well might Solomon, and every Hearer
The impoffibility of Proof, makes the Guilty conclude, that either ſhe was no Mother, or a
more confident, more impudent; the true Mother Monſter, that could be content with the mur-
pleads that her Child was taken away at Mid- der of her Child ; and that if ſhe could have been
night by the other ; but in her Sleep; ſhe ſaw the true Mother, and yet have deſired the Blood
it not, ſhe felt it not : And if all her Senſes could of her Infant, ſhe had been as worthy to have
have witneſſed it, yet, here was but the Affirma-been ſtript of her Child for fo foul Unnatural-
tion of the one, againſt the Denial of the other, neſs, as the other had been worthy to enjoy him
which in Perfons alike credible do but counter for her honeft Compaſſion. Not more juſtly than
poiſe. What is there now to lead the Judge, wiſely therefore doth Solomon trace the true Mo-
ſince there is nothing either in the Act, or Cir- 1 ther by the footſteps of Love, and Pity; and ad-
cumſtances, or Perſons, or Plea, or Evidence, judgeth the Child to thoſe Bowels that had yerned
that might fway the Sentence ? Solomon well ſaw at his danger.
that when all outward Proofs failed, there was an Even in Morality it is thus alſo: Truth as it is
inward Affection, which if it could be fetcht out, one, ſo it loves Intireneſs, Falihood, Diviſion :
would certainly bewray the true Mother; he Satan that hath no right to the Heart, would be
knew Sorrow might more eaſily be diſſembled, content with a piece of it: God that made it all,
than natural Love ; both ſorrowed for their own, will have either the whole, or none : The errone-
both could not love, one, as theirs : To draw ous Church ſtrives with the true, for the living
forth then this true Proof of Motherhood, Solo-Child of ſaving Doctrine ; each claims it for her
mon calls for a Sword : Doubtleſs, ſome of the wi- own; Herelie, conſcious of her own Injuſtice,
ſer Hearers ſmiled upon each other; and thought could be content to go away with a Leg, or an
in themſelves, What, will the young King cut Arm of ſound Principles, as hoping to make up
theſe knotty Cauſes in pieces ? Will he divide Ju- the reſt with her own Mixtures: Truth cannot
ſtice with edge Tools & Will he ſmite at hazard abide to part with a Joynt, and will rather endure
before Conviction? The Actions of wiſe Princes, to loſe all by Violence, than a piece through a
are Riddles to vulgar Conſtructions ; neither is it willing Conniventy.
for the ſhallow Capacities of the Multitude, to
fathom the deep Projects of Soveraign Authority :
That Sword which had ſerved for Execution, fall
The Temple.
now ſerve for Tryal ; Divide ye the living Child in ga
.
twain, and give the one half to the one, and the other -
half maanden er bereits whichivine cudacie hof Juſtice, Isisa weak and injurious
Cenfure, that taketh
that it might find out that which could not be God: Great Bodies muſt have but ſlow Motions ;
diſcovered ? Neither God, nor his Deputies may he was wiſe that faid, the matters muſt be all pre-
be fo taken at their Words, as if they always in- pared without, e'er we build within: And if Da-
tended their Commands for Action, and not ſome vid have laid ready a great part of the Metals and
times for Probation.
Timber, yet many a Tree muſt be felled and ſqua-
This Sword hath already pierced the Breaſt of red, and many a Stone hewn and poliſhed, e'er
the true Mother; and divided her Heart with this Foundation could be laid ; neither could thoſe
fear, and grief at fo killing a Sentence : There large Cedars be cut, fawn, ſeaſoned in one year:
needs no other rack to diſcover Nature; and now Four years are ſoon gone in ſo vaſt a Preparation:
the thinks, wo is me that came for Juſtice, and David had not been ſo intire a Friend to Hiram,
am anſwered with Cruelty ; Divide ye the living if Hiram had not been a Friend to God : Solomon's
Child? Alas, what hath that poor Infant offen- Wiſdom hath taught him to make uſe of fo good
ded? That it Survives, and is ſued for? How much a Neighbour, of a Father's Friend ; he knew that
leſs miſerable had I been, that my Child had been the Tyrians Skill was not given them for nothing;
ſmothered in my Sleep, than mangled before mine not Jews only, but Gentiles muſt have their hand
Eyes? If a dead Carcaſs could have fatisfied me, I in building the Temple of God; only fewys med-
needed not to have complained: What a woful led with the Tabernacle, but the Temple is not
Condition am I faln into, who am accuſed to have built without the aid of Gentiles; they, together
been the Death of my ſuppoſed Child already, with us, make up the Church of God.
and now ſhall be the Death of my own? If there Even Pagans have their Arts from Heaven; how
were no loſs of my Child, yet how can I endure | juſtly may we improve their Graces to the Ser-


vice

LIB. XVII.
213
The Temple.
vice of the God of Heaven? If there be a Tyrian the Proportion, whether ſhall more excel : Here
that can work more curiouſly in Gold, in Silver, was nothing but white Marble without ; nothing
in Braſs, in Iron, in Purple, and blew Silk, than but Cedar and Gold within : Upon the Hill of
an Iſraelite, why ſhould not he be imployed about Sion ſtands that glittering and ſnowy Pile, which
the Temple ? Their Heatheniſm is their own; both inviteth and dazeleth the Eyes of Paſſengers
their Skill is their Maker's: Many a one works afar off; ſo much more precious within, as Ce.
for the Church of God, that yet hath no part dar is better than Stone, Gold than Cedar ; no
in it.
baſe thing goes to the making up of God's Houſe:
Solomon raiſes a Tribute for the Work ; not of If Satan may havea Dwelling, he cares not though
Money, but of Men : Thirty thouſand Iſraelites he patch it up of the Rubbiſh of Stone, or rotten
are levied for the Service ; yet not continuedly, Sticks, or Droſs of Metals : God will admit of no-
but with Intermiflion, their Labour is more gene- thing that is not Pure and Exquiſite ; his Church
rous, and leſs preſſing : It is enough if they keep conſiſts of none but the Faithful, his Habitation is
their courſes one Month in Lebanon, two at home; in no Heart but the Gracious.
ſo as ever ten thouſand work, while twenty thou The Faſhion was no other than that of the Ta-
fand breath. So favourable is God to his Crea-bernacle ; only this was more coſtly, more large,
ture, that he requires us not to be over-toyled in more fixed; God was the ſame that dwelt in both,
the Works of his own Service. Due Reſpirations he varied not; the ſame Myſtery was in both ;
are requiſite in the holieſt Acts. The main ſtreſs only it was fit there ſhould be a proportion be-
of the Work lies upon Proſelites ; whoſe both num- twixt the Work and the Builder : The Taberna-
ber, and pains was herein more than the Natives: cle was erected in a popular Eſtate, the Temple
An hundred and fifty thouſand of them are im- in a Monarchy ; it was fit this ſhould favour of
ployed in bearing Burthens, in hewing Stones ; the Munificence of a King, as that of the Zeal of
beſides their three thouſand three hundred Over- a Multitude; that was erected in the flitting Con-
ſeers: Now were the deſpiſed Gibeonites of good dition of Iſrael in the Deſert: This, in their ſet-
uſe, and in vain doth Iſrael wiſh that the zeal led Reſidence in the Promiſed Land: it was fit
of 'Saul had not robbed them of ſo ſerviceable therefore that ſhould be framed for Motion, this
Drudges.
for Reſt. Both of them were diſtinguiſhed into
There is no Man ſo mean, but may be ſome three remarkable Diviſions, whereof each was more
way uſeful to the Houſe of God; thoſe that can- Noble, more reſerved than other.
not work in Gold, and Silver, and Silk, yet may But what do we bend our Eyes upon Stone, and
cut and hew; and thoſe that cannot do neither, Wood, and Metals ? God would never have ta-
yet may carry Burthens : Even the Services ken pleaſure in theſe dead Materials for their own
that are more homely, are not leſs neceffary : fakes, if they had not had a further Intendment :
Who can dif-hearten himſelf in the Conſcience of Methinks I fee four Temples in this one. It is
his own Inſufficiency, when he ſees, God can but one in Matter, as the God that dwells in it
as well ſerve himſelf of his Labour, as of his is but one : Three yet more, in reſemblance :
Skill ?
According to diviſion of them in whom it pleaf-
The Temple is framed in Lebanon, and ſet up eth God to inhabit: For where ever God dwells,
in Sion ; neither Hammer nor Ax was heard in there is his Temple; Oh God thou vouchſafeſt
that Holy Structure; there was nothing but noiſe to dwell in the believing Heart; as we thy filly
in Lebanon, nothing in Sion but Silence and Peace. Creatures have our Being in thee, ſo thou the
What ever Tumults are abroad, it is fit there Creator of Heaven and Earth, haft thy Dwelling in
Mould be all quietneſs and ſweet concord in the us. The Heaven of Heavens is not able to con-
Church; Oh God, that the Axes of Schiſm, or tain thee, and yet thou diſdaineſt not to dwell
the Hammers of furious Contentions ſhould be in the ſtrait Lodgings of our renewed Souls. So
heard within thy Sanctuary ! Thine Houſe is not then, becauſe God's Children are many, and thoſe
built with Blows, with Blows it is beaten down : many divide in reſpect of themſelves, though
Oh knit the Hearts of thy Servants together in united in their Head, therefore this Temple which
the Unity of the Spirit, and the Band of Peace; is but one in collection as God is one, is mani-
that we nay mind and ſpeak the ſame things, that fold in the diſtribution, as the Saints are many;
thou who art the God of Peace, maiſt take plea- each Man bearing about him a little ſhrine of
ſure to dwell under the quiet roof of our Hearts. this infinite Majeſty : And for that the moſt ge-
Now is the Foundation Jaid, and the Walls ri-neral diviſion of the Saints is in their Place and
ſing of that glorious Fabrick, which all Nations Eftate ; ſome ſtrugling, and toyling in this Earth-
admired, and all times have celebrated ; evenly Warfare, others triumphing in Heavenly Glo-
thoſe Stones which were laid in the Baſe of the ty ; therefore hath God two other, more univer-
Building were nor ragged and rude, but hewn ſal Temples ; one, the Church of his Saints on
and coſtly : the part that lies covered with Earth Earth; the other, the higheſt Heaven of his Saints
from the Eyes of all Beholders, is no leſs Preci- glorified. In all theſe, o God, thou dwelleft for
ous, than thoſe that are more Conſpicuous: God ever, and this material Houſe of thine is a clear
is not all for the Eye, he pleaſeth himſelf with Repreſentation of theſe three Spiritual; elſe what
the hidden value of the living Stones of his Spi- were a Temple made with Hands unto the God
ritual Temple; how many noble Graces of his of Spirits ? And though one of theſe was a true
Servants have been buried in Obſcurity; not diſ- | Type of all, yet how are they all exceeded each
cerned ſo much as by their own Eyes? Which yet by other? This of Stone, though moſt Rich and
as he gave, ſo he crowneth : Hypocrites regard Coftly, yet what is it to the living Temple of
nothing but Shew, God nothing but Truth. the Holy Ghoſt, which is our Body? What is the
The Matter of ſo goodly a Frame ſtrives with Temple of this Body of ours, to the Temple of
Chriſt's

Contemplations.
LIB. XVII.
Chriſt's Body, which is his Church ? And what eft and ſecreteſt, which is the Heart, is reſerved
is the Temple of God's Church on Earth, to that only for the Gcd that made it. It is thus in the
which triumpheth gloriouſly in Heaven? Church Viſible; the falſe and foul-hearted Hype-
How eaſily do we ſee all theſe in this cne vi- crite hath acceſs to the Holy Ordinances of God,
ſible Temple : Which as it had three diſtinctions and treads in his Courts; only the true Chriftian
of Rooms; the Porch, the Holy-place, the Holy hath intire and private Converſation with the Ho-
of Holies, fo is each of them anſwered Spiritu- ly One of Iſrael : He only is admitted into the
ally: In the Porch we find the regenerate Soul Holy of Holies, and enters within the glorious
entring into the bleſſed Society of the Church : Vail of Heaven.
In the holy Place, the Communion of the true If from the Walls we look unto the Furniture :
viſible Church on Earth, ſelected from the World: What is the Altar whereon our Sacrifices of Pray-
In the Holy of Holies (whereinto the High-Prieſter and Praiſes are offered to the Almighty, but a
entred once a year) the glorious Heaven, into contrite Heart ? What the Golden Candleſticks,
which cur true High-Prieſt, Chriſt Jeſus, entred but the illumined Underſtanding, wherein the
once for all to make an Atonement betwixt God light of the knowledge of God, and his Divine
and Man. In all theſe what a meet Correſpon-Will ſhineth for ever? What the Tables of Shew-
dence there is both in Proportion, Marter, Situ- bread, but the Sandified Memory, which keepeth
ation?
the Bread of Life continually? Yea if we ſhall
In Proportion; the ſame rule that skilful Car- preſume ſo far, as to enter into the very Cloſet of
vers obſerve in the cutting out of the perfect Sta-God's Oracle ; even there, O God, do we find
tue of a Man, that the height be thrice the cur unworthy Hearts ſo honoured by thee, that
treadth, and the breadth one third of the height, they are made the very Ark, wherein thy Royal
was likewiſe duely obſerved in the fabrick of the Law, and the Pot of thy Heavenly Manna is kept
Temple : Whoſe length was double to the height, for ever; and from whoſe Propitiatory, ſhaded
and treble to the breadth, as being fixty Cubits with the Wings of thy glorious Angels, thou giv-
long, thirty high, and twenty broad; how ex- eft thy gracious Teſtimonies of thy good Spirit,
quifie a Symmetry haft thou ordained (O God) witnelling with ours, that we are the Children of
betwixt the faithful Heart, and thy Church on thee the living God.
Earth, with that in Heaven : How accurate in Behold, if Solomon built a Temple unto thee,
each of theſe, in all their Powers and Parts thou haſt built a Temple unto thy ſelf in us. We
compared with other ? So hath God ordered the are not only through thy Grace living Stones in
believing Soul, that it hath neither too much thy Temple, but living Temples in thy Sion :
ſhortneſs of Grace, nor too much height of Con- Oh do thou ever dwell in this thine Houſe, and
ceit, nor too much breadth of Paffion; ſo hath in this thy Houſe let us ever ſerve thee: Where-
he ordered his viſible Church, that there is a fore elſe haft thou a Temple, but for thy Pre-
neceſſary Inequality, without any Diſproportion ; fence with us, and for our Worſhipping of thee?
an height of Government, a length of Extent, a The time was, when, as thy People, ſo thy ſelf,
breadth of Juriſdiction duely anſwerable to each didſt lodge in flirting Tents, ever ſhifting, ever
other ; ſo hath he ordered his Triumphant Church moving; thence thou thoughteſt beſt to lojourn
above, that it hath a length of Eternity, anſwer- both in Shilo, and the Roof of Obed Edom; after
ſwered with an height of Perfection, and a breadth that, thcu condeſcendeſt to ſettle thine Abode
of incomprehenfible Glory. To
with Men, and wouldſt dwell in an Houſe of
In Matter ; all was here of the beſt ; the Wood thine own, at thy Jeruſalem. So didſt thou in
was precious, ſweet, laſting : The Stones beautiful, the Beginning, lodge with our firſt Parents in a
coftly, inſenſible of Age; the Gold pure and glit- | Tent; ſojourn with Iſrael under the Law; and now
terin
So are the Graces of God's Children, ex makeſt a conſtant Reſidence under the Goſpel, in
cellent in their Nature, dear in their Acceptati- the Hearts of thy choſen Children; from whence
on, eternal in their Uſe: So are the Ordinances thou wilt remove no more ; they ſhall remove
of God in his Church, Holy, Comfortable, Irre- from the World, from themſelves, thou ſhalt not
fragable. So is the Perfection of his glorified Saints remove from them.
Incomparable, Unconceivable.
Wherefoever thou art, O God, thou art wor-
In Situation ; the outer parts were here more thy of Adoration ; ſince thou ever wilt dwell
Common, the inward more Holy, and peculiarly in us, be thou ever Worſhipped in us: Let the
reſerved : I find one Court of the Temple open Altars of our clean Hearts ſend up ever to thee
to the Unclean, to the Uncircumciſed: Within the ſweeteſt perfumed Smoaks of our holy Me-
that, another, open only to the Iſraelites; and of ditations and faithful Prayers, and cheerful Thankſ-
them, to the Clean ; within that, yet another, givings : Let the pure Lights of our Faith, and
proper only to the Prieſts and Levites; where was godly Converſation Shine ever before thee, and
the Brazen Altar for Sacrifice, and the Brazen Sea Men, and never be put out : Ler the Bread of
for Waſhing : The Eyes of the Laity might fol-Life ſtand ever ready upon the pure, and preci-
low their Oblations in hither, their Feet might ous Tables of our Hearts. Lock up thy Law, and
tento
thy Manna within us; and ſpeak comfortably to
bu Yet more, in the covered Rooms of the Tem us from thy Mercy-Seat. Suffer nothing to en-
ple, there is, whither the Prieſts only may enter, ter in hither that is unclean : Sanctifie us into
not the Levites; there is, whither the High Prieſt thy ſelf, and be thou ſanctified in us.
only may enter, not his Brethren.
mesmo Dia
To It is thus in every renewed Man, the individu-
of 1999 ed
al Temple of God; the outward parts are allow-
T and nobod wode und inson
ed common to God and the World, the inward-
nomboog od to Solomon,
Comisione
not.

LIB. XVII.
Solomon and the Queen of Sheba.
215
o bólst w moins 9901 Our по were not ſpoken of Solomon, Fame ſhould have
Solomon and the Queen of Sheba. foronged him; cand if but juft Rumours were
lity to believe them. This great Queen would
OD hath no uſe of the dark Lanthorns of not ſuffer her ſelf to be led by the Ears; but
G a
ſecret, and reſerved Perfections; we our comes in Perſon to examine the Truth of foreign
felves do not light up Candles to put them under Relations. How much more unſafe is it in the
Buſhels. The great Lights whether of Heaven or moſt important Buſineſſes of our Souls, to truſt
Earth, are not intended to Obfcurity, but as to the Opinions and Reports of others? Thoſe Ears
give light unto others, ſo to be ſeen themſelves; and Eyes are ill beſtowed that do not ſerve to
Dan and Beerſheba were too ſtrait bounds for the chooſe and judge for their Owners. lo son
Fame of Solomon; which now hath flown over all When we come to a rich Treaſure, we need
Lands and Seas, and raiſed the World to an Admi- | not be bidden to carry away what we are able.
ration of his more than human Wiſdom. Even ſo, This wiſe Lady as the came far for Knowledge,
O thou Everlaſting King of Peace, thy Name is fo finding the Plenty of this Vein, ſhe would not
great among the Gentiles: There is no Speech nor depart without her full Load: There was nothing
Language where the Report of thee is not heard; wherein ſhe would leave her ſelf unſatisfied : She
The Sound of thee is gone forth through all the knew that ſhe could not every Day meet with a
Earth; Thy Name is an Ointment poured out, | Solomon ; and therefore ſhe makes her beſt uſe of
therefore the Virgins love thee. sila ses
ſo learned a Mafter: Now ſhe empties her Heart
No doubt, many from all Coaſts came to learn of all her Doubts; and fills it with Inſtruction.
and wonder ; none with ſo much Note as this It is not good neglecting the Opportunities of
noble Daughter of Cham ; who her ſelf deſerves furniſhing our Souls with profitable, with ſaving
the next wonder to him whom ſhe came to hear Knowledge. There is much Wiſdom in moving
and admire : That a Woman, a Princeſs, a rich a Queſtion well, though there be more in affoil-
and great Queen, ſhould travel from the remoteſting it : What Uſe do we make of Solomon's Teach-
South, from Shebe, a Region famous for the great-er, if fitting at the Feet of Chriſt we leave our
eſt delicacies of Nature, to learn Wiſdom, is a Hearts either ignorant, or perplexed ? HISTO
matchleſs Example. We know Merchants that As if the Errand of this wealthy Queen had
venture to either Indies for Wealth ; Others we been to buy Wiſdom, ſhe came with her Camels
know daily to croſs the Seas for wanton Curioſity: laden with Gold, and precious Stones, and rich
Some few Philoſophers we have known to have Odours : Though to a mighty King ſhe will not
gone far for Learning; and amongſt Princes it is come to School empty-handed : If ſhe came to
no unuſual thing to ſend their Ambaſſadors to far ferch an invaluable Treaſure, ſhe finds it reaſon
diſtant Kingdoms, for tranſaction of Buſineſſes, to give thanks unto him that kept it. As he is a
either of State, or Commerce ; but that a Royal Fool that hath a Price in his Hand to get Wiſdom,
Lady ſhould in Perſon undertake and overcome ſo and wants an Heart; fo is he unthankful that
tedious a Journey, only to obſerve, and inquire hath an Heart to get Wiſdom, and hath no Price
into the Myſteries of Nature, Art, Religion, is a in his Hand; a Price not countervailable to what
thing paſt both parallel, and imitation: Why do he ſeeks, but retributary to him of whom he
we think any Labour great, or any Way long, to feeks. How ſhameful is it to come always with
hear a Greater than Solomon ? How juſtly ſhall the cloſe Hands to them that teach us the great My-
Queen of the South riſe up in Judgment, and con- ſteries of Salvation.
demn us, who may hear Wiſdom crying in our Expectation is no better than a kind Enemy to
Streets and neglect her?
good Deferts: We loſe thoſe Objects which we
Certainly ſo wealthy a Queen, and ſo great a over-look. Many had been admired if they had
lover of Wiſdom could not want great Scholars not been over-much befriended by Fame, who
at Home; them ſhe had firſt oppoſed with her now in our Judgment are caſt as much below their
enigmatical Demands; and now finding herſelf Rank, as they were fore-imagined above it. This
unſatisfied, ſhe takes her ſelf to this Oracle of Diſadvantage had wife Solomon with this Stranger;
God; it is a good thing to doubt, better to be whom Rumour had bid to look for incredible
reſolved: The Mind that never doubts ſhall learn Excellencies ; yet ſo wonderful were the Graces
nothing; the Mind that ever doubts ſhall never of Solomon, that they overcame the higheſt Ex-
profit by learning: Our Doubts only ſerve to ftir pectation, and the liberalleſt Belief: So as when
us up to ſeek Truth ; our Reſolutions fettle us in ihe ſaw the Architecture of his Buildings, the
the Truth we have found. There were no plea- Proviſions of his Tables, the Order of his At-
ſure in Reſolutions if we had not been formerly tendants, the Religion of his Sacrifices, fhe con-
troubled with Doubts; there were nothing but feſſed both her unjuſt Incredulity in not believing
diſcomfort and diſquietneſs in Doubts, if it were the Report of his Wiſdom, and the Injury of Re-
not for the Hope of Reſolution: It is not ſafe to port, in underſtanding it. I believed not the Words
fuffer Doubts to dwell too long upon the Heart; till I came, and mine Eyes had ſeen it, and loe the one
there may be good uſe of them as Paſſengers, dan- balf was not told me. Her Eyes were more fure
gerous as Inmates : Happy are we if we can find Informers than her Ears. She did not ſo much
a Solomon to remove them. Sy bring
hear as fee Solomon's Wiſdom in theſe real Effects.
Fame as it is always a Blab, ſo oft-times a His Anſwers did not fo much demonſtrate it, as
Lyer. The wiſe Princefs found cauſe to diſtruſt his prudent Government. There are ſome whoſe
ſo uncertain an Informer, whoſe Reports are ſtill Speeches are witty while their Carriage is weak;
either doubtful, or fabulous; and like Winds, or whoſe Deeds are Incongruities, while their Words
Streams, increaſe in paſſing: If very great things are Apothegms. It is not worth the Name of
Wiſdom
216
idora Contemplations.comolog LIB. XVII.

bits
Wiſdom that may be heard only and not ſeen: done unto thee, O Saviour, by the Heads of the
Good Diſcourſe is but the Froth of Wiſdom ; the Nations ? The Kings of Tarſhiſh and the Iſles bring
pure and folid Subſtance of it is in well framed Preſents; the Kings of Sheba and Saba bring Gifts;
Actions ; if we know theſe Things, happy are we yea all Kings ſhall worſhip thee, all Nations shall ſerve
if we do them. od 01 11 10 Toide on thee. They cannot enrich themſelves but by giv-
And if this great Perſon admired the Wiſdom, ing unto thee. To 1. Davrolsa bus
and Buildings, the Domeſtick Order of Solomon, It could not ſtand with Solomon's Magnificence
and chiefly his ſtately Aſcent into the Houſe of to receive rich Courteſies without a Return: The
the Lord: How ſhould our Souls be taken up with greater the Perfon was, the greater was the Ob-
Wonder at thee, O thou true Son of David, and ligation of Requital : The Gifts of mean Perſons
Prince of Everlaſting Peace, who receivedſt the are taken but as Tributes of Duty ; it is Diſho-
Spirit not by Meaſure? Who haft built this Glo-nourable to take from Equals, and not to retribute:
rious Houſe, not made with Hands, even the There was not therefore more Freedom in her
Heaven of Heavens? Whoſe Infinite Providence Gift, than in her Receipt: Her own Will was the
hath ſweetly diſpoſed of all the Family of thy Meaſure of both ; fhe gave what ſhe would, ſhe
Creatures, both in Heaven and Earth; and who received whatſoever ſhe would ask ; and ſhe had
laſtly didſt afcend up on high, and ledit captivity little profited by Solomon's School, if ſhe had not
captive, and gaveft Gifts to Mennt sus learned to ask the beſt: She returns therefore
to So well had this ftudious Lady profited by the more richly laden than ſhe came : She gave to
Lectures of that exquiſite Maſter ; that now ſhe Solomon as a thankful Client of Wiſdom; Solomon
envies, ſhe magnifies none but them who may returns to her as a munificent Patron, according
live within the Air of Solomon's Wiſdom : Happy are to the Liberality of a King. We ſhall be ſure to
the Men, and happy are thy Servants, which ſtand con be Gainers by whatſoever we give unto thee, O
tinually before thee, and that hear thy Wifdom. As if thou God of Wiſdom and Peace : Oh that we
ſhe could have been content to have changed her could come from the remote Regions of our In-
Throne for the Footſtool of Solomon. It is not eaſie fidelity, and Worldlineſs, to learn Wiſdom of
to conceive how great a Bleſſing it is to live under thee, who both teacheſt and giveſt it abundantly,
thoſe Lips, which do both preſerve Knowledge without upbraiding, without grudging; and
and utter it: If we were not glutted with good could bring with us the poor Preſents of our faith-
Counſel, we ſhould find no reliſh in any worldly ful Deſires, and ſincere Services: How wouldft
Contentment in compariſon thereof: But, he that thou receive us with a gracious Acceptation, and
is full deſpiſeth an Honey-comb. IT
ſend us away laden with preſent Comfort, with
01 She, whom her own Experience had taught Eternal Glory?
how happy a thing it is to have a skillful Pilot fit Calism bilo bolo
ting at the Stern of the State, blefſeth Iſrael for
Solomon, bleſſed God for Iſrael, bleſſeth Solomon and POIS Solomon's Defečtion.
Iſrael mutually in each other; Bleſſed be the Lord Sob
thy God which delighteth in thee, to ſet thee on the ignibus vidio viro
brone of lfrael. Becauſe the Lord loved Ifrael for Spielded either fo great an Example of Wiſdom,
.
ever, therefore made be thee King to do Judgment
and Fuftice. It was not more Solomon's Advance or ſo fearful an Example of Apoftaſie as Solomox :
ment to be King of Iſrael, than it was the Ad-What Human Knowledge Adam had in the Per-
vancement of Iſrael to be governed by a Solomon. fe&tion of Nature by Creation, Solomon had by
There is no earthly Proof of God's Love to any Infuſion; both fully, both from one Fountain :
Nation comparable to the ſubſtitution of a wife If Adam called all Creatures by their Names, So-
and pious Governour; to him we owe our Peace, lomon ſpake from the Cedars of Lebanon, to the
our Life, and which is deſervedly dearer, the Moſs that ſprings out of the Wall; and beſides
Life of our Souls, the Goſpel. But, oh God how theſe Vegetables there was no Beaſt, nor Fowl,
much haft thou loved thine Iſrael for ever, in that nor Fiſh, nor creeping thing that eſcaped his
thou haſt fet over it that Righteous Branch of Diſcourſe. Both fell, both fell by one Means ;
feffe, whoſe Name is Wonderful, Counſellor, the as Adam, ſo might Solomon have ſaid ; The Woman
Mighty God, the Everlaſting Father, the Prince of deceived me : It is true indeed, that Adam fell as
Peace : In whole Days Judah ſhall be ſaved, and Iſrael all ; Solomon as one ; yet ſo as that this one is the
Shall dwell Safely : Sing o Heaven, and rejoyce o Pattern of the Frailty of all. If Knowledge could
Earth, and break forth into ſinging, O Mountains, for have given an Immunity from Sin, both had
God bath comforted his people, and will have Ever-ſtood : Affections are thoſe Feet of the Soul, on
- lafting Mercy upon his Afflicted. Soosha which it either ſtands, or falls; Solomon loved
3. The Queen of Sheba did not bring her Gold and many outlandiſh Women : I wonder not if the wife
precious Stones to look on, or to re-carry, but to King miſ-carried ; every Word hath Bane enough
give to a Wealthier than her ſelf. She gives there for a Man: Women, many Women, Outlandiſh,
fore to Solomon an hundred and twenty Talents of Idolatrous, and thoſe not only had but doted on;
Gold, beſides coſtly Stones and Odours. He that Sex, Multitude, Nation, Condition, all conſpi-
made Silver in Ferufalem as Stones, is yet richly red to the Ruin of a Solomon : If one Woman un-
preſented on all Hands. The Rivers ſtill run into did all Mankind, what marvel is it if many Wo-
the Sea ; to him that hath ſhall be given: How men undid one Yet had thoſe many been the
ſhould we bring unto thee, Othou King of Hea- Daughters of Iſrael, they had tempted him only
ven, the pureit Gold of thine own Graces, the to Luft; not to mif-devotion; now they were
ſweeteſt Odours of our Obediences ? Was not this of thoſe Nations, whereof the Lord had ſaid to
withal a Type of that Homage which ſhould be the Children of Iſrael, Go not ye in to them, nor let
MO
10
then
LIB. XVII.
SOLOMON's Defečtion.
217

them come in to you, for ſurely they will turn your It is no preſuming upon Time, or Means, or
Hearts after their Gods; to them did Solomon joyn Strength: How many have begun and proceeded
in Love ; who can marvel if they diſ-joyned his well, who yet have ſhamed themſelves in their laſt
Heart from God. Satan hath found this Bait to Stage? If God uphold us not, we cannot ſtand :
take ſo well, that he never changed it ſince he If God uphold us, we cannot fall; when we are
crept into Paradiſe. How many have we known at the ſtrongeſt, it is the beſt to be weak in our
whoſe Heads have been broken with their own felves; and when at our weakeſt
, ſtrong in him,
Rib:
in whom we can do all things.
OS
In the firſt World the Sons of God ſaw the I cannot yet think ſo hard of Solomon, that he
Daughters of Men, and took them
Wives of all would project his Perſon to Aſhtaroth the Goddeſs
they liked ; they multiplied not Children, but of the Sidonians
, or Milchom the Idol of the Am-
Iniquities : Balaam knew well if the Dames of monites, or Chemofh the Abomination of Moab: He
Moab could make the Iſraelites Wantons, they ſhould that knew all things from the Shrub to the Ce-
foon make them Idolaters: All lies open where dar, could not be ignorant that theſe Statues were
the Covenant is not both made with the Eye, and but Stocks, or Stones, or Metals, and the Pow-
kept.
imers reſembled by them, Devils. It is not like he
It was the charge of God to the Kings of Iſra- could be ſo inſenſate to adore ſuch Deities; but
el before they were, that they ſhould not multiply ſo far was the uxorious King blinded with Affecti-
Wives. Solomon hath gone beyond the ſtakes of on, that he gave not paſſage only to the Idolatry
the Law, and now is ready to looſe himſelf amongſt of his Heatheniſh Wives, but furtherance.
a thouſand Bed-fellows; who ſo lays the Reins. So did he dote upon their perſons, that he hu-
in the Neck of his Carnal Appetite, cannot pro- moured them in their Sins : Their Act is therefore
miſe where he will reft. Oh Solomon, where was his, becauſe his Eyes wink'd at it; his Hand
thy Wiſdom, while thine Affections run away advanced it : He that built a Temple to the liv-
with thee into ſo wild a Voluptuouſneſs? What ing God, for himſelf and Iſrael in Sion, built a
boots it thee to diſcourſe of all things, while thou Temple to Chemoſh in the Mount of Scandal, for
miſ-knoweſt thy ſelf? The Perfections of Specu- his Miſtreſſes of Moab, in the very face of God's
lation, do not argue the inward Powers of Self- Houſe : No Hill about Jeruſalem was free from a
government; the Eye may be clear, while the Chappel of Devils : Each of his Dames had their
Hand is pallied. It is not ſo much to be heeded Puppets, their Altars, their Incenſe ; becauſe so-
how the Soul is informed, as how it is diſcipli- lomon feeds them in their Superſtition, he draws
ned; the light of Knowledge doth well, but the the Sin home to himſelf, and is branded for what
due order of the Affections doth better : Never any he ſhould have forbidden, Even our very Permiſ-
meer Man ſince the firſt, knew ſo much as Solo-fion appropriates Crimes to us: We need no more
mon, many that have known leſs, have had more Guiltineſs of any Sin, than our willing Tole-
Command of themſelves : A competent Eſtate ration.
well Husbanded, is better than a vaſt Patrimony Who can but yearn, and fear to ſee the woful
neglected.
Wrack of ſo rich and goodly a Veſſel ? O Solomon,
There can be no ſafety to that Soul, where is wert not thou he whoſe younger years God ho-
not a ſtrait Curb upon our Deſires : If our Luſts noured with a Meſſage and Stile of Love? To
be not held under as Slaves, they will rule as Ty- whom God twice appeared; and in a gracious Vi-
rants. Nothing can prevent the extremity of our fion, renewed the Covenant of his favour? Whom
Miſcarriage, but early and ſtrong Denials of our he ſingled out from all the Generation of Men,tobe
Concupiſcence: Had Solomon done thus, Delicacy the founder of that glorious Temple, which was
and lawleſs Greatneſs had not led him into theſe no leſs clearly the Type of Heaven, than thou
Bogs of Intemperance.
wert of Chriſt the Son of the Everliving God?
The ways of Youth are ſteep and flippery, Wert not thou that deep Sea of Wiſdom, which
wherein as it is eaſie to fall, ſo it is commonly re-God ordained to ſend forth Rivers and Fountains
lieved with Pity ; but the wanton Inordinations of all Divine, and Human Knowledge to all Na-
of Age, are not more unſeaſonable than odious ; tions, to all Ages? Wert not thou one of thoſe
yet behold Solomon's younger years were Studious, ſelect Secretaries, whoſe Hand it pleaſed the Al-
and Innocent, his over-haſtened Age was licenci- mighty to imploy in three pieces of the Divine
ous and miſ-governed ; For, when Solomon was old, Monuments of Sacred Scriptures ? Which of us
bis Wives turned away his Heart after other Gods : If dares ever hope to aſpire unto thy Graces? Which
any Age can ſecure us from the danger of a ſpi- of us can promiſe to ſecure our felves from thy'
ritual Fall
, it is our laſt; and if any Man's old Ruines? We fall, O God, we fall to the loweſt
Age might ſecure him, it was Solomon's; the be- Hell, if thou prevent us not, if thou ſuſtain us
loved of God, the Oracle, the Miracle of Wif- not; Uphold thou me according to thy Word that I may
dom. Who would have looked but that the Blof-live, and let me not be aſhamed of my Hope. Order
ſoms of ſo hopeful a Spring, ſhould have yielded my ſteps in thy Word, and let not any Iniquity have
a goodly and pleaſant Fruit, in the Autumn of Dominion over me. All our Weakneſs is in our
Age? Yet behold even Solomon's old Age Vicious. felves, all our Strength is in thee. O God, be
There is no time wherein we can be ſafe, while thou ſtrong in our Weakneſs, that our weak Knees
we carry this Body of Sin about us : Youth is Im- may be ever ſteddy in thy Strength.
petuous, Mid-age Stubborn, old Age Weak, all But in the midſt of the horror of this Spectacle
dangerous : Say not now; The fury of my youthful (able to affright all the Sons of Men) behold ſome
flaſhes is over, I ſhall henceforth find my Heart calm glimpſe of Comfort : Was it of Solomon that David
and impregnable; while thou feeſt old Solomon do- his Father Propheſied ; Though he fall, he shall not
ting upon his Concubines, yea upon their Ido-' be utterly caſt down ; for the Lord upholdeth him with
latry.
Ff
218
Contemplations. 62 LIB. XVII.

bis Hand? If ſenſible Grace, yet final Mercy was edneſs of Folly, even the foolifhneſs of Madneſs, and I
not taken from that beloved of God; in the hard- find more bitter than Death, the woman whole Heart is
eft of this Winter, the Sap was gone down to the as Nets and Snares, and her Hands as Bands: Wocso
Root, though it ſhewed nor in the Branches : pleaſeth God, ſhall be delivered from ber, but the Sinner
Even while Solomon removed, that word ſtood faft, Deall be taken by her.
He ſhall be my Son, and I will be bis Father. He that Solomon was taken as a Sinner, delivered as a Pe-
foreſaw his Sin, threatned and limited his Cor- nitent. His Soul eſcaped as a Bird out of the Snare
rection, If he break my Statutes, and keep not my of the Fowlers ; the Snare was broken, and he de
Commandments
, then will I viſit bis Tranſgreſſion with livered: It is good for us that he was both taken,
a Rod, and his Iniquity with Stripes ; nevertheleſs my and delivered; taken, that we might not pre-
loving Kindneſs will í not utterly take from him, nor ſume ; and that we might not deſpair, delivered,
Suffer my Faithfulneſs to fail; my Covenant will I not He finned, that we might not fin; he recovered,
break; nor alter the thing that is gone out of my Mouth; that we may not ſink under our Sin.
Behold the favour of God doth not depend upon But, Oh the Juſtice of God inſeparable from
Solomon's Obedience: If Solomon ſhall fuffer his his Mercy ! Solomon's Sin ſhall not eſcape the Rod
Faithfulneſs to fail towards his God, God will not of Men; rather than ſo wiſe an Offender fall
requite him with the failing of his Faithfulneſs to want Enemies, God ſhall raiſe up three Adverſa-
Solomon : If Solomon break his Covenant with God; ries unto Solomon ; Hadad the Edomite, Bezon the
God will not break his Covenant with the Father King of Aram, Jeroboam the Son of Nebat; where
of Solomon, with the Son of David : He ſhall of two were Foreign, one Domeſtical : Nothing
ſmart, he ſhall not periſh. Oh gracious Word of but Love and Peace founded in the Name of so-
the God of all Mercies, able to give Strength to lomon ; nothing elſe was found in his Reign,
the Languiſhing, Comfort to the Deſpairing, to while he held in good terms with his God : But
the Dying, Life! Whatſoever we are, thou wilt when once he fell foul with his Maker, all things
be ſtill thy ſelf, O holy One of Iſrael, true to thy began to be troubled. There are Whips laid up
Covenant, conſtant to thy Decree;
the Sins of againſt the time of Solomon's fore-ſeen Offence,
thy Choſen can neither fruſtrate thy Counſel, nor which are now brought forth for his Correction,
out-ſtrip thy Mercies.
On purpoſe was Hadad the Son of the King of
Now I ſee Solomon of a wanton Lover, a grave Edom hid in a corner of Egypt from the Sword of
Preacher of Mortification; I ſee him quenching David and Joab, that he might be reſerved for a
thoſe inordinate Flames with the Tears of his Re- Scourge to the exorbitant Son of David : God
pentance. Methinks I hear him fighing deeply would have us make account that our Peace ends
betwixt every word of that his ſolemn Penance, with our Innocence: The fame Sin that ſets De-
which he would needs enjoin himſelf before all bate betwixt God and us, arms the Creatures a-
the World. I have applied my Heart to know the wick- gainſt us: It were pity we ſhould be at any quiet,
OBSwhile we are faln out with the God of Peace.
Wow orla Si os si bas 1189 390 05 HW Promin
obradalo
controlo 2 Ostali s vibony las birol to 208: W
-od bo 22697 Togmuoy slow od work for Jude os pH
T S svolto alla bas agdM doive buone on todo momento o di
IV ZOIDNtg sai bus b9789ggs sowa boa mow VT as shiniw yor bovela
mon W Sovst aid 10 SEV odi bewone sono ib yardstys ties
odos as M lo monstro schlle soil to bofetit ndolo albine
cont ban
w doinw lam T auoitola sad lo obno srl oils and ob kontrola 2 bini orale
srods asds coys H 10 99 odi whasslast on sera ouni mu bol pou basta BRIS
s bo onivihova snt lo nodod i 119
SOTTO
Hoidiw mobiv to sol qolbasds nods Tom Waqill be cool s15 nuo 1o, zich
calonto't bas zrevidstot bok oj borishto boD-yaonamos datos in
also sgustwort am bus suid Is 75 toiventbrom Hom soud rol
Gloria ło ono son 101 10W 299 Alls 03 2210 29o bo med seg hours
IA od bolssla a bash Sloriw 191092 Bolleeloni

to doirl W 5297831102 591062 10 em TOMS momola
doidW E91 vdomas Otils o '9qori 292 2916b : htə had to
vol momeV) 119 9gt slimo na to isto il modo mbok ng AS
figwol arlo o stew choo IST W nasto usly I breat to tellus
zus astal modo di 300 avonq pod ii Hd on top wil mid would
yinen I In da loro Weddot qurib roosa siis soods along on IW lo postim's Obno od bo 15 his vol
also college bornelis od 0 gue no hi sullo do odd boxool sal blow or cob
pund geispiel fica tar os ben diyo W detí a bublof yod bleonllegarqe, s klogeri otto mo?
zo ni ai demulss W TO HAVE U top 10 A art this og bus vibogs
ad bodo sodanti i dyt12 10 2015 Toit sA blokada move blond JY SA
991 Asswords alonso V.To si guionit non sfide sist do sw nister SA on in
$
Blognoni 2 voa ni vbba isve od vsakit motorrods nie to boa aid
oli siosce zid: 10 totod oni to fibim sendo W 59A blommoddistic abbiM
Con-
erol bloded (115M to moc adulis
origin, sids) for store Las to die won son year 2001 yash
aasta tuktok 10 si a doimo 10 éig mig til at dette pour le che
za odhodlyndt i beharqozos en -ob orolo2 bloot vor blir
dengang
dan kone toid duobroclpa brol dito eh pos ad obi in nogo sezonidint ad rogis illas

219
Contemplations.
The Eighteenth BOOK.
CONTAINING
REHOBOAM.
JER OB O A M.
The ſeduced Prophet.
JERO BO A M's Wife
.
ASA.
ELIJAH with the Sareptan.
ELIJAH with the Baalites.
ELIJAH running before Ahab,
flying from Jezebel.
REHOBO A M.
dom: There are beardleſs Sages, and grey-head-
ed Children: Not the Ancient are wiſe, but the
Wiſe are Ancient. Iſrael wanted not for Thouſands
HO would not but have looked that were wiſer than Reboboam ; yet becauſe they
that ſeven hundred Wives, and knew him to be the Son of Solomon, no Man makes
three hundred Concubines, ſhould Queſtion of his Government. In the Caſe of
have furniſhed Solomon's Palace Succeffion unto Kingdoms we may not look into
with choice of Heirs, and have peopled Iſrael the Qualities of the Perſon, but into the Right.
with Royal Iſſue ? And now behold, Solomon hath So ſecure is Solomon of the Peoples Fidelity to
by all theſe but one Son, and him by an Ammo-Davids Seed, that he follows not his Father's Ex-
niteſs : Many a poor Man hath an Houſeful of ample in ſetting his Son by him, in his own
Children by one Wife ; while this great King Throne: Here was no Danger of a Rivality to
hath but one Son by many Houſefuls of Wives : enforce it ; no Eminency in the Son to merit it ;
Fertility is not from the Means, but from the it ſufficeth him to know that no Bond can be ſu-
Author : It was for Solomon that David ſung of rer than the natural Allegiance of Subjects: I do
old, Lo, Children are an Heritage of the Lord ; and not find that the following Kings ſtood upon the
the Fruit of the Womb is his Reward: How oft doth Confirmation of their People ; but as thoſe that
God deny this Heritage of Heirs, where he gives knew the way to their Throne, aſcended their
the largeſt Heritage of Lands; and gives moft Steps without Aid; as yet the Sovereignty of Da-
of thele living Poffefſions, where he gives leaſt vid's Houſe was Green, and unſetled ; Ifrael there-
of the Dead, that his Bleſſings may be acknow- fore doth not now come to attend Rehoboam, but
ledged free unto both ; entailed upon neither. Rehoboam goes up to meet Iſrael. They come not
As the greateſt Perſons cannot give themſelves to his Feruſalem, but he goes to their Shechem : To
Children, fo the wiſeft cannot give their Chil- Shechem were all Iſrael come to make him King: If
dren Wiſdom : Was it not of Rehoboam that Solo- Loyalty drew them together, why not rather to
mon ſaid; I hated all my Labour which I had taken un-Ferufalem? There the Majeſty of his Father's
der the Sun, becauſe I ſhould leave it unto the Man that Temple, the magnificence of his Palace, the wery
fhall be after me ; and who knoweth whether he ſhall be Stones in thoſe Walls, (beſides the Strength of his
a wiſe Man or a Fool: Yet he ſhall rule over all my Guard) had pleaded ſtrongly for their Subjection ;
Labour, wherein I have laboured, and shewed my Self Shechem had been many ways fatal, was every Way
wiſe under the Sun? All Iſrael found that Solomon's incommodious: It is an infinite Help or Diſad-
Wit was not propagated : Many a Fool hath had vantage that ariſes from Circumſtances; the very
a wiſer Son, than this wiſeſt Father : Amongſt Place puts Iſrael in mind of a Rebellion : There
many Sons, it is no News to find ſome one de- Abimelech had raiſed up his Treacherous Uſurpati-
fective : Solomon hath but one Son, and he no Mi- on over, and againſt his Brethren: There Gaol
racle of Wiſdom : God gives purpoſely ſo eminent againſt Abimelech : There was Joſeph ſold by his
an Inſtance, to teach Men to look up to Heaven, Brethren: As if the very Soil had been ſtained
both for Heirs and Graces.
with Perfidiouſneſs. The Time is no leſs ill cho-
Solomon was both the King of Iſrael, and the Fa-fen ; Rehoboam had ill Counſel e'er he bewrayed
ther of Rehoboam, when he was ſcarce out of his it: For had he ſpeedily called up Iſrael, before
Childhood; Rehoboam enters into the Kingdom Feroboam could have been fent for out of Egypt, he
at a ripe Age ; yet Solomon was the Man, and Re- had found the Way clear: A little Delay may loſe
boboam the Child: Age is no juſt meaſure of Wil- a great deal of Opportunity : What ſhall we ſay
F f 2
of

220
Contemplations.
Lib. XVIIT.

of both, but that Miſery is led in by Infatua- (payed dear for their Peace, they had no Cauſe to
tion?
complain of an hard Match : The warlike Times
Had not Iſrael been ſomewhat prediſpoſed to à of Saul and David had exhauſted their Blood to
Mutiny, they had never ſent into Egypt for ſuch a gether with their Subſtance; what Ingratitude
Spokeſman as Jeroboam ; a Fugitive, a Traytor was this to cry out of Eafe? Yea but that Peace
to Solomon ; long had that crafty Conſpirator lurk- brought forth coſtly and laborious Buildings :
ed in a foreign Court: The Alliances of Princes God's Houſe, and the Kings, the Walls of Jeruſa-
are not ever neceſſary Bonds of Friendſhip : The | lem, Hazar, Megiddo, and Gezer, the Cities of
Brother-in-law of Solomon harbours this Snake in Store, the Cities of Defence, could not riſe with
his Boſom, and gives that Heat, which is repayed out many a Shoulder : True, but not of any Ifra-
with a Sting to the Poſterity of ſo near an Ally: elites; the remainders of Amorites, Hittites, Periz-
And now Solomon's Death calls him back to his zites, Hivites, and Jebuſites, were put to all the
Native Soil. That Iſrael would entertain a Re- Drudgery of theſe great Works; the Tasks of il-
bel, it was an ill ſign; worſe yet, that they will rael were eaſie, and ingenuous; free from Serviſi-
countenance him; worſt of all, that they would ty, free frorn Painfulneſs. But the Charge was
employ him : Nothing doth more bewray Evil theirs, whoſe-ſoever was the Labour: The Diet
Intentions, than the choice of Vicious Agents : of fo endleſs a Retinue, the Attendance of his
Thoſe that mean well will not hazard either the Seraglio, the Purveyance for his forty thouſand
Succeſs, or Credit of their Actions upon offen-Stables, the Coſt of his Sacrifices, muſt needs
five Inſtruments: None but the ſluttiſh will wipe weigh heavy, certainly, if it had lain on none
their Faces with foul Cloths. Upright Hearts but his own. But wherefore went Solomon's Navy
would have ſaid, as David did to God, fo to his every three Years to Ophir? To what uſe ſerved
Anointed : Do not I hate them that hate thee? Yea I the fix hundred threeſcore and ſix Talents of Gold,
hate them with a perfect hatred. Jeroboam's Head that came in one year to his Exchequer ? Where-
had been a fit Preſent to have been rendred unto fore ſerved the large Tributes of Foreign Nations ?
their new King; and now inſtead thereof they How did he make Silver to be in feruſalem as
tender themſelves to Jeroboam, as the Head of Stones, if the Exactions were ſo preſſive? The
their Faction.
Multitude is ever prone to pick Quarrels with their
Had not Rehoboam wanted Spirits, he had firſt Governors; and whom they feared alive, to cen-
( after Solomon's Example ) done Juſtice to his Fa- ſure dead : The Benefits of ſo quiet and happy a
ther's Traytor, and then have treated of Mercy Reign are paft over in Silence; the Grievances
towards his Subjects : The People foon found the are recounted with Clamor : Who can hope that
Weakneſs of their new Soveraign, elſe they durft Merit or Greatneſs can ſhield him from Obloquy,
not have ſpoken to him by foobnoxious a Tongue: when Solomon is traduced to his own Loins ?
Thy Father made our roke grievous, make thou it The Propoſition of Iſrael puts Rehoboam to a De-
lighter, and we will ſerve thee: Doubtleſs the crafty liberation; Depart ye fir three Days, then come cgain
Head of Feroboam was in this Suit, which his to me: I hear no other Word of his that argued
Mouth uttered in the Name of Iſrael; nothing Wiſdom : Not to give ſudden Reſolutions in Ca-
could have been more fubtil: It ſeemed a Pro- fes of Importance was a Point that might well be-
miſe, it was a Threat ; that which ſeemed a ſeem the Son of Solomon : I wonder that he who
Supplication was a Complaint: Humility was but had fo much Wit as to call for Leiſure in his An-
a Vail of Diſcontentment : One Hand held a Pa- fwer, ſhould ſhew ſo little Wit in the improving of
per, the other a Sword : Had they ſaid, Free us that Leiſure, in the return of that Anſwer : Who
from Tributes, the Capitulation had been grofs, cannot but hope well to ſee the grey Heads of
and ſtrongly favouring of Sedition : Now they Solomon's ſecret Council called to Rehoboam's Ca-
fay, Eaſe us, they profeſs his Power to impoſe, binet ? As Counſellors, as ancient, as Solomon's,
and their Willingneſs to yield; only craving Fa- they cannot chooſe but ſee the beſt, the fafeſt
vour in the Weight of the Impoſition: If Rehobo- Courſe for their new Sovereign : They had learn-
am yield, he blemiſhes his Father; if he deny, he ed of their old Mafter,' that a foſt Anſwer appeaſeth
endangers his Kingdom: His Wilfulneſs ſhall ſeem Wrath ; wiſely therefore do they adviſe him, if
worthily to abandon his Scepter, if he ſtick at fo thou wilt be a Servant to this people this Day, and ſpeak
unreaſonable a Suit: Surely Iſrael came with a good Words to them, they will be thy Servants for Ever :
Purpoſe to cavil : Feroboam had fecretly troubled it was an eaſie Condition; with one mouthful of
thefe Waters, that he might fiſh more gainfully : a Breath to Purchaſe an Everlaſting Homage :
One Male-content is enough to embroil a whole With one gentle Motion of his Tongue, to bind
Kingdom.
all Peoples Hearts to his Allegiance for ever. Yet
How harſhly muſt it needs found in the Ears of (as if the Motion had been unfit) a new Council
Rehoboam, that the firſt Word he hears from his Table is called : Well might this people fay;
People, is a querulous challenge of his Father's What will not Rehoboam grudge us, if he think
Government: Thy Father made our Yoke grievous : much to give good Words for a Kingdom? There
For ought I fee, the Suggeſtion was not more is not more Wiſdom in taking Variety of Advice,
ſpiteful than unjuſt: Where was the Weight of where the Matter is doubtful, than Folly, when
this Yoke, the Toil of the Services ? Here were it is plain : The young Heads are conſulted;
none of the Turmoils of War; no Trainings, this very Change argues Weakneſs. Some Reaſon
Marchings, Encampings, Intrenchings, Watch- might be pleaded for pafling from the younger
ings, Minings, Sieges, Fortifications ; none of Council to the aged ; none, for the contrary,
that tedious World of Work that attends Hoſtility; Age brings Experience; and, it is a ſhame, if with
Solomon had not his Name for nought : All was the Ancient be not Wiſdom : Youth is commonly
calm during that long Reign ; and if they had raſh, heady, inſolent, ungoverned, wedded to


Will,
Lib. XVIII.
221
R E HOBO A M.
Will, led by Humour, a Rebel to Reaſon, a Sub- there had been no Predetermination in Heavens
ject to Paſlion, fitter to execute than to adviſe : that God may be magnified in his Wiſdom, and
Green Wood is ever ſhrinking and warping, Juſtice, while Man wittingly periſheth in his
whereas the Wel-ſeaſoned holds a conſtant Firm- Folly.
neſs: Many a Life, many a Soul, many a flouriſh That three days Expectation had warmed theſe
ing State hath been ruined by undiſciplined Mo- ſmoaking Iſraelites
, and made them ready for a
nitors : Such were theſe of Rehoboam, whoſe great Combuſtion : Upon ſo peremptory a Reſolution
Stomach tells them that this conditionating of Sub- of Rigour, the Flame burſts out, which all the
jects, was no other than an Affront to their new Waters of the Well of Bethlebem could never
Mafter, and ſuggeſts to them, how unfit it is for quench: The furious Multitude flyes out into a
Majeſty to brook ſo ſawcy a Treaty: How requi deſperate Revolt: What Portion have we in David ?
fite and Princely, to cruſh this Preſumption in the Neither have we Inheritance in the Son of Jeſſe: To
Egg : As ſcorning therefore to be braved by the your Tents o Iſrael ; now, ſee to thine own Houſe,
baſe Vulgar, they put Words of Greatneſs and David.
Terror in their new Prince. My little Finger ſhall How durft theſe ſeditious Mouths mention Dam
be thicker than my Father's Loyns : My Father made vid in Defiance ? One would have thought that
jour Yoke heavy, I will add to your Toke: My Father very Name had been able to have tempered their
bath chaſtiſed you with Whips, I will chaſtiſe you with Fury, and to have contained them within the Li-
Scorpions
. The very Words have Stings
. Now mits of Obedience: It was the Father of Rehoboam,
mult Iſrael needs think, How cruel will this Man's and the Son of David that had led Iſrael into Ido-
Hand be, when he thus draws Blood with his latry: Solomon hath drawn Contempt upon his
Tongue ? Men are not wont to ſpeak out their Father and upon the Son: If Iſrael have caſt off
worft : Who can endure the Hopes of him that their God, is it marvel that they ſhake off his
promiſeth Tyranny? There can be no good Uſe Anointed ? Irreligion is the way to Diſobedience:
of an indefinite Profeſſion of Rigor and Severity: They cannot make Conſcience of Civil Duties,
Fear is an unſafe Guardian of any State, much who make none of Divine.
leſs of an unſettled. Which was yet worſe, not the In vain ſhall Rehoboam hope to prevail by his
Sins of Iſrael were threatned, nor their Purſes, but Officer, when himſelf is rejected : The Perſons of
their Perſons ; neither had they deſired a Remiſfi- Princes carry in them Characters of Majeſty ;
on of Juſtice, but of Exactions; and now they hear when their Preſence works not, how ſhould that
of nothing but Burdens, and ſcourges, and Scor- Meſſage ? If Adoram ſolicit the People too late
pions.
with good Words, they anſwer him with Stones.
Here was a Prince and People well met, I do Nothing is more untractable and violent, than an
not find them ſenſible of ought, ſave their own inraged Multitude : It was time for Rehoboam to
Profit : They do not ſay, Religion was corrupted betake himſelf to his Chariot; he faw thoſe
in the ſhutting up of thy Father's Days; Idolatry Stones were thrown at him, in his Adoram : As
found the free Favour of Prieſts, and Temples, the Meſſenger ſuffers for his Maſter, ſo the Ma-
and Sacrifices: Begin thy Reign with God, fter ſuffers in his Meſſenger : Had Rehoboam been
purge the Church, demoliſh thoſe Piles of Abo- in Adoram's Clothes, this Death had been his :
mination : Abandon thoſe Idol-mongers, reſtore Only Flight can deliver him from thoſe that might
Devotion to her Purity: They are all for their have been Subjects : Jeruſalem muſt be his Refuge
Penny, for their Eaſe: He on the other fide, is againſt the Conſpiracy of Shechem.
all for his Will, for an imperious Sovereignty ; Bleſſed be God for lawful Government: Even
withcut any regard either of their Reformation or a mutinous Body cannot want an Head: If the
Satisfaction: They were worthy of Load that ca- Rebellious Iſraelites have caſt off their true Sove-
red for nothing but their Backs; and he worthy reign, they muſt chooſe a falſe ; Feroboam the Son
of ſuch Subjects, who profeſſed to affect their of Nebat muſt be the Man: He had need be skil-
Miſery and Torment.
ful and fit ſure, that ſhall back the Horſe which
Who would not but have looked any whither hath caſt his Rider : Iſrael could not have any
for the Cauſe of this Evil, rather than to Heaven where met with more Craft and Courage, than
yet, the holy God challenges it to himſelf: The they found in this Leader.
Cauſe was from the Lord, that he might perform Rehoboam returns to Jeruſalem lighter by a Crown
this faying by Abijab the Shilonite to feroboam : As than he went forth ; Judah and Benjamin ſtick ſtill
Sin is a Puniſhment of Sin, it is a part of Juſtice : faft to their Loyalty : The Example of a general
The holy One of Iſrael doth not abhor to uſe even Rebellion cannot make them unfaithful to the
the groffeſt Sins to his own juſt Purpoſes ; while Houſe of David : God will ever reſerve a Rem-
our Wills are free to our own Choice, his Decrees nant free from the common Contagion : Thoſe
are as neceſſary, as juſt; Ifrael had forſaken the Tribes, to approve their Valour, no leſs than
Lord, and worſhipped Aſhtaroth, the Goddeſs of their Fidelity, will fight againſt their Brethren
the Židonians, and Chemoßh, and Milchom: God for their Prince; and will hazard their Lives to
owes them and Solomon a whipping; the Froward reduce the Crown to the Son of Solomon : An
neſs of Rehoboam ſhall pay it them: I ſee Jeroboam's hundred and fourſcore thouſand of them are up
Plot, the Peoples Infolence, the young Mens in Arms, ready to force Iſrael to their denied Sub-
Mil-advice, the Prince's unreaſonable Auſterity, jection : No Noiſe ſounded on both Parts but
meeting together (through the wiſe Providence military; no Man thought of any thing but
of the Almighty) unwittingly to accompliſh his Blood; when ſuddenly God ſends his Propher to
moſt juft Decree : All theſe might have done forbid the Battel : Shemaiah comes with a Meſſage
otherwiſe for any force that was offered to their of Ceſſation : Ye Shall not go up, nor fight againſt
Will; all would no more do otherwiſe, than if your Brethren, the Children of Iſrael, return every






Man
222
Lib. XVII.
Contemplations.
و
Man to his Houſe, for this thing is from me, ſaith the while (beſides the Sollicitation of their Brethren)
Lord : The word of one filly Prophet diſmiſſes the Prieſts and Levites ſhall preach to them the
theſe mighty Armies: He that would not lay Necefſity of their due Obedience, and the Abo
down the Threats of his Rigour, upon the Advice mination of their Sacrifices in their wilful Dif-
of his ancient Counſellors, will lay down hisobedience; while they ſhall (by their Pre-
Sword, upon the Word of a Seér: Shall we envy, fence) put themſelves upon the Mercy, or
or ſhame to ſee how much the Prophets of the Juſtice of their lawful, and forſaken Prince: Ei-
Old Teſtament could do; how little thoſe of the ther therefore I muſt divert them from Ferula-
New? If our Commiſſion be no leſs from the lem, or elfe I cannot live and reign. It is no di-
ſame God, the difference of Succeſs cannot go verting them by a direct Reſtraint ; ſuch Prohi
away unrevenged.
bition would both endanger their utter Diftaſte,
There was yet ſome Grace in Reboboam, that and wher their Defire to more Eagerneſs: I may
he would not ſpurn againſt that which God chal change Religion, I may not inhibit it; ſo the
lenged as his own work. Some Godleſs Ruffian People have a God, it fufficeth them: They ſhall
· would have ſaid ; whoſoever is the Author, I will have ſo much Formality as may content them:
be revenged on the Inſtruments: Rehoboam hath Their Zeal is not ſo ſharp, but they can be well
learned this Leſſon of his Grandfather, I held my pleaſed with Eaſe : I will proffer them both a
Peace, becauſe thou Lord baſt done it : If he might more compendious, and more plauſible Worſhip:
ſtrive with the Multitude, he knew it was no ftri- | Feruſalem ſhall be ſupplied within mine own Bor-
ving with his Maker : Quietly therefore doth he ders : Naturally Men love to ſee the objects of
lay down his Arms, not daring after that Prohi- their Devotion, I will therefore feed their Eyes
bition, to ſeek the Recovery of his Kingdom by with two golden Repreſentations of their God,
Blood.
nearer home ; and what can be more proper than
Where God's Purpoſes are hid from us, we muſt thoſe, which Aarın deviſed of old to humour
take the faireft ways of all lawful Remedies; but Ifrael?
where God hath revealed his Determinations, we Upon this peftilent Ground, Feroboom ſets up
muft ſit down in an humble Submiſſion; our ſtrug- two Calves in Dan and Bethel, and perſwades the
gling may aggravate, cannot redreſs our Miſe- People ; It is too much for you to go up to Jeruſalem,
ries.
behold thy Gods o Ifrael, which brought thee ist of the
Land of Egypt. Oh the Miſchief that comes of
wicked Infidelity! It was Gods Prophet that had
rent Jeroboam's Garment into twelve pieces, and
JE ROBO AM
had given ten of them to him, in token of his
ſharing the ten Tribes; who with the ſame Breath
S there was no publick and univerſal Con- alſo told him, that the cauſe of this Diſtraction was
ſo no Peace : Either King found reaſon to fortifié trous Service for the holding together of them,
the borders of his own Territories : Shechem was whom their Idolatry had rent from their true so-
worthy to be dear to Jeroboam ; a City as of old vereign to him : He ſays not; God hath promi-
ſeaſoned with many Treaſons, ſo now auſpicious . ſed me this Kingdom, God hath conferr'dit, God
to his new Uſurpation. The Civil Defection was ſhall find means to maintain his own Act; I will
ſoon followed by the Spiritual : As there are near obey him, let him diſpoſe of me: The God of Il-
reſpects betwixt God, and his Anointed, ſo there rael is wife and powerful enough, to ferch about
is great Affinity betwixt Treaſon and Idolatry : his own Deſigns : But, (as if the Devices of Men
There is a connexion betwixt, Fear God, and Ho were ſtronger than God's Providence, and Or-
nour the King; and no leſs betwixt the neglects of dination) he will be working out his own ends
both : In vain ſhall a Man look for Faith in an ir- by prophane Policies : Feroboam being born an
religious Heart.
Iſraelite, and bred in the Court of a Solomon; could
Next to Achitophel, I do not find that Iſrael yiel- not but know the expreſs Charge of God againſt
ded a craftier Head than Jeroboam's ; ſo hath he the making of Images, againſt the erecting of
plotted this Conſpiracy, that ( what ever fall) any rival Altars, to that of Jeruſalem ; yer now
there is no place for a Challenge, not his own In- that he ſees both theſe may avail much to the ad-
truſion, but Iſraels Election hath raiſed him to vancing of his ambitious Project, he ſets up thoſe
their Throne : Neither is his cunning leſs in hold- Images, thoſe Altars : Wicked Men care not to
ing a ſtoln Scepter : Thus he thinks in himſelf: make bold with God in Caſes of their own Com-
If Iſrael have made me their King; it is but a modity : If the Laws of their Maker lie in the
Pang of Diſcontentment; theſe violent Thoughts way of their Profit or Promotion, they either
will not laſt always : Sudden Fits, have common-ſpurn them out, or tread upon them at pleaſure :
ly ſudden Recoveries ; their return to their Loy- Aſpiring Minds will know no God but Honour :
alty ſhall forfeit my Head together with my Crown: Iſrael ſojourned in Egypt, and brought home a Gol-
They cannot return to God, and hold off from den Calf: Jeroboam ſojourns there, and brought
their lawful Soveraign; they cannot return to home two; it is hard to dwell in Egypt untaint-
Feruſalem, and keep off from God, from their Loy-ed; not to ſavour of the Sins of the place we live
alty : Thrice a year will their Devotion call them in, is no leſs ſtrange, than for wholſom Liquor
up thither ; beſides the Exigence of their frequent tunned up in a muſty Veffel, not to ſmell of the
Vows: How can they be mine, while that glori-Cask: The beſt Body may be infected in a conta-
ous Temple is in their Eye; while the magnifi- gious Air : Let him beware of Egypt, that would
cence of the Royal Palace of David and Solomon, be free from 'Idolatry.
ſhall admoniſh them of their native Allegiance;
No


A ,
an


LIB. XVII.
223
JER OBOA M.
No ſooner are Jeroboam's Calves up, than Iſrael | erecting of but a new Altar (for Memory, for
is down on their Knees : Their Worſhip follows Monument) on the other ſide of Fordan, bred a
immediately upon the Erection : How eaſily is Challenge to the Tribes of Reuben, Gad, and Ma-
the unſtable Vulgar carried into whatſoever Re- naſſes; and had coſt much Ifraelitiſh Blood, if the
ligion of Authority? The Weather-cock will look quarrelled Tribes had not given a feaſonable and
which way foever the wind blows: It is no mar- pious Satisfaction, and now, lo, how the ſtron-
vel.if his Subjects be brutiſh, who hath made a ger Stomach of degenerated Ifrael, can digeſt new
Calf his God.
Altars, new Temples, new Gods : What a diffe-
Every Acceſſary to Sin is filthy, but the firſt Au-rence there is betwixt a Church and Kingdom
thors of Sin are abominable : How is Jeroboam newly breathing from Affiction, and fetled upon
branded in every of theſe facred Leaves ? How do the lees of a mil-ufed Peace ?
all Ages ring of his Fact, with the accent of Dif But oh the Patience, and Mercy of our long-
honour, and Indignation ; Jeroboam the Son of Ne-fuffering God, that will not ſtrike a very Jerobom
bat, that made Iſrael to Sin? It was a fhame for am unwarned ! Judgment hovers over the Heads
ifrael, that it could be made to Sin by a Ferobo- of Sinners, e'er it light : If Iſrael afford not a bold
am : But O curſed Name of Jeroboam, that would Reprover of Feroboam, Judah ſhall : When the King
draw Iſrael to Sin! The Followers and Abetters of of Iſrael is in all the height both of his State, and
Evil, are worthy of Torment, but no Hell is too Superſtition, honouring his folemn Day, with his
deep for the Leaders of publick Wickedneſs. It richeſt Devotion, ſteps forth a Prophet of God,
Religion is cloathed with many requiſite Cir- and interrupts that glorious Service, with a loud
cumſtances : As a new King would have a new Inclamation of Judgment. Doubtleſs the Man
God; fo that new God muſt have new Temples, wanted not Wit to know what Diſpleaſure, what
Altars, Services, Prieſts, Solemnities: All theſe danger muſt needs follow fo unwelcome a Meſſage:
hath Feroboam inſtituted, all theſe hath he caſt in Yet dares he (upon the Commiſſion of God) do
the ſame Mold with his Golden Calves : Falſe this affront to an Idolatrous King, in the midſt of
Devotion doth not more croſs, than imitate the all his awful Magnificence. The Prophets of God
True. Satan is no leſs a Counterfeit, than an Ene- go upon many a thankleſs Errand : He is no Mef-
my of God : He knows it more eaſie to adulterate fenger for God that either knows, or fears the Fa-
Religion, than to aboliſh it. telo
ces of Men.
That which God ordained for the avoidance of It was the Altar, not the Perfon of Feroboam,
Idolatry, is made the occaſion of it; a limitation which the Prophet thus threatens ; yet not the
of his holy Services to Feruſalem : How miſchie-Stones are ſtricken, but the Founder, in both their
vouſly do wicked Men pervert the wholſom inſti- | Apprehenſions: So dear are the Devices of our own
tutions of God to their Sin, to their Bane! DID Brains to us, as if they were incorporated into
Feroboam could not be ignorant how fearfully | our felves; there is no Oppoſition whereof we are
this very Ad was revenged upon Iſrael in the Wil- fo ſenſible, as that of Religion.
elogboil
derneſs; yet he dares renew it in Dan and Bethel : d That the Royal Altar ſhould be thus polluted by
No example of Judgment, can affright wilful Of- dead Mens Bones, and the Blood of the Prieſts ;
fenders.
owongboat blow VisioToM was not more unpleaſing, than that all this ſhould
It is not the Metal that makes their Gods, but be done by a Child of the Houſe of David; for
the Worſhip, the Sacrifices. What Sacrifices could | Jeroboam well faw that the Throne and the Altar
there be without Prieſts ? No Religion could ever | muſt ſtand, or fall together ; than a Son of David
want facred Maſters of Divine Ceremonies: God's could not have ſuch power over the Altar, with-
Clergy was Select and Honourable ; Branches of out an utter ſubverſion of the Government, of the
the holy Stem of Aaron, Jeroboam rakes up his Succeffion; therefore is he thus galled with this
Prieſts out of the Channel of the Multitude ; all comminatory Prediction : The Rebellious Peo-
Tribes, all Perſons were good enough for his fpu- ple who had ſaid, What Portion have we in David,
rious Devotion ; Leaden Prieſts, are well fitted hear now that David will per force have a Portion
to Golden Deities. Religion receives either much in them, and might well fee, what Beaſts they
Honour, or Blemiſh, by the quality of thoſe that had made themſelves, in worſhipping the Image
ſerve at her Altars: We are not worthy to profeſs of a Beaſt; and facrificing to ſuch a God, as could
our felves Servants of the True God, if we do not not preſerve his own Altar from Violation and
hold his Service worthy of the beit. i 20
Ruine.
ro
Feroboam's Calves muſt have Sacrifices, muft All this while I do not ſee this zealous Prophet
have ſolemn Feſtivities; though in a Day and daying his Hand to the Demolition of this Idola-
Month of his own deviſing: In vain ſhall we pre- trous Altar ; or threatning a Knife to the Author
tend to worſhip a God, if we grudge him the juft of this depravation of Religion ; only his Tongue
Days, and Rites of his Worſhip. moifmites both, not with foul, but ſharp Words, of
It is ftrange that he who thought the Dregs of Menace, not of Reproach : It was for Fofias a
the Vulgar, good enough for that Prieſthood, would King, to ſhed the Blood of thoſe Sacrificers, to
grace thoſe Gods by acting their Prieſt himſelf:deface thofe Altars : Prophets are for the Tongue,
And yet behold where the new King of Iſrael Princes for the Hand ; Prophets muſt only de-
ftands before his new. Altar, with a Scepter in nonnce Judgment, Princes execute. done
one Hand, and a Cenfer in the other, ready to Future things are preſent to the Eternal : It was
facrifice to his new Gods ; when the Man of God | fome two hundred and fixty years e'er this Pro-
comes from Fudah, with a Meffage of Judgment : phecy ſhould be fulfilled; yet the Man of God
Oh deſperate condition of Iſrael, that was fo far ſpeaks of it as now in acting. What are ſome
gone with Impiety, that it yielded not one faith-Centuries of Years to the Ancient of days. How
ful Monitor to Feroboam : The time was, that the flow, and yet how fure is the pace of God's Re-
venge
224
Contemplations.
LIB. XVIII.

venge? It is not in the power Time, to fruſtrate meekly ſues for feroboam's Releaſe: And ( that
God's Determinations; there is no leſs Juſtice, nor God might abundantly magnifie both his Power
Severity in a delayed Puniſhment. : 0
and Mercy) is heard and anſwered with Succeſs:
What a perfect Record there is of all Names in We do no whit favour of Heaven, if we have not
the Roll of Heaven; before they be, after they learned to do good for evil.
are paſt? Whatever ſeeming Contingency there! When both Wind and Sun, the blaſts of Judg-
is in their Impoſition, yet they fall under the cer- ment, and the beams of Favour met together to
tainty of a Decree, and are better known in Hea- work upon Jeroboam, who would not look that
ven, e'er they be, than on Earth while they are. he ſhould have caſt off his cumbrous, and miſ-be-
He that knows what Names we ſhall have, before ſeeming Cloak of his Idolatry; and have ſaid,
We or the World have a Being, doth not oft re- Lord thou haſt ſtricken me in juſtice, thou haft
veal this piece of his Knowledge to his Creature; healed me in Mercy; I will provoke thee no
here he doch, naming the Man that ſhould be more; this Hand which thou haſt reſtored, thall
two hundred years after ; for more aſſurance of be Confecrated to thee in pulling down theſe
the Event, that Iſrael may fay, this Man ſpeaks bold Abominations ? Yet now, behold he goes
from a God who knows what ſhall be : There on in his old Courſes, and, as if God had nei-
cannot be a more fure Evidence of a true God-ther done him good nor evil, lives, and dies Ido-
head, than the foreknowledge of thoſe things, latrous : No Stone is more hard or inſenſate than
whoſe cauſes have yet no hope of Being; but a finful Heart : The changes of Judgment and
becauſe the proof of this Prediction was no more Mercy do but obdure it, inſtead of Meltings.
certain, than remote ; a preſent Demonſtration sousd
ſhall convince the future ; The Altar ſhall rend in
pieces
, the Aſhes ſhall be feattered : How amazedly The Seduced Prophet.
muſt the ſeduced Ifraelites needs look upon this
Miracle; and why do they not think with them-avis
Is nobloid btw DOM Smit si
ſelves; while theſe Stones rend, why are our Eroboam's Hand is amended, his Soul is not ;
Hearts whole? Of what an over-ruling Power is That continues ftill dry, and inflexible ; yet
the God whom we have forſaken, that can thus while he is unthankful to the Author of his Reco-
tear the Altars of his Corrivals ? How ſhall we very, he is thankful to the Inſtrument : He kindly
ſtand before his Vengeance, when the very Stones invites the Prophet, whom he had threatned, and
break at the word of his Prophet ? Perhaps, fome will Remunerate him whom he endeavoured to
Beholders were thus affected. But Feroboam, whom Puniſh : The worſt Men may be ſenſible of bodi-
it moſt concerned, in ſtead of bowing his Knees ly Favours : Civil Reſpects may well ſtand with
for Humiliation, ſtretcheth forth his Hand for Graceleſneſs : Many a one would be liberal of
Revenge, and cries, Lay hold on him. Refolute their Purſes, if they might be allowed to be nig-
Wickedneſs is impatient of a Reproof, and in-gardly of their Obedience.
ſtead of yielding to the Voice of God, Rebelleth: As God, fo his Prophet cares not for theſe waſte
Juſt and diſcreet Reprehenſion doth not more re- Courteſies, where he ſees main Duties neglected :
form fome Sinners, than exaſperate others. on erw More Piety would have done well, with lefs Com-
1. How eaſie it is for God to cool the Courage plement: The Man of God returns a blunt and
of proud Jeroboam ? The Hand which his Rage peremptory Denial to ſo bounteous an Offer : If
ſtretches out, dries up, and cannot be pulled back thou wilt give me half thine Houſe, I will not go in
again : And now ſtands the King of Iſrael like with thee, neither will I eat Bread, or drink Water in
ſome antick Statue, in a poſture of impotent en this place. Kindneſs is more ſafely done to an
deavour :: So diſabled to the hurt of the Prophet, Idolater, than taken from him ; that which is done
that he cannot command that piece of himſelf; to him obligeth him, that which is taken from
what are the great Potentates of the World, in him obligeth us: His Obligation to us may be oc-
the powerful Hand of the Almighty? Tyrants caſion of his Good, our Obligation to him may
cannot be ſo Harmful, as they are Malicious. ni occaſion our Hurt; the ſureſt way is to keep aloof
The ſtrongeſt Heart may be brought down with from the infectiouſly Wicked. litt
AMiction ; now the ſtout Stomach of Feroboam, The Prophet is not uncivil, to reject the favour
is fallen to an humble Deprecation, Intreat now of a Prince without ſome Reaſon: He yields no
the Face of the Lord thy God, and pray for me, that my reaſon of his Refufal, but the Command of his
Hand may be reſtored me again. It muſt needs be a God: God hath charged him, Eat no Bread, nor
great ſtraight that could drive a proud Heart to drink no Water, nor turn again by the ſame way that
beg Mercy, where he bent his Perſecution: So thou cameft: It is not for a Prophet to plead Hu-
doth Jeroboam, holding it no Scorn to be behold-mane, or Carnal Grounds for the Actions of his
ing to an Enemy: In Extremities, the worſt Men Function : He may not move but upon a Divine
can be content to fue for Favour, where they have Warrant : Would this Seer have look'd with the
ſpent their Malice. lo of bad or Eyes of Fleſh and Blood, he might have found
It well becomes the Prophets of God to be Mer- many Arguments for his yielding. He is a King
ciful. I do not ſee this Seer to ſtand upon Terms that invites me; his Reward, by enriching me,
of Exprobation, and overly Conteſtations with may benefit many : And who knows how much
Feroboam, to ſay, thine Intentions to me were my further Converſation may prevail to reform
Cruel; had thine Hand prevailed, I ſhould have him ? How can he but be well prepared for good
ſued to thee in Vain : Continue ever a Spectacle Counſel by a miraculous Cure? How gainfully
of the fearful Juſtice of thy Maker, whom thou 1hould my Receipt of a Temporal Courteſie be
haft provoked by thine Ídolatry, whom thou exchanged with a Spiritual to him? All Iſrael will
wouldſt have ſmitten in my Perſecution : But he follow him either in Idolatry, or Reformation
S019 )
which
L 1 B. XVII.
The ſeduced Propbet.
225

which way can be deviſed of doing ſo great Ser-ther doth his Tongue ſpare to profeſs himſelf.
vice to God and the Church, as by Reclaiming The old Prophet of Bethel invites him to return,
him? What can yield ſo great likelihood of his to a repaſt : And is anſwered with the ſame words,
Reclamation, as the opportunity of my further where with Feroboam's offer was repelled; the
entireneſs with him? But the Prophet dares not Man of God varies not a Syllable from his Mef-
argue Caſes, where he had a Command; what fage : It concerns us to take good heed of our
ever become of Feroboam, and Iſrael, God muſt Charge, when we go on God's Errand. A deni-
be obeyed; neither Profit, nor Hopes may carry al doth but invite the Imporcunate; what he can-
us croſs to the word of our Maker. How ſafe had not do by Entreaty, the old Man tries to do by
this Seer been, if he had kept him ever upon this Perſwafion, I am a Prophet alſo as thou art, and an
fure Guard ; which he no ſooner leaves, than he Angel ſpake to me, by the word of the Lord, ſaying,
miſcarries.
Bring him back with thee into thine Houſe, that be
So deeply doth God deteft Idolatry, that he may eat Bread, and drink Water : There is no Temp-
forbids his Prophet to eat the Bread, to drink the tation fo dangerous, as that which comes ſhroud-
Water of a People infected with this Sin ; yea to ed under a vail of Holineſs, and pretends Au-
tread in thoſe very ſteps which their Feet hath thority of God himſelf: Feroboam threatens, the
touched. If this inhibition were perſonal, yet Prophet ſtands undaunted'; Feroboam fawns, and
the Grounds of it are common. No Peſtilence promiſes, the Prophet holds conſtant ; now comes
ſhould be more ſhunned, than the Converſation a gray-headed Seer and pleads a Counter-meſſage
of the Miſ-religious, or openly Scandalous : It is from God, the Prophet yields and tranfgreffes.
no thank to us if their familiarity do not infect | Satan may affright us as a Fiend, but he ſeduces us
with their Wickedneſs.
as an Angel of Light,
I know not what to think of an old Prophet Who would have lookt for a Lyer under hoary
that dwels in Bethel, within the Air of Feroboam's Hairs and an holy Mantle? Who would not have
Idol, within the noiſe of his Sacrifices; that lives truſted that Gravity, when there was no colour of
where the Man of God dares not eat; that per- any Gain in the untruth? Nothing is ſo apt to de-
mitted his Sons to be preſent at that Idolatrous ceive as the faireſt Semblances, as the ſweeteſt
Service: If he were a Prophet of God, what did Words. We cannot err if we believe nor the Speech
he now in Bethel? Why did he wink at the Sin for the Perſon, but the Perſon for the Speech :
of Jeroboam ? What needed a Seer to come out Well might this Man of God think, an aged Man,
of Fudab, for the reproof of that Sin, which was a Prophet, an old Prophet will not (fure) bely
acted under his Noſe? Why did he lie? Why did God unto a Prophet ; no Man will forge a lie,
his Family partake with Idolaters ? If he were but for an Advantage; what can this Man gain
not a Prophet of God, how had he true Viſions, by this Match, but the entertainment of an un-
how had he true Meſſages from God? Why did profitable Gueſt ? Perhaps though God will not
he ſecond the menacing word of that Prophet, allow me to feaſt with Feroboam, yet pitying my
whom he ſeduced? Why did he defire that his faintneſs, he may allow me to eat with a Pro-
own Bones might be honoured with his Sepulcher? phet: Perhaps now that I have approved my Fi-
Doubtleſs he was a Prophet of God, but Corrupt, delity in refuſing the Bread of Bethel, God thinks
Reſty, Vicious : Prophecy doth not always pre- good to ſend me a gracious Releaſe of that ſtrict
fuppofe Sanctification ; many a one hath had Vi- Charge: Why ſhould I think that God's Revela-
fions from God, who ſhall never enjoy the Viſion tions are not as free to others, as to me? And if
of God. A very balaam in his Extafies, hath fo this Prophet have received a Countermand from an
clear a Revelation of the Meſſiah to come, as ſcarce Angel of God, how ſhall I nor diſobey God, if I
ever any of the holieſt Prophets; yea, his very do not follow him?
Afs hath both her Mouth miraculouſly opened, Upon this ground he returns with this deceitful
and her Eyes; to fee and notifie' that Angel , Hoft, and when the Meat was now in his Mouch,
which was hid from her Maſter : Yea, Satan him- receives the true Meſſage of Deach, from the ſame
ſelf ſometimes receives notice from God of his Lips that brought him the falſe Meſſage of his In-
future Actions, which elſe that evil Spirit could vitation ; thus faith the Lord, For as much as thouse
neither foretell, nor foreſee. Theſe kinds of Gra- baſt diſobeyed the mouth of the Lord, and baſt not kept
ces are both rare, and common : Rare, in that the Commandment of the Lord thy God, but cameſt back
they are feldom given to any: Common, in that and haſt eaten Bread, and drunk Water. in the place
they are indifferently given to the Evil, and to forbidden thee, thy Carkaſs ſhall not come to the Sepulcher
the Good : A little Holineſs is worth much Illumi- of thy Fathers. Oh woful Prophet, when he looks
nation.
on his Hoft he ſees his Executioner, while he is
Whether out of Envy, to hear that ſaid by the feeding of his Body, he hears of his Carkaſs ; ac
Seer of Fudah, which he either knew not or ſmo- the Table, he hears of his denied Sephulcher; and
thered; to hear that done by another, which he all this, for eating and drinking where he was
could not have effected, and could not chooſe but forbidden by God, though bidden as from God:
admire : Or whether out of deſire to make tryal | The Violation of the leaſt Charge of a God is
of the Fidelity of ſo powerful a Meſſenger, the Mortal : No Pretences can warrant the Tranſ-
old Prophet haftens to overtake, to recall that greffion of a Divine Command: A word from
Man of God, who had ſo defyed his Bethel; whom God is pleaded on both ſides : The one was re-
he finds fitting faint and weary under an Oak, ceived immediately from God, the other related
in the way; taking the benefit of that ſhade which mediately by Man: One the Prophet was ſure of,
he hated to receive from thoſe contagious Groves the other was queſtionable : A ſure word of God
that he had left behind him : His Habit eaſily be- may not be left for an uncertain : An expreſs
wrayed him, to a Man of his own Trade: Nei- Charge of the Almighty admitteth not of any
check :
Gg
226
Contemplations.
LIB. XVIII.

ters.
check: His Will is but one , as himſelf is; and But Oh the unſearchable ways of the Almigh-
therefore it is out of the danger of Contradiction. ty! The Man of God fins, and dies ſpeedily:
Me thinks I ſee the Man of God change coun- The lying Prophet that ſeduced him, furvives;
tenance at this ſharp Sauce of his pleaſing Mor- yea wicked Jeroboam enjoys his Idolatry, and treads
ſels; his face before-hand is died with the upon the Grave of his Reprover: There is nei-
paleneſs of Death : Me thinks I hear him urging ther favour in the delay of Stripes, nor diſplea-
many unkind Expoftulations with his injurious fure in the haft ; rather whom God loves, he
Hoſt: Who yet diſmiſſes him better provided for chaſtiſes, as ſharply, ſo ſpeedily; while the reſt
the eaſe of his Journey, than he found him. Per- proſper to Condemnation : Even the Rod of a
haps this Officiouſneſs was out of deſire to make loving, Father may draw Blood: How much hap-
ſome amends for this late Seducement. It is a pier is it for us that we die now, to live for ever,
poor recompence when he hath betrayed his Life, than that we live a while, to die ever?
and wronged the Soul, to caſt ſome courteſies up Had this Lyon ſet upon the Prophet for Hun-
on the Body.
ger, why did he not devour as well as kill him?
The old Bethelite that had taken pains to come, Why did he not rather kill the Beaſt than the
and fetch the Man of God into Sin, will not now Man? Since we know the Nature of the Lyon
go back with him to accompany his Departure : ſuch, that he is not wont to affail Man, fave in
Doubtleſs he was afraid to be inwrapped in the the extream want of other Prey. Certainly the
Judgment, which he ſaw hanged over that obnoxi- fame power that imployed thoſe Fangs, reſtrained
ous Head: Thus the miſchievous Guides of Wick- them, that the World might ſee, it was no Appe-
edneſs leave a Man, when they have led him to his tite that provoked the Beaſt to this Violence, but
Bane; as familiar Devils forſake their Witches, the over-ruling Command of God: Even ſo, O
when they have brought them once into Fet-Lord, thy powerful Hand is over that roaring Ly-
on, that goes about continually, ſeeking whom
The Man of God returns alone, careful (no he may devour; thine Hand with-holds him,
doubt) and penſive for his Offence, when a Lyon that though he may ſhed the Blood of thine E-
out of the Wood meets him, affaults him, kills lect, yet he cannot hurt their Souls; and while
him: Oh the juſt and ſevere Judgments of the he doth thoſe things which thou permitteſt, and
Almighty, who hath brought this fierce Beaſt out crdereft to thy juſt Ends, yet he cannot do lef-
of his wild Ranges, into the High-way, to be the ſer things, which he defireth, and thou permitteſt
Executioner of his offending Servant ? Doubtleſs not.
this Prophet was a Man of great Holineſs, of fin- The fierce Beaſt ſtands by the Carkaſs; as to
gular Fidelity, elſe he durft not have been God's avow his own Act, and to tell who ſent him : So
Herald to carry a meſſage of Defiance to Jeroboam, to preſerve that Body, which he hath flain: Oh
King of Iſrael, in the midſt of his Royal Magnifi- wonderful work of God! the Executioner is turn-
cence ; yet now, for varying from but a Circum- ed Guardian: And (as the Officer of the Higheſt)
ftance of God's Command (though upon the ſug- commands all other Creatures to itand aloof from
geſtion of a Divine Warrant) is given for a prey his Charge: And commands the fearful Afs, that
to the Lyon : Our intereſt in God, is ſo far from brought this Burthen thither, not to ſtir thence,
excuſing our Sin, that it aggravates it; of all o- but ſtand ready preſt, to carry it to the Sepulcher:
thers the Sin of a Prophet ſhall not paſs unre- And now, when he hath ſufficiently witneſſed
venged.
to all Paſſengers; that this Act was not done upon
The very wild Beaſts are led by a Providence ; his own Hunger, but upon the Quarrel of his Ma-
their wiſe and powerful Creator knows how to ker, he delivers up his Charge to that old Prophet ;
ferve himſelf of them. The Lyons guard one who was no leſs guilty of this Blood than him-
Prophet, kill another, according to the Commiſ- ſelf.
fion received from their Maker : What Sinner This old Seducer hath ſo much Truth, as both
can hope to eſcape unpunihed, when every Crea- to give a right Commentary upon God's Intenti-
ture of God is ready to be an Avenger of Evil on, in this Act, for the terror of the Diſobedi-
The Beaſts of the field were made to ſerve us; ent; and to give his Voice to the certainty of
we to ſerve our Creator : When we forſake our that future Judgment, which his late Gueſt had
Homage to him that made us, it is no marvel if threatned to Ifrael: (Sometimes it pleaſeth the
the Beaſts forget their Duty to us, and deal with wiſdom of God to expreſs and juſtifie himſelf
us not as Maſters, but as Rebels : When an holy even by the Tongues of faulty Inſtruments.) With-
Man buys ſo dearly ſuch a ſleight Frailty, of a al he hath ſo much Faith and Courage, as to fetch
credulous miſtaking ; what ſhall become of our that Carcaſs from the Lyon; ſo much Pity and
hainous and preſumptuous Sins ?
Compaſſion, as to weep for che Man of God, to
I cannot think but this Prophet died in the fa- interr him in his own Sepulcher; ſo much Love,
vour of God, though by the Teeth of the Lyon; as to wilh himſelf joyned in Death, to that Body,
his Life was forfeited for Example, his Soul was which he had haſtened unto Death: It is hard to
fafe : Yea his very Carkaſs was left, though torn, find a Man abſolutely Wicked : Some Grace will
yet fair after thoſe deadly Grafps; as if God had bewray it ſelf in the moſt forſaken Breafts.
ſaid, I will only take thy breath from thee, as It is a cruel courteſie to kill a Man, and then to
the penalty of thy Diſobedience; a Lyon ſhall do help him to his Grave; to betray a Man with our
that which an Apoplexy, or Fever might do: 1 Breath, and then to bedew him with our Tears :
owe thee no further Revenge, than may be ſatis- The Prophet had needed no ſuch Friend, if he.
fied with thy Blood.
had not met with ſuch an Enemy : The mercies of
Violent Events do not always argue the anger the Wicked are cruel.mid hand
of God; even Death it ſelf is, to his Servants, a
fatherly Caſtigation.
Solomon's

Lib. XVIII.
JE ROBO A M's Wife.
227
condemned, than Wife and Penitent: As for thać
JER OBO A M's Wife.
old Seer, it is like feroboam knew his Skill, but
doubted of his Sincerity ; that Man was too much
Neighbour to be good : Abijah's Truth had been
Tis no : He
of outward Welfare : Feroboam the Idolatrous found juſt in the prediction of his Kingdom, was
Uſurper of Iſrael proſpers better, than the true well worthy of Credit in the news of his Son :
Heirs of David; he lives to ſee three Succeffions Experience is a great encouragement of our Truſt:
in the Throne of Fudab; thus the Ivy lives, when It is a good matter to be Faithful; this Loadſtone
the Oak is dead. Yet could not that mil-gotten of our Fidelity ſhall draw to us even Hearts of
Crown of his, keep his Head always from aking: Iron, and hold them to our Reliance : As con-
He hath his Croſſes too: God whips ſometimes trarily Deceit doth both argue, and make a Bank-
more than his own: His Enemies ſmart from him, rupt ; who can truſt where he is diſappointed ?
as well as his Children : His Children in Love, O God; ſo oft, fo ever, have we found thee true
his Enemies in Judgment: Not ſimply the Rod in all thy Promiſes, in all thy Performances, chat
argues Love, but the temper of the Hand, that if we do not ſeek thee, if we do not truſt thee in
weilds it, and the Back that feels it: Firſt Ferobo- the Sequel, we are worthy of our Lofs, worthy of
am's Hand was ſtricken, now his Son: Abijab the thy Defertions.
eldeſt, the beſt Son of Jeroboam, is ſmitten with Yet I do not ſee that Jeroboam ſends to the Pro-
Sickneſs: As Children are but the pieces of their phet for his Aid, but for Intelligence : Curioſity
Parents in another Skin, fo Parents are no leſs is guilty of this Meſſage, and not Devotion; he
ftricken in their Children, than in their natural calls not for the Prayers, not for the Benediction
Limbs ; Feroboam doth not more feel his Arm, of that holy Man, but for meer Information of
than his Son : Not wicked Men only, but Beaſts the Event. He well ſaw what the Prayers of a
may have natural Affections: It is no thank to any Prophet could do : That which cured his Hand,
Creature, to love his own.
might it not have cured his Son? Yet he that
Nature wrought in Jeroboam, not Grace : He ſaid to
ſaid to a Man of God, Intreat the face of the Lord
is enough troubled with his Sons Diſeaſe, no whit thy God, that he may reſtore my Hand: Says not now
bettered : I would have heard him ſay ; God fol- in his Meſſage, to Abijab, Intreat thy God to re-
lows me with his Afflictions, it is for mine Impi- ſtore my Son : Sin makes ſuch a ſtrangeneſs be-
ety : What other meaſure can I expect from his twixt God and Man, that the guilty Heart either
Juſtice? While mine Idols ftand, how can I look thinks not of ſuing to God, or fears it : What a
that mine Houfe ſhould proſper? I will turn from poor contentment it was to foreknow that Evil
my Wickedneſs, O God, turn thou from thy which he could not avoid, and whoſe notice could
Wrath; theſe thoughts were too good for that but haften his Miſery? Yet, thus fond is our reft-
obdured Heart : His Son is fick, he is ſorrowful; lefs Curioſity, that it ſeeks Eaſe in the drawing
but (as an amazed Man ſeeks to go forth at the on of Torment: He is worthy of Sorrow, that
wrong Door) his Diſtraction ſends him to a falſe will not ſtay till it comes to him, but goes to
help : He thinks not of God, he thinks of his Pro- fetch it.
phet: He thinks of the Prophet that had fore Whom doth Jeroboam ſend on this Meſſage,
told him he ſhould be a King; he thinks not of but his Wife, and how but Diſguiſed? Why her,
the God of that Prophet who made him a King : and why thus ? Neither durft he truſt this Er-
It is the property of a carnal Heart to confine rand with another, nor with her in her own Form:
both his Obligations, and his hopes to the means, It was a Secret that Feroboam ſends to a Prophet
neglecting the Author of good. Vain is the re of God; none might know it but his own Bo-
ſpect that is given to the Servant, where the Ma- ſom, and ſhe that lay in it; if this had been noi-
fter is contemned.
ſed in Iſrael, the Example had been dangerous :
Extremity draws Feroboam's thoughts to the Pro-Who would not have ſaid, the King is glad to
phet ; whom elſe he had not cared to remember. leave his counterfeit Deities, and ſeek to the true :
The King of Iſrael had Divines enough of his own; Why ſhould we adhere to them whom he for-
elſe he muſt needs have thought them miſerable fakes ? As the Meſſage muſt not be known to the
God's that were not worth a Prophet : And be- People : So ſhe that bears it muſt not be known
fides, there was an old Prophet (if he yet ſurvi- to the Prophet, her Name, her Habit muſt be
ved) dwelling within the ſmoak of his Palace, changed : She muſt put off her Robes, and put
whoſe Viſions had been too well approved: Why on a ruſſer Coat ; ſhe muſt put off the Queen,
fhould Jeroboam ſend ſo far to an Abijah? Cer- and put on the Beaſant : In ſtead of a Scepter,
tainly, his Heart deſpiſed thoſe baſe Prieſts of his ſhe muſt take up a Basket, and go a masked Pil-
high Places, neither could he truft either to the grimage to Shiloh : Oh the fondneſs of vain Men
God's, or the Clergy of his own making : His that think to juggle with the Almighty, and to
Conſcience reſts upon the Fidelity of that Man, hide their Counſels from that All-feeing Eye! If
whoſe Doctrine he had forſaken: How did this this change of Habit were neceſſary at Bethel, yet
Idolater ſtrive againſt his own Heart, while he in what needs it it Shiloh; though ſhe would hide her
wardly deſpiſed thoſe, whom he profeſſed to ho- face from her Subjects, yet why ſhould ſhe not
nour; and inwardly honoured them, whom he pull off her Muffler, and ſhew her ſelf to the Pro-
profeſſed to deſpiſe? Wicked Breaſts are falſe to phet? Certainly, what Policy began, Guiltineſs
themſelves, neither truſting to their own choice; muſt continue : Well might ſhe think, there can
nor making choice of that, which they may dare be no good Anſwer expected of the Wife of Fe-
to truſt. They will ſet a good Face upon their roboam; my Preſence will do no leſs, than ſolicit a
fecretly unpleaſing Sins, and had rather be ſelf- Reproof: No prophet can ſpeak well to the Con-
Gg 2
fort



228
Contemplations.
L 1 B. XVIII.

ſort of a founder of Idolatry; I may perhaps hear and as ſoon as he hears the ſound of her Feet, the
good as another, though' as my ſelf I can look hears from him the ſound of her Name, Come in
for nothing, but tydings of Evil : Wicked Hearts thou Wife of Jeroboam : How God laughs in Hea-
know they deſerve Ill at Gods Hands, and there ven at the frivolous fetches of crafty Politicians,
fore they do all they can to avoid the Eyes of his and when they think themſelves moft ſure, ſhames
diſpleaſed Juſtice, and if they cannot do it by co- them with a Detection, with a Defeat? What an
lours of Diffimulation, they will do it by implo- idleneſs it is for foolish Hypocrites to hope they
ration of Shelter; they ſhall ſay to the Rocks, can dance in a Net unſeen of Heaven.
Fall on us, and cover us.
Never before was this Queen troubled to hear
But Oh the groſs Folly mixt with the craft of of her felf; now ſhe is : Her very Name ftruck
Wickedneſs! Could Feroboam think that the Pro- her with Aſtoniſhment ; and prepares her for the
phet could know the Event of his Sons Diſeaſe, aſſured Horrour of following Judgments, I am
and did he think that he could not know the Dil Sent to thee with heavy Tydings; Go tell Jeroboam
guiſe of his Wife? The one was Preſent, the o- Thus faith the Lord God of Iſrael. Could this Lady
ther Future ; this was but wrapt in a Clout, that leſs wonder at the Mercy of this Stile of God,
Event was wrapt up in the Counſel of God. Yet than tremble at the Sequel of his Juſtice ? Lo I
this politick Head preſumes that the greater ſhall rael hath forſaken God, yet God ſtill owns Ifram
be revealed, where the lefſer ſhall be hid : There el. Iſrael had gone a Whoring, yet God hath not
was never wicked Man that was not infatuate, Divorced her : O the infinite goodneſs of our
and in nothing more than in thoſe things where- long-fuffering God, whom our fouteſt Sins cannot
in he hoped moſt to tranſcend the reach of rob of his Compaſſions !
others.
By how much dearer Iſrael was to God, fo
Abijah ſhunning the Iniquity of the Times, was much more odious is Jeroboam that hath marred
retired to a ſolitary corner of Shilob; no Place Iſrael : Terrible is that Vengeance which God
could be too private for an honeſt Prophet, in fo thunders againſt him by his Prophet, whoſe paſ-
extream Depravedneſs : Yet even there doth the fionate Meſſage upbraids him with his Promoti-
King of Iſrael take notice of his Recluſion, and ons, chargeth him with his Sins, and laſtly de-
ſends his Wife to that poor Cell, laden with Pre- nounceth his Judgments : No Mouth was fitter
fents;
Preſents that diffembled their Bearer: Had to caſt this Royalty in the Teeth of Feroboam,
ſhe offered Jewels, or Gold, her Greatneſs had than that, by which it was firſt foretold, fore-
been ſuſpected : Now ſhe brings Loaves and promiſed : Every Circumſtance of the advance-
Cracknels, and Honey, her Hand anſwers her ment aggravates the Sin, I exalted thee : Thou
Back : She gives as ſhe ſeems, not as ſhe is: Some-couldeſt not riſe to Honour alone. I exalted thee
thing ſhe muſt give, even when ſhe acts the poor- from among the People : Not from the Peers; thy
eft Client.
Rank was but common, before this Riſe : I ex-
The Prophets of God were not wont to have alted thee from among the People to be a Prince ; Sub-
empty Viſitations: They who hated Bribes, yet ordinate Height was not enough for thee, no Seat
refuſed not Tokens of Gratitude : Yea the God would ſerve thee but a Throne; Yea to be a Prince
of Heaven who neither needs our Goods, nor is of my People-Ifrael : No Nation was for thee, but
capable of our Gratifications, yet would have no my choſen One; none but my Royal Inheri-
Man to come to him Gift-leſs: Wo to thoſe Sa-tance : Neither did I raiſe thee into a vacant
crilegious Hands, that inſtead of bringing to the Throne : A forlorn and forſaken Principality
Prophets carry from them.
might be thankleſs : But I rent the Kingdom away
Feroboam was a bad Man, yet, as he had a to- from another for thy Sake, yea from what other but
wardly Son, ſo he had an obedient Wife, elſe ſhe the Grandchild of David? Out of his Hands did
had not wanted excuſes to turn off both the Jour- I wreſt the Scepter, to give it into thine. Oh
ney, and the Diſguiſe ; againſt the Diſguiſe the what high Favours doth God ſometimes caſt away
had pleaded the unbeſeemingneſs of her Perſon upon unworthy Subjects? How do his abufed
and State ; againſt the Journey, the Perils of ſo Bounties double both their Sin and Judgment ?
long and folitary a Walk ; perhaps a Lyon might The Sins of his Prince were no leſs Eminent
be in the way, the Lyon that tore the Prophet in than his Obligations, therefore his Judgments ſhall
pieces; perhaps Robbers; or if not they, perhaps be no leſs Eminent than his Sins : How bitterly
her Chaſtity might be in danger : An unguarded doth God expreſs that, which ſhall be more bitter
folitarineſs in the weaker Sex, might be a provo- in the Execution : Bebold I will bring Evil upons
cation to ſome forced Uncleanneſs : She caſt off the Houſe of Jeroboam, and will cut off from Jero-
all theſe ſhifting Projections of Fear, according boam, him that piſſeth againſt the Wall; and him that
to the Will of her Husband, ſhe changes her Rai- is shut up, and left in Iſrael, and will take away
the
ment : She ſets upon the Journey, and overcomes Remnant of the Houſe of Jeroboam, as a Man taketh
it : What needed this Diſguiſe to an old Prophet away Dung, till it be all gone : Him that dieth of Je-
whoſe dim Eyes were ſet with Age ? All Cloaths, roboam in the City ſhall the Dogs eat, and bim that
all Faces were alike to a blind Seer : The Viſi- dieth in the Field, ſhall the Fowls of the Air eat : Oh
ons of Abijah were inward ; neither was his bo- heavy Load that this diſguiſed Princeſs muft car-
dily Sight more dusky, than the Eyes of his Mind ry to her Husband; but becauſe thefe Evils ,
were clear and piercing : It was not the common though grievous, yet might be remote ; there-
Light of Men whereby he faw, but Divine Illumi- fore for a preſent hanſel of Vengeance, ſhe is dif-
nation; things Abſent, things Future, were no miſſed with the fad tydings of the Death of her
lefs obvious to thoſe Spiritual Beams, than preſent Son ; When thy Feet enter into the City, the Child
things are to us: E'er the quick Eyes of that shall die : It is heavy News for a Mother that the
great Lady can diſcern him, he hath eſpied her; muſt loſe her Son, but worſe yer that ſhe may


100

Lib. XVIII.
ASA.
229
not fee him : In theſe Caſes of our final Depar- years Rehoboam changed his Fathers Religion (as
tures, our Preſence gives ſome mitigation to our his Shields) from Gold to Braſs ; the reſt of his
Grief: Might ſhe but have cloſed the Eyes, and ſeventeen years were led in Impiety: His Son
have received the laſt breath of her dying Son, Abijam trod in the ſame miry Steps, and Jude.h
the loſs had been more tolerable : I know not with them both : If there were any doubtleſs
how our perſonal farewel eaſes our Heart, even there were ſome) faithful Hearts, yet remainingin
while it increaſes our Paſſion ; but now ſhe ſhall both Kingdoms, during theſe heavy times, what
no more ſee, nor be ſeen of her Abijah: She ſhall a Corroſive it muſt needs have been to them, to
no ſooner be in the City, than he ſhall be out ſee ſo deplored and miſerable a Deprivation.
of the World : Yet, more to perfect her Sorrow, There was no viſible Church upon Earth, but
the hears that in him alone there is found ſome here; and this what a one ? Oh GOD, how low
Good; the reſt of her Iſſue, are graceleſs ; ſhe doft thou ſometimes ſuffer thine own Flock to be
muſt loſe the Good, and hold the Graceleſs; he driven ? What woful Wanes, and Eclipfes haft thou
ſhall die to afflict her, they ſhall live to afflict ordained for this Heavenly Body ? 'Yet at laſt,
her.
an Aſa ſhall ariſe from the Loins, from the Grave
Yet what a mixture is here of Severity and Fa- of Abijam : He ſhall revive David, and reform
vour in one Act? Favour to the Son, Severity to Fudab : The gloomy times of Corruption ſhall
the Father : Severity to the Father, that he muſt not laſt always : The light of Truth and Peace
loſe ſuch a Son, Favour to the Son, that he ſhall ſhall at length break out, and bleſs the ſad Hearts
be taken from ſuch a Father : Jeroboam is wick-of the Righteouş.
ed, and therefore he ſhall not enjoy an Abijah ; It is a wonder how Aſa ſhould be good, of the
Abijah hath fome good things, therefore he ſhall Seed of Abijam , of the Soil of Maachah, both
be removed from the danger of the deprivation of Wicked, both Idolatrous; God would have us
Jeroboam : Sometimes God ſtrikes in Favour, but ſee that Grace is from Heaven, neither needs the
more often forbears out of Severity : The beſt helps of theſe Earthly Conveyances : Should not
are fitteſt for Heaven ; the Earth is fitteſt for the the Children of Good Parents ſometimes be Evil,
worſt; this is the Region of Sin and Miſery; and the Children of Evil Parents, Good ; Vertue
that of Immortality : It is no Argument of dif- would ſeem natural, and the Giver would loſe his
favour to be taken early from a well-led Life ; as thanks. Thus we have ſeen a fair Flower ſpring
not of approbation to Age in Sin.
out of Dung; and a well-fruited Tree riſe out of
As the Soul
of Abijah is favoured in the Remo- a fower Stock : Education hath no leſs power to
val, ſo is his Body with a Burial ; he ſhall have corrupt, than Nature ; it is therefore the juſt
alone both Tears and Tomb; all the reſt of his praiſe of Afa that being trained up under an Ido-
Brethren ſhall have no Grave but Dogs and Fowls; latrous Maachah, he maintained his Piety; as con-
no Sorrow but for their Life : Though the Car-trarily, it is a ſhame for thoſe that have been bred
kaſs be inſenſible of any Poſition, yet honeft Se- up in the Precepts and Examples of Vertue and
pulture is a Bleſſing : It is fit the Body ſhould be Godlineſs, to fall off to Lewdneſs, or Superſtition.
duly reſpected on Earth, whoſe Soul is glorious in There are four principal Monuments of Aſa's
Heaven.
Vertue, as ſo many rich Stones in his Diadem: He
took away Sodomy, and Idols out of Judah ;
who cannot wonder more that he found them
ASA.
there, than that he removed them? What a ſtrange
Incongruity is this; Sodom in Jeruſalem? Idols in
Fudah? Surely debauched Profeſſion proves def-
TH
HE two Houſes of Judah, and Iſrael, grow perate ; admit the Idols, ye cannot doubt of the So-
up now together in an ambitious Rivality; domy, if they have changed the Glory of the un-
this ſplitted Plant branches out ſo ſeverally, as if corruptible God, into an Image, made like to
it had forgotten that ever it was joyned in the corruptible Man, and to Birds, and four-footed
Root: The Throne of David oft changeth the Beaſts, and creeping things, it is no marvel, if
Poſleffors; and more complaineth of their Iniqui- God give them up to uncleanneſs through the
quity, than their Remove : Abijam inherits the Luſts of their own Hearts, to diſhonour their own
fins of his Father Rehoboam, no leſs than his Bodies, between themſelves; if they changed the
Crown: And ſo ſpends in three years, as if he Truth of God into a Lye, and worſhipped and
had been no whit a kin to his Grandfathers Ver- ferved the Creature more than the Creator, who
tues. It is no News that Grace is not traduced, is Bleſſed for ever, no marvel, if Godgive them to
while Vice is : Therefore is his Reign ſhort be- vile Affections, to change the natural uſe into
cauſe it was wicked : It was a fad cale when both that which is againſt Nature ; burning in Luſt one
the King's of Judah and Iſrael (though Enemies) towards another, Men with Men working that
yet conſpired in Sin : Rehoboam (like his Father which is unſeemly.
Solomon) began graciouſly, but fell to Idolatry : Contrarily, admit the Sodomy, ye cannot doubt
As he followed his Father, ſo his Son, fo his Peo- of the Idols ; unnatural beaſtlineſs in Manners,
ple followed him. Oh, what a face of a Church is puniſhed juſtly with a ſottiſh dotage in Religi-
was here, when Iſrael worſhipped Jeroboam's Calves, on; bodily Pollution with Spiritual : How ſhould
when Judab built then high Places and Images, and the Soul care to be chaft, that keeps a Stews in
Groves on every high Hill, and under
every green the Body ? Aſa begins with the Baniſhment of
Tree ! On both Hands GOD is forſaken, his both; ſcouring Judah of his double Uncleanneſs:
Temple neglected, his Worſhip adulterate; and In vain ſhould he have hoped to reſtore God to
this, not for ſome ſhort brunt, but during the his Kingdom, while theſe Abominations inhabit-
Succeſſion of two Kings: For, after the firſt three ed it ; it is juſtly the main care of Worthy and
religious
230
Contemplations.
LIB, XVIII.

religious Princes, to clear their Coaſts of the of Religion ; it is enough that the Precept is ex-
fouleft Sins : Oh the unpartial Zeal of Aſa ! preſs : He knew what God ſaid in Sinai, and
There were Idols that challenged a Prerogative of wrote in the Tables: Thou shalt not make to thy Self
Favour ; the Idols that his Father had made, all any graven Image, nor any fimilitude ; Thou shalt not
theſe he defaces; the Name of a Father cannot bow dowvn to them nor worſhip them : If all the World
protect an Idol: The Duty to his parent cannot had been an Idolater, ever ſince that Word was
win him to a liking, to a fórbearance of his Mif- given he knew how little that Precedent could
devotion : Yea, ſo much the more doth the avail for Diſobedience: Practice muſt be cor-
Heart of Aſa riſe againſt theſe Puppets, for that rected by Law, and not the Law yield to Practice:
they were the Sin, the Shame of his Father : Did Maachah therefore goes down from her Seat; her
there want ( think we ) fome Courtier of his Fa- Idols from their Grove, the to Retiredneſs, they
thers Retinue, to ſay, Sir, favour the Memory of to the Fire, and from thence to the Water : Woful
him that begot you; you cannot demoliſh theſe Deities that could both burn, and drown.
Statues, without the diſkonour of the Erector : Neither did the Zeal of Áſa more magnifie it
Hide your diſlilke at the leaſt; it will be your ſelf in theſe privative Acts of weeding out the
Glory to lay your Finger upon this Blot of your Corruptions of Religion, than in the poſitive Acts
Father's Reputation ; if you lift not to allow his of an holy Plantation ; in the falling of thoſe Ido-
Act, yet wink at it : The godly Zeal of Afa latrous Shrines, the Temple of God flouriſhes ;
turns the deaf Ear to theſe Monitors, and lets that doth he furniſh with thoſe Sacred Treaſures,
them ſee that he doth not more honour a Father, which were dedicated by himſelf, by his Proge-
than hate an Idol: No dearneſs of Perſon ſhould nitors : Like the true Son of David, he would not
take off the Edge of our Deteſtation of the Sin. ſerve God coſt-free : Rehoboam curned Solomon's
Nature is worthy of Forgetfulneſs, and Contempt Gold into Braſs : Afa turns Rehoboam's Braſs into
in oppoſition to the God of Nature : Upon the Gold: Some of theſe Veſſels ( it ſeems ) Abijam
ſame ground, as he removed the Idols of his Fa-1 ( Aſa's Father) had dedicated to God ; but after
ther Åbijam, ſo for Idols he removed his Grand-his Vow, inquired; yea with-held them: Ala
mother Maashah ; ſhe would not be remcved from like a good Son, pays his Father's Debts, and his
her obſcene Idols, ſhe is therefore removed from own. It is a good ſign of a well-meant Devoti-
the Station of her Honour; that Princeſs had on, when we can abide it chargeable ; as contra-
aged both in her Regency, and Superſtition : rily in the Affairs of God, a niggardly Hand ar-
Under her Rod was Afå brought up; and ſchoolgues a cold, and hollow Heart.
ed in the Rudiments of her Idolatry; whom the All theſe were noble and excellent Acts, the
could not infect, ſhe hoped to over-awe; lo, as Extirpation of Sodomy, the Demolition of Idols,
if Aſa will not follow her Gods, yet ſhe preſumes the Removal of Maachah, the bounteous Contri-
that ſhe may retain her own : Doubtleſs, no bution to the Temple ; but that which gives true
Means were neglected for her Reclamation; nore Life unto all theſe, is a found Root: Aſa's Heart
would prevail : Religious aſa gathers up himſelf, was perfect with the Lord all his days: No leſs lauda-
and begins to remember that he is a King, though ble Works than theſe have proceeded from Hypo-
a Son: that ſhe, though a Mother, yet is a Sub-criſie ; which while they have carried away Ap-
ject; that her Eminence could not but counte-plauſe from Men, have loſt their Thanks with
nance Idolatry, that her Greatneſs fuppreſſed God: All Ali's Gold was but Droſs to his Pure
Religion, which he ſhould in vain hope to re-Intentions.
form, whiles her Superftition ſwayed; forgetting But oh what great and many Infirmities may
therefore the Challenges of Nature, the Awe of conſiſt with Uprightneſs? What Allays of Imper-
Infancy, the Cuſtom of Reverence, he ſtrips her fection will their be found in the moſt refined
of that Command, which he ſaw prejudicial to Soul? Four, no ſmall Faults are found in true-
his Maker : All reſpects of Fleſh and Blood muſt hearted Afa : Firit the high Places ſtood ſtill, un-
be trampled en, for God : Could that long-ſettled removed ; What high Places? There were ſome
Idolatry want Abertors ? Queſtionleſs, fome or dedicated to the worſhip of falſe Gods; theſe
other would ſay, This was the Religion of your Aſa took away: There were ſome miſdevoted to
Father Abijam, this of your Grand-lather Rebobo- the Worſhip of the true God; theſe he lets ſtand:
am, this of the later days of your wiſe and great There was groſs Idolatry in the former ; there
Grand-father Solomon, this of your Grand-mother was a weak Will-worſhip in the latter; while he
Maachah, this of your great Grand-mother Naa- oppoſes Impiety, he winks at Miſtakings, yet
mah; why ſhould it not be yours? Why ſhould even the Variety of Altars was forbidden by an
you ſuſpect either the Wiſdom, or Piety, or Sal- expreſs Charge from God, who had confined his
vation of ſo many Predeceſſors ? Good Aſa had Service to the Temple: With one Breath doch
learned to contemn Preſcription againſt a direct God report both theſe ; The high Places were not re-
Law : He had the grace to know it was no mea- moved, yet nevertheleſs Aſa's Heart was perfect. God
ſuring Truth by fo modern Antiquity ; his Eyes will not ſee Weakneſſes, where he fees Truth:
ſcorning to look fo low, raiſe up themſelves to How pleaſing a Thing is Sincerity, that in Fa-
the uncorrupt Times of Solomon, to David, to Samu vour thereof the Mercy of our juſt God digeſts
el, to the fudges, to Joſhua, to Moſes, to the Patri- many an Error ? Oh God, let our Hearts go up-
archs, to Noah, to the religious Founders of the right, though our Feet lide, the Fall cannot
firſt World, to the firſt Father of Mankind; to ( through thy Grace) be deadly ; however it
Paradiſe, to Heaven: In compariſon of theſe, may ſhame or pain us.
Maachah's god cannot overlook yeſterday ; the Beſides, to confront his Rival of Iſrael, Baaſha,
ancienteſt Error is but a Novice to Truth; and this Religious King of Fudah, fetches in Benhadad
if never any Example could be pleaded for Purity | the King of Syria into God's Inheritance, upon

LIB. XVIII.
ELIJAH with the Sareptan.
231
ز
too dear a rate ; the Breach of his League, the
Expilation of the Temple. All the Wealth
ELIJAH with the Sareptan.
wherewith Aſa had endowed the Houſe of the
Lord, was little enough to hire an Edomite, to be-
tray his Fidelity, and to invade Iſrael; Leagues W Ho fhould be match'd with Moſes in the
may be made with Infidels ; not at fuchran Pfores after Moſes
, there was never any Prophet of the
wilful Subornation of Perfidiouſneſs : In theſe old Teſtament more glorious than he: None more
Caſes of outward Things, the Mercy of God dif- glorious, none more obſcure ; the other Prophets
penſeth with our true Neceſſities, not with the are not mentioned without the Name of their Pa-
Affected : O Aſa where was thy Piety, while rent, for the mutual Honour both of the Father,
chou robbeft God, to corrupt an Infidel for the and the Son; Elijah, ( as if he had been a Son of
flaughter of Iſraelites ? O Princes, where is your
the Earth ) comes forch with the bare mention of
Piery, while you hire Turks to the ſlaughter of the Place of his Birth : Meanneſs of Deſcent is no
Chriſtians; to the ſpoil of God's Church? block in God's Way to the moſt honourable Vo-
Yet ( which was worſe ) Aſa doth not only im- cations; it matters not whoſe Son he be whom
ploy the Syrian, but relies on him, relies not on God will grace with his Service : In the greateſt
God; a Confidence leſs finful coft his Grandfa- Honours that Human Nature is capable of, God
ther David dear : And when Hanani God's Seer, forgets our Parents : As when we fall be raiſed
the Herald of Heaven, came to denounce War up to a glorious Life, there ſhall be no reſpect
againſt him for theſe Sins, Aſa inſtead of Peni- had to the Loins whence 'we came; ſo it is pro-
tence, breaks into Choler : Fury ſparkles in thoſe portionally in theſe Spiritual Advancements.
Eyes, which ſhould have guſhed out with Water;
Thefe Times were fit for an Elijab; an Elijah
thoſe Lips that ſhould have called for Mercy, was fit for them; the eminenteft Prophet is reler-
command Revenge : How ill do theſe two agree, ved for the corrupreſt Age ; Iſrael had never ſuch
the Heart of David, the Tongue of Feroboam a King as Abab, for impiety, never ſo miraculous
That holy Grandfather of his would not have done a Prophet as Elijah; this Elijah is addreſſed to
fo; when God's Meſſenger reproved him for Sin, this Abab; the God of Spirits knows how to pro-
he condemned it, and himſelf for it; I ſee his portion Men to the Occaſions ; and to raiſe up
Tears, I do not hear his Threats : It ill becomes to himſelf ſuch Witneſſes, as may be moſt able to
a faithful Heart to rage, where it thould forrow ;/ convince the World. A mild Moſes was for the
and inſtead of Submiſſion, to perſecute : Some-| low Eſtate of afflicted Iſrael; mild of Spirit, bur
times no Difference appears betwixt a Son of Da-mighty in Wonders ; mild of Spirit, becauſe he
vid, and the Son of Nebat : Any Man may do had to do with a perſecuted, and yet a techy, and
ill, but to defend it, to out-face it, is for Rebels; perverſe People ; mighty in Wonders, becauſe he
yet even upright Aſa impriſons the Prophet, and had to do with a Pharoah. A grave and holy Sa-
cruſhes his Gainſayers. It were pity that the beſt muel was for the quiet Conſiſtence of Iſrael: A
Man ſhould be judged by every of his Actions, fiery ſpirited Elijah was for the deſperateſt Decli-
and not by all: The Courſe of our Life muſt ei- nation of Iſrael: And if in the late Times of the
ther allow or condemn us, not theſe ſudden Erup-depraved Condition of his Church, God have
tions.
raiſed up ſome Spirits that have been more warm,
As the Life, ſo the Death-bed of Aſa wanted and ſtirring, than thoſe of common Mould, we
not Infirmities; long and proſperous had his cannot cenſure the Choice, when we ſee the Ser-
Reign been; now after forty years Health and vice.
Happineſs, he that impriſoned the Prophet, is
The firſt Word that we hear from Elijah, is an
impriſoned in his Bed; there is more pain in thoſe Oath, and a Threat to Abab, to Ifrael: As the
Fetters which God put upon Aſa, than thoſe Lord God of Iſrael liveth, before whom I ſtand, there
which Aſa puts upon Hanani: And now, behold, shall not be Dew, nor Rain, theſe Years but according to
he that in his War ſeeks to Benhadad, not to God, my Word: He comes in like a Tempeſt, who went
in his Sickneſs ſeeks not to God, but to Phyſici- out in a Whirl-wind : Doubtleſs he had ſpoken
ans: We cannot eaſily put upon God a greater fair, and peaceable Invitations to Iſrael (though
Wrong, than the Alienation of our Truſt: Earth- we hear them not ; ) this was but the Storm which
ly Means are for Uſe, not for Confidence: We followed his Repulſe, their Obftinacy : After ma-
may, we muſt employ them; we may not rely ny Solicitations, and Warnings, Iſrael is ſtricken
upon them : Well may God challenge our Truff, by the ſame Tongue that had prayed for it; Elia
as his peculiar, which if we caft upon any Crea- jah dares avouch theſe Judgments to their Head,
ture, we deifie it : Whence have Herbs, and to Abab: I do not ſo much wonder at the Bold-
Drugs, and Phyſicians, their Being and Efficacy, neſs of Elijah, as at his Power; yea who ſees his
but from that Divine Hand ? No marvel then if Power, can no whit wonder at his Boldneſs :
Aſa's Gout ftruck to his Heart, and his Feet car- | How could he be but bold to the Face of a Man,
ried him to his Grave, fince his Heart was mif- who was thus powerful with God? As if God had
earried for the Cure of his Feet, to an injurious lent him the Keys of Heaven to ſhut it up, and
Mif-confidence in the Means, with neglect of his open it at pleaſure ; he can ſay, There shall be nei-
ther Dew nor Rain theſe Tears but according to my Word.
O God how far it hath pleaſed thee to communi-
cate thy ſelf to a weak Man? What Angel could
ever ſay thus ? Thy Hand, O Lord, is not ſhort-
ned: Why art thou not thus marvellous in the Mi-
niſters of thy Goſpel? Is it for that their Miracles



Maker,
were
232
Lib. XVIII.
Contemplations.
were ours? Is it for that thou wouldſt have us live Elijah might have lived for the time with Bread
by Faith not by Senſe ? Is it for that our Task is ſpi- and Water, neither had his Fare been worſe than
ritual, and therefore more abſtracted from bodily his Fellows in the Caves of Obadiah ; but the mu-
Helps ? We cannot command the Sun with Foſhua, nificence of God will have his Meals better fur-
nor the Thunder with Samuel, nor the Rain with niſhed: The Ravens ſhall bring him both Bread
Elijah: It fhall content us if we can tix the Son of and Fleſh, twice in the Day ; it is not for a perfe-
Righteouſneſs in the Soul, if we can thunder out cuted Prophet to long after Delicates; God gives
the Judgments of God againſt Sin, if we can order for Competency, not for Wantonneſs
water the earthen Hearts of Men with the for not out of the dainty Compoſitions in Fezsebel's
mer and larter Rain of heavenly Doctrine. Kitchen, not out of the pleaſant Wines in her
Elijah's Mantle cannot make him forget his Cellar, would God provide for Elijah, but the
Fleſh, while he knows himſelf a Prophet, he re- Ravens ſhall bring him plain and homely Viduals
,
members to be a Man ; he doth not therefore ar- and the River ſhall afford him Drink : If we have
rogate his Power, as his own, but publiſheth it as wherewith to ſuſtain Nature ( though not to
his Maſters: This reſtraint muſt be according to pamper it ) we owe Thanks to the Giver : Thoſe
his Word; and that Word was from an higher of God's Family may not be curious, not diſdain-
Mouch than his : He ſpake from him by whom ful: Ill doth it become a Servant of the Higheſt,
he ſware ; whoſe Word was ſure as his Life ; and to be a Slave to his Palate. Doubtleſs, one Bit
therefore he durft fay, As the Lord liveth there ſhall from the Mouch of the Raven was more pleafing
be no Rain. Man only can denounce what God to Elijah, than a whole Table-ful of Abab : No-
will execute; which when it is once revealed, thing is more comfortable to God's Children,
can no more fail, than the Almighty himſelf. than to ſee the ſenſible Demonſtrations of the di-
He that had this Intereſt and Power in Heaven, vine Care, and Providence.
what needed he flee from an earthly Purſuit ? The Brook Cherith cannot laſt always; that
Could his Prayers reſtrain the Clouds, and not Stream ſhall not for Elijah's fake be exempted from
hold the Hands of Fleſh and Blood ? Yet behold the univerſal Exſiccation ; yea the Prophet him-
Elijah muſt flee from Abab, and hide him by the ſelf feels the ſmart of this Drought, which he had
Brook Cherith; the Wiſdom of God doth not denounced : It is no unuſual thing with God to
think fit fo to make a beaten Path of Miracles, as ſuffer his own dear Children to be inwrapped in
that he will not walk beſide it : He will have our the common Calamities of Offenders : He makes
own Endeavours concur to our Preſervation; difference in the uſe, and iſſue of their Stripes,
Elijah wanted neither courage of Heart, nor not in the Infliction; the Corn is cut down with
ſtrength of Hand, and yet he muſt truſt to his the Weeds, but to a better Purpoſe.
Feet for Safety: How much more lawful is it for When the Brook fails, God hath a Zarephath for
our Impotence to flee from Perſecution ? Even Elijah ; inſtead of the Ravens a Widow ſhall there
that God ſends him to hide his Head, who could feed him ; yea her ſelf by him: Who can enough
as eaſily have protected, as nouriſhed him: He wonder at the pitch of this ſelective Providence
that wilfully ſtands ſtill to catch Dangers, tempt- of the Almighty ? Zarephath was a Town of Si-
eth God inſtead of truſting him.
don, and therefore without the Pale of the Church;
The Prophet muſt be gone, not without order Poverty was the beſt of this Widow, she was a
taken for his Purveyance ; O the ſtrange Caters Pagan by Birth, heatheniſhly ſuperſtitious by In-
for Elijah, I have commanded the Ravens to feed thee ftitution : Many Widows were in Iſrael in the
there; 'I know not whether had been more mira- Days of Elijah, when the Heaven was fhut up
culous, to preſerve him without Meat, or to pro- three Years, and fix Months, when great Famine
vide Meat by ſuch Mouths: The Raven, a de was throughout all the Land, but unto none of
vouring and ravenous Fowl, that uſes to ſnatch them was Elijah ſent, fave unto this Sarepta, a Ci-
away Meat from others, brings it to him: He ty of Sidon, unto a Woman that was a Widow :
that could have fed Elijah by Angels, will feed He that firſt fed the Prophet by the Mouth of un-
him by Ravens; there was then in Iſrael an Hof-clean Fowls, will now feed him by the Hand of
pital Obadiah, that kept a ſecret Table in two fe an heatheniſh Hoſteſs: His only Command fancti-
veral Caves, for an hundred Prophets of God; fies thoſe Creatures which by a general Charge
there were ſeven thouſand faithful Iſraelites ( in ſpite were legally impure.
of the Devil) who had never bowed Knee to Baal; There were other Birds beſides Ravens, cther
doubtleſs any of theſe would have had a Trencher Widows beſides this Sareptan; none but the Ra-
ready for Elijah, and have thought himſelf happy vens, none but the Sareptan Shall nouriſh Elijah.
to have defrauded his own Belly for ſo noble God's choice is not led'in the String of human
a Prophet: God rather chuſes to make uſe of the Reaſons, his holy Will is the Guide, and the
molt unlikely Fowls of the Air, than their Boun- Ground of all his Elections. It is not in him that
ty, that he might give both to his Prophet, and us wills, nor in him that runs, but in God that thews
a pregnant Procf of his abſolute Command over Mercy.
all his Creatures, and win our Truſt in all Extre The Prophet follows the call of his God; the
mities. Who can make Queſtion of the Proviſions fame Hand that brought him to the Gate of Sa-
of God, when he ſees the very Ravens íhall forget repta, led alſo this poor Widow out of her Doors;
their own Hunger, and purvey for Elijah? O fhe ſhall then go to ſeek her ſticks, when ſhe ſhali
God, thou that provideft Meat for the Fowls of the be found of Elijah; ſhe thought of her Hearth,
Air, wilt make the Fowls of the Air provide Meat ſhe thought not of a Prophet; when the Man of
for Man, rather than this Dependance on thee ſhall God calls to her, Fetch me a little Water ( I pray
be diſappointed: 0 let not our Faith be wanting thee ) in a Veſſel, that I may drink. It was no eafie
to thee, thy Care can never be wanting to us. ſuit in ſo droughty a Seaſon; and yet, at the
firſt





LIB. XVI.
ELIJAA with the Sareptan.
233
firſt ſight, the Prophet dares ſecond it with a canſt ſo eaſily multiply Victuals, how is it that
greater ; Bring me a Morſel of Bread in thine Hand : thou wanteft? Do that beforehand, which thou
That long Drought had made every Drop, every promiſeſt ſhall be afterwards performed, there will
Crum precious; yet the Prophet is emboldened be no need of my little. But this good Sarept an
by the Charge of God to call for both Water and was wrought by God not to miftruft a. Prophet ;
Bread : He had found the Ravens fo officious, that ſhe will do what he bids, and hope for what he
he cannot make doubt of the Sareptan : She ſticks promiſes ; ſhe will live by Faith rather than by
not at the Water, ſhe would not ſtick at the Bread, Senſe, and give away the preſent, in the Confi-
if Neceflity had not preſſed her; As the Lord thy dence of a future Remuneration ; firſt, ſhe bakes
God liveth, I have not a Cake, but a handful of Meal Elijah's Cake, then her own; not grudging to
in a Barrel
, and a little Oil in a Cruſe, and behold I ſee her laft Morſels go down another's Throat,
am gathering two ſticks, that I may go in and dreſs it while her ſelf was famiſhing. How hard Precepts
for me and my Son, that we may eat it and die. doth God lay where he intends Bounty ! Had riot
If the knew not the Man, how did ſhe know his God meant her Preſervation, he had ſuffered her
God? And if ſhe knew not the God of Elijah, to eat her laſt Cake alone, without any Interpella-
how did ſhe ſwear by him ? Certainly though ſhe tion ; now the Mercy of the Almighty purpoſing
were without the Bounds of Iſrael, yet ſhe was as well this miraculous Favour to her, aš to his
within the Borders; ſo much ſhe had gained by Prophet, requires of her this Task, which Fleſh
her Neighbourhood, to know an Iſraelite, a Pro- and Blood would have thought unreaſonable. So
phet by his Habit ; to know the only living God we are wont to put hard Queſtions to thoſe Scho-
was the God of the Prophet, the God of Iſrael ; lars, whom we would promote to higher Forms.
and if this had not been, yet it is no marvel if the So in all Atchievements the Difficulty of the En-
Widow knew Elijah, ſince the Ravens knew him. terpriſe makes Way for the Glory of the A&or.
It was high time for the Prophet to viſit the Sarep Happy was it for this Widow, that ſhe did not
tan ; poor Soul, ſhe was now making her láft fhut her Hand to the Man of God; that ſhe was
Meal, after one mean Morſel ſhe was yielding her no Niggard of her laft Handful; never Corn or
felf over to Death: How opportunely hath God Olive did ſo increaſe in growing, as here in con-
provided Succours to our Diftreffes ? It is his Glo- fuming : This Barrel, this Cruſe of hers had no
sy to help at a Pinch, to begin where we have Bottom; the Barrel of Meal waſted not, the
given over; that our Relief might be ſo much Cruſe of Oil failed not ; behold, not getting, not
the more welcome, by how much it is leſs lookt ſaving is the way to Abundance, but giving. The
for.
Mercy of God crowns our Beneficence with the
But oh, what a Tryal is this of the Faith of a Bleſſing of Store ; who can fear Want by a mer-
weak Proſelite, if ſhe were ſo much ? Fear not, ciful Liberality, when he ſees the Sareptan had
go do as thou haſt ſaid, but make me thereof a little famiſhed, if ſhe had not given, and by giving
Cake firſt, and bring it to me, and after make for thee, abounded? With what thankful Devotion muſt
and thy son: For, thus faith the God of Iſrael, Tbe this Woman every day needs look upon her Barrel
Burrel of Meal Shall not waſt, nor the Cruſe of Oil fail and Cruſe, wherein ſhe ſaw the Mercy of God
till the Day that God ſend Rain upon the Earth: She renewed to her continually? Doubtleſs her Soul
muſt go ſpend upon a Stranger part of that little was no leſs fed by Faith, than her Body with this
ſhe hath, in hope of more which ſhe hath not, ſupernatural Proviſion. How welcome a Gueſt
which ſhe may have ; ſhe muſt part with her pre- muft Elijah needs be to this Widow, that gave her
fent Food, which ſhe ſaw, in truſt of future which Life and her Sons to her, for his Board? Yea,
the could not ſee; ſhe muſt rob her Senſe in the that in woful Famine gave her and her Son their
exerciſe of her Belief, and ſhorten her Life in Board for his Houſe-room.
being upon the Hope of a Protraction of it, in The Dearth thus overcome, the Mother looks
Promiſe ; ſhe muſt believe God will miraculouſly hopefully upon her only Son, promiſing her felf
increaſe what ſhe hath yielded to conſume; the much Joy in his Life and Proſperity, when an
muſt firſt feed the Stranger with her laſt Viduals, unexpected Sickneſs ſurprizeth him, and doth
and then after her ſelf, and her Son: Some ſharp that which the Famine but threatned: When can
Dame would have taken up the Prophet, and we hold our felves ſecure from Evils? No ſooner
have ſent him away with an angry Repulſe: is one of theſe Sergeants compounded withal than
Bold Iſraelite, there is no Reaſon in this Requeſt; we are areſted by another.
wert thou a Friend, or a Brother, with what How ready we are to miſtake the grounds of
Face couldſt thou require to pull my laſt Bit out our Afflictions, and to caſt them upon falſe Cau-
of my Mouth? Had I ſuperfluity of Proviſion, fes : The paſſionate Mother cannot find whither
thou mighteſt hope for this Effect of my Charity; to impute the Death of her Son, but to the Pre-
now, that I have but one Morfel for my ſelf, and ſence of Elijah; to whom ſhe comes diſtracted
my Son, this is an injurious importunity; what with Perplexity, not without an unkind Challenge
can induce thee to think thy Life ( an unknown of him, from whom ſhe had received both that
Traveller) ſhould be more dear to me than my Life ſhe had loſt, and that ſhe had ; What have I
Sons, than my own ? How uncivil is this Motion to do with thee, O thou Man of God; Art thou come
that I should firſt make Proviſion for thee, in this to me to call my Sin to remembrance, and to ſlay may
dying Extremity? It had been too much to have son?
begged my laſt Scraps ; thou telleſt me the Meal As if her Son could not have dyed if Elijah
shall not waſte, nor the Oil fail ; how ſhall I be- had not been her Gueſt; when as her Son had
lieve thee? Let me ſee that done, before thou dyed, but for him ; why ſhould ſhe think that the
eateſt ; in vain ſhould I challenge thee when the Prophet had ſaved him from the Famine, to kill
iemainder of my poor Store is conſumed ; if thou him with Sickneſs ? As if God had not been free
Hh
in
234
Contemplations.
LIB. XVIIT.

in his Adions; and muſt needs ſtrike by the ſame face of that amazed Mother, when ſhe ſaw again
Hands, by which he Preſerved; ſhe had the Grace the Eyes of her Son fixed upon Hers; when
to know that her Affliction was for her Sin; yet he felt his Fleſh warm, his motions Vitaí ? Now
was ſo unwiſe, to imagine the Arrearages of her ſhe can ſay to Elijah; By this I know that thou art a
Iniquities had not been called for, if Elijah had Man of God, and that the Word of the Lord in thy
not been the Remembrancer ; he who had ap- Mouth is Truth; Did ſhe not till now know this?
peaſed God towards her, is ſuſpected to have in- Had ſhe not ſaid before, What have I to do with thee
cenſed him; this wrongful Mil-conſtruction was thou Man of God? Were not her Cruſe, and her
enough to move any Patience; Elijah was of an Barrel ſufficient proofs of his Divine Commiffi-
hot Spirit ; yet his Holineſs kept him from fury; on? Doubtlefs what her Meal and Oyl had al-
this Challenge rather increaſed the zeal of his ſured her of, the Death of her Son made her to
Prayer, than ſtirred his choler to the Offendent : doubt; and now reviving did re-aſcertain. Even
He takes the dead Child out of his Mothers Bo- the ſtrongeſt Faith ſometimes ſtaggereth, and need-
fom, and lays him upon his own Bed, and cries eth new Acts of Heavenly Supportation; the end
unto the Lord; Oh Lord my God, halt thou brought of Miracles is Confirmation of Truth; it ſeems,
Evil alſo upon the Widow with whom I Sojourn, by had this Widows Son continued dead, her Belief
ſaying her Son? Inſtead of chiding the Sareptan, had been buried in his Grave : Notwithſtanding
out of the fervency of his Soul, he humbly Ex- her Meal and her Oyl, her Soul had languiſhed:
poftulates with his God : His only Remedy is in The Mercy of God is fain to provide new Helps
his Prayer; that which ſhut Heaven for Rain, for our Infirmities, and graciouſly condeſcends to
muſt open it for Life. Every word inforcech ; our own Terms, that he may work out our Faith
Firſt he pleads his Intereſt in God, Oh Lord my and Salvation.
God; then the quality of the Patient; a Widow,
and therefore, both moſt diſtreſſed with the Loſs,
and moſt peculiar to the charge of the Almig. ELIJAH with the BA ALITE S.
ent, with whom I ſojourn : As if the ſtroke were
eiven
to himſelf
, through her fides. And lately; Thunder aparching Drought and miſerable Fa
the quality of the Puniſhment, By paying her Son,
the only comfort of her Life ; and in all theſe mine : No Creature was ſo odious to them as Elim
implying the Scandal, that muſt needs ariſe from jab, to whom they aſcribed all their Miſery: Me
this Event, where ever it ſhould be noiſed, to the thinks I hear how they railed on, and curſe the
Name of his God, to his own ; when it ſhould be Prophet. How much Envy muſt the Servants of
faid: Lo how Elijah's Entertainment is rewar- God undergo for their Maſter? Nothing but the
ded; ſurely the Prophet is either impotent or un- Tongue was Elijah's, the Hand was God's; the
thankful.
Prophet did but ſay what God would do: I do
Neither doth his Tongue move thus only; not ſee them fall out with their Sins, that had
thrice doth he ſtretch himſelf upon the dead Bo- deſerved the Judgment, but with the Meſſenger
dy ; as if he could wiſh to infuſe of his own Life that denounced it ; Baal had no fewer Servants
into the Child; and ſo often calls to his God for than if there had been both Rain, and Plenty:
the Reſtitution of that Soul : What can Elijah Elijah ſafely ſpends this Storm under the Lee of
ask to be denyed? The Lord heard the Voice of Sarepta : Some three years hath he lain cloſe in
the Prophet, the Soul of the Child came into him that obſcure Corner, and lived upon the Barrel,
again, and he revived : What Miracle is impoffi- and Cruſe which he had multiplied : At laſt God
ble to faithful Prayers ! There cannot be more calls him forth, Go shew thy ſelf to Ahab, and I
difference betwixt Elijah's Devotion, and ours, will ſend Rain upon the Earth; no Rain muft fall
than betwixt fupernatural and ordinary Acts; iftill Elijah were ſeen of Abab; he carryed away
he therefore obtained miraculous favours by his the Clouds with him, he muſt bring them again :
Prayers, do we doubt of thoſe which are within | The King, the People of Iſrael, ſhall be Witneſſes
the ſphere of Nature, and Uſe? What could we that God will make good the Word, the Oath of
want, if we did not ſlack to ply Heaven with our his Prophet : Should the Rain have faln in Eli-
Prayers ?
jah's Abſence, who could have known it was by
Certainly Elijah had not been premoniſhed of his Procurement ? God holds the credit of his
this ſudden Sickneſs, and Death of the Child ; Meſſengers precious, and neglects nothing that
he who knew the remote Affairs of the World, may grace them in the Eyes of the World ; not
might not know what God would do within his the neceſſity of ſeven thouſand Religious Ifraelites
own Roof; the greateſt Prophet muſt content could crack the word of one Elijah; there is no-
himſelf with ſo much of God's Counſel, as he thing wherein God is more tender, than in ap-
will pleaſe to reveal , and he will ſometimes proving the Veracity of himſelf in his Mini-
reveal the great Secrets, and conceal the leſs, to ſters.
make good both his own Liberty, and Man's Hu Lewd Ahab hath an holy Steward: As his Name
miliation. So much more unexpected as the Stroke was, ſo was he, a Servant of God while his Ma-
was, ſo much more welcome is the Cure; how ſter was a Slave to Baal. He that reſerved ſeven
joyfully doth the Man of God take the reviv'd thouſand in the Kingdom of Iſrael, hath reſerved
Child into his Arms, and preſent him to his Mo- an Obadiah in the Court of Iſrael: And by him,
ther? How doth his Heart leap within him, at hath reſerved them : Neither is it likely there had
this proof of Gods favour to him, Mercy to the been ſo many free Hearts in the Country, if Re-
Widow, Power to the Child.
ligion had not been ſecretly backed in the Court:
What Life and Joy did now ſhew it ſelf in the It is a great Happineſs when God gives Favour,
and





Lib. XVIII.
235
ELIJA H with the Baalites.
ence.
and Honour to the Vertuous. Elijah did not lie thinks, if Elijah do come to Abab, he dies; if he
more cloſe in Sareppu, than Obadiah did in the do not come, I dye; if it be known that I met
Court : He could not have done ſo much Service him, and brought him not, it is Death : IF I ſay
to the Church, if he had not been as Secret, as that he will come Voluntarily, and God ſhall al-
Good; Policy and Religion do as well together ter his Intentions, it is Death : How unhappy a
as they do ill alunder: The Dove without the Man am I, that muſt be either Elijah's Executio-
Serpent is eaſily caught ; the Serpent without the ner; or my own? Were Ahab's diſpleaſure but
Dove ſtings deadly ; Religion without Policy is ſmoaking, I might hope to quench it, but now
too ſimple to be ſafe : Policy without Religion, is that the flame of it hath broken forth to the no-
too ſubtile to be good ; their Match makes them- tice, to the ſearch of all the Kingdoms and Na-
ſelves ſecure, and many happy.
tions round about, it may conſume me, I cannot
Oh degenerated Eftate of Iſrael, any thing was extinguiſh it: This Meſſage were for an Enemy
now lawful there ſaving Piety: It is well if Gods of Elijah; for a Client of Baal: As for me I have
Prophets can find a hole to hide their Heads in: well approved my true Devotion to God, my Love
They muſt needs be hard driven, when fifty of to his Prophets : What have I done, that I ſhould
them are fain to croud together into one Cave ; be fingled out either to kill Elijah, or to be kil-
there they had both Shade and Repaſt: Good led for him ? Many a hard plunge muſt that Man
Obadiah hazards his own Life to preſerve theirs, needs be driven to, who would hold his Conſci-
and ſpends himſelf in that extream Dearth, upon ence together with the Service, and Favour of a
their neceſſary Diet ; Bread and Water was more Tyrant: It is an happy thing to ſerve a juſt Ma-
now, than other while Wine, and Delicates; whe- fter, there is no danger, no ſtain in ſuch Obedi-
ther ſhall we wonder more at the Mercy of God
in reſerving an hundred Prophets, or in thus fuf But, when the Prophet binds his Reſolution
taining them being reſerved; when did God ever with an Oath, and clears the Heart of Obadiah
leave his Iſrael unfurniſhed of ſome Prophets from all Fears, from all Suſpicions, the good Man
When did he leave his Prophets unprovided of dares be the Meſſenger of that, which he ſaw
fome Obadiah? How worthy art thou, O Lord, was decreed in Heaven : Doubtleſs Abab ſtartled
to be truſted with thine own Charge: While there to hear of Elijah coming to meet him; as one
are Men upon Earth, or Birds in the Air, or An- that did not more hate, than fear the Prophet. Well
gels in Heaven, thy Meſſengers cannot want Pro- might he think, thus long, thus far have I fought
vifion.
Elijah, Elijah would not come to ſeek me, but
Goodneſs carries away Truſt, where it cannot under a ſure Guard, and with ſome ſtrange Com-
have Imitation. Abeb divides with Obadiah the miſſion : His courſe Mantle hath the advantage of
furvey of the whole Land; they two ſet their own my Robe and Scepter : If I can command a piece
Eyes on work, for the ſearch of Water, of Pa- of the Earth, I ſee he can command Heaven.
fture, to preſerve the Horſes and Mules alive : The edge of his Revenge is taken off with a doubt-
Oh the poor and vain cares of Abab : He caſts to ful expectation of the Iſſue : And now when
kill the Prophet, to ſave the Cattle ; he never Elijah offers himſelf to the Eyes of Abab, he who
feeks to ſave his own Soul, to deſtroy Idolatry ; durft not ſtrike, yet durft challenge the Prophet,
he takes thought for Graſs, none for Mercy : Art thou he that troubleth Iſrael ? Feroboam's Hand
Carnal Hearts are ever either grovelling on the was ſtill in Ahab's thoughts; he holds it not ſo fafe
Earth, or delving into it, no more regarding God, to Smite, as to Expoftulate : He, that was the
or their Souls, than if they either were not, or Head of Iſrael, ſpeaks out that which was in the
were worthleſs.
Heart of all his People, that Elijah was the cauſe
Elijah hears of the Progreſs, and offers himſelf of all their Sorrow : Alas, what hath the Righte-
to the View of them both; here was Wiſdom in ous Prophet done? He taxed their Sin, he fore-
this Courage: Firſt, he preſents himſelf to Oba- told the Judgments; he deſerved it not, he in-
diab, e'er he will be ſeen of Abab; that Ahabflicted it not Yet he ſmarts, and they are guil-
might upon the Report of ſo diſcreet an Infor- ty: As if ſome fond People ſhould accuſe the
mer, digeſt the expectation of his Meeting: Then Herald or the Trumpet as the cauſe of their War
j
he takes the Opportunity of Abab's Preſence, when or as if ſome ignorant Peaſant, when he ſees his
he might be ſure Fezebel was away.
Fowls bathing in his Pond, ſhould cry out of them
Obadiah meets the Prophet, knows him, and (as as the cauſes of foul Weather.
if he had ſeen God in him) falls on his Face to Oh the Heroical Spirit of Elijah ! He ſtands
him, whom he knew his Maſter perſecuted : alone amidſt all the train of Ahab, and dares not
Though a great Peer, he had learned to honour only repel this Charge, but retort it, I have not
a Propher. No Reſpect was too much for the troubled Ifrael, but thou and thy Father's Houſe, in that
Preſident of that Sacred Colledge : To the poor ye have forſaken the Commandements of the Lord, and
Boarder of the Sareptan, here was no leſs, than a thou haſt followed Baalim. No Earthly Glory can
Proftration; and, My Lord Elijah, from the great daunt him who hath the clear and heartning Vi-
High Steward of Iſrael : Thoſe that are truly fions of God: This holy Seer diſcerns the true
gracious, cannot be niggardly of their Obfer- cauſe of our Sufferings to be our Sins : Fooliſh
vances to the Meſſengers of God.
Men are plagued for their Offences; and it is no
Elijab receives the Reverence, returns a Charge: ſmall part of their plague that they ſee it not; the
Go tell my Lord, behold, Elijah is bere; Obadiah finds only common diſturber of Men, Families, Cities,
this Load too heavy, neither is he more ſtricken Kingdoms, Worlds, is Sin; there is no ſuch Tray-
with the Boldneſs, than with the Unkindneſs of tor to any State, as the wilfully Wicked; the qui-
this Command: Boldneſs in reſpect of Elijah; eteſt and moſt plauſible Offender is ſecretly fedi-
Unkindneſs in reſpect of himſelf: For, thus hé tious, and ſtirreth quarrels in Heaven.
Hh 2
The
236
Contemplations.
LIB, X VIII.

The true Meſſengers of God carry Authority Had not Elijah, by Divine Inſtinct, been aff-
even where they are maligned : Elijah doth at once red of the Event, he durft not have put Religion
reprove the King, and require of him the im- upon ſuch hazard : That God commanded him
provement of his Power in gathering all Iſrael to this Trial, who meant Confuſion to the Authors
Carmel, in fetching thither all the Prophets of Baal. of Idolatry, Victory to the Truth: His Terror
Baal was Rich in Iſrael, while God was Poor ; ſhall be approved both by Fire and by Water ; firſt
while God hath but one hundred Prophets hid by Fire, then by Water : There was no leſs Tera
cloſely in Obadiah's Caves, Baal hath eight hun- ror in the Fire, than Mercy in the Rain: It was
dred and fifty ; four hundred and fifty diſperſed fit they ſhould firſt be humbled by his Terrors,
over the Villages and Towns of Iſrael, four hun- that they might be made capable of his Mercy:
dred at the Court; God's Prophets are glad of And by both, might be won to Repentance. Thus
Bread and Water, while the four hundred Tren- ftill the fears of the Law make way for the influ-
cher Prophets of Jezebel feed on her Dainties : ences of Grace, neither do thoſe Sweet and Hea-
They lurk in Caves, while theſe Lord it in the venly Dews deſcend upon the Soul, till way be
pleaſanteſt Groves. Outward Proſperity is a falſe made for them by the terrible flaſhes of the
note of Truth: All theſe with all Iſrael, doth Eli- Law.
jah require Ahab to ſummon unto Carmel. It is in Juftly doth Elijah urge this Tryal : God's Sa-
the power of Kings to command the Aſſembly crifices were uſed to none but Heavenly Fires;
of the Prophets; the Prophet ſues to the Prince whereas the baſe and Earthly Religion of the Hea-
for the Indiction of this Synod : They are injuri- then contented it ſelf with groſs and natural
ous to Soveraignty who arrogate this power to Flames.
none but Spiritual Hands. How is it that Abab The Prophets of Baal durft not (though with
is as ready to perform this Charge, as Elijah to faint and guilty Hearts) but imbrace the Condi-
move it?' I dare anſwer for his Heart, that it tion; their dreſs the Bullock, and lay it ready up-
was not drawn with Love: Was it out of the ſenſe on the Wood; and ſend out their Cries to Baal
of one Judgment, and fear of another? He ſmart from Morning until mid-day; 0 Baal bear us :
ed with the Dearth and Drought, and well thinks What a yielling was here, of four hundred and
Elijah would not be ſo round with him for no- fifty Throats tearing the Skies for an Anſwer?
thing: Was it out of an expectation of ſome mi- What leaping was here upon the Altar, as if they
raculous Exploit which the Prophet would do in would have climbed up to fetch that Fire, which
the ſight of all Iſrael? Or, was it out of the over- would not come down alone ? Mount Carmel
ruling Power of the Almighty ? The Heart of Kings might give an Eccho to their Voice, Heaven gave
is in the Hands of God, and be turns it which way foe- none; in vain do they roar out, and weary them-
ver he pleaſeth.
ſelves in imploring a dumb and deaf Deity; Grave
Iſrael is met together, Elijah rates them, not ſo and Auftere Elijah holds it not too light to flout
much for their Superſtition, as for their Unſet-their zealous Devotion ; he laughs at their Tears,
ledneſs, and Irreſolution : One Iſraelite ſerves God, and plays upon their Earneft ; Cry aloud, fır be is
another Baal; yea the ſame Iſraelite perhaps ſerves a God, either he is talking, or he is purſuing, or be is
both God and Baal. How long halt ye between two travelling, or he is ſleeping, and muſt be awaked.
Opinions? If the Lord be God, follow him; but if Ba Scorns and Taunts are the beſt Anſwers for fe-
al, then follow him : Nothing is more odious to rious Idolatry; Holineſs will bear us out in dif-
God than a prophane Neutrality in main oppoſiti- dainful Scoffs, and bitterneſs againſt wilful Super-
ons of Religion : To go upright in a wrong Way, ftition; no leſs in the Indignation at theſe in-
is a leſs Eye-fore to God, than to halt betwixt ſulting frumps, than zeal of their own Safety, and
Right and Wrong ; the Spirit wiſheth that the Reputation, do theſe Idolatrous Prophets now
Laodecean were either hot or cold; either Tem-rend their throats with Inclamations, and that
per would better be born, than neither, than they may aſſure the Beholders, they were not in
both : In reconcileable Differences nothing is more jeſt, they cut and flash themſelves vith Knives
ſafe than indifferency both of Practice and Opi- and Lancers, and ſolicit the fire with their Blood;
nion ; but in caſes of ſo neceſſary Hoftility, as how much painfulneſs there is in Mif-religion? I
betwixt God, and Baal, he that is on neither ſide, do not find that the true God ever required or
is the deadlieſt Enemy to both : Leſs hateful are accepted the Self-tortures of his Servants; he loves
they to God that ſerve him not at all, than they true inward Mortification of our Corruptions, he
that ſerve him with a Rival.
loves the ſubduing of our Spiritual Inſurrections,
Whether out of Guiltineſs, or Fear, or Uncer- by due exerciſe of ſevere Reſtraint ; he takes no
tainty, Ifrael is Silent; yet while their Mouth was pleaſure in our Blood, in our Carcaffes : They
ſhut, their Eyes were open : It was a fair motion miitake God that think to pleaſe him by deſtroy-
of Elijah, I am only remaining a Prophet of the Lord, ing that Nature, which he hath made; and mea-
Baal's Prophets are four hundred and fifty: Let them fure Truth by rigour of outward Extremities;
chooſe one Bullock, let me chooſe another ; their Devoti- Elijah drew no Blood of himſelf, the Prieſts of
on ſhall be combined, mine ſingle : The God that con Baal did : How fain would the Devil (whom theſe
ſumes the Sacrifice by fire from Heaven, let him be God. Idolaters adored) have an anſwer'd 'the Suit of
Iſrael cannot but approve it ; the Prophets of Baal his Suppliants ? What would that ambitious Spirit
cannot refuſe it ; they had the appearance of the have given, that as he was caſt down from Hea-
Advantage, in their Number, in the favour of ven like Lightening, ſo now he might have fala
King and People. Oh ſtrange Diſputation, where-down in that form upon his Altar :
in the Argument which muſt be uſed is Fire ; the God forbids it : All the Powers of Darkneſs can
place whence it muſt be fercht, Heaven; the no more fhew one flash of fire in the Air, than
Mood and Figure, Devotion; the Conclufion, avoid the unquenchable fire in Hell : How eaſie
Death to be overcome.
were

Lib. XVIII.
Elijah running before Ahab, &c.
237
were it for the power of the Almighty to cut this People may know that thou art the Lord God, and
ſhort all the Tyrannical Uſurpations of that that thou haft turned their Hearts back again.
wicked One; if his Wiſdom and Juſtice did not The Baalite's Prayers were not more tedious,
find the permiſſion thereof uſeful to his holy than Elijah's was ſhort ; and yet more pithy than
Purpoſes.
ſhort; charging God with the care of his Cove-
Theſe Idolaters now towards Evening, grew nant, of his Truth, of his Glory. It was Elijah
ſo much more Vehement, as they were more that ſpake loud; Oh ſtrong cries of Faith, that
hopeleſs ; and at laſt, when neither their Shriekes, pierce the Heavens, and irreſiſtibly make their way
nor their Wounds, nor their mad Motions could to the Throne of Grace : Iſrael ſhall well ſee that
prevail, they fit down hoarſe and weary; tor- Elijah's God whom they have forſaken, is neither
menting themſelves afreſh with their Deſpairs, and Talking, nor Purſuing, nor Traveling, nor Sleep-
with the fears of bitrer Succeſs of their Adverfa- ing : Inftantly, the Fire of the Lord falls from
ry; when Elijah .calls the People to him, (the Heaven, and conſumes the Burnt-Sacrifice, the
Witneſſes of his fincere Proceedings) and taking Wood, the Stones, the Duft, and licks up the
the opportunity both of the Time, (the juſt hour Water that was in the Trench : With what Ter-
of the Evening Sacrifice) and of the Place, a rui- tor muſt Ahab and Iſrael needs ſee this Fire rolling
ned Altar of God, now by him repaired, con down out of the Sky, and alighting with ſuch
vinces Iſrael with his Miracle, and more cuts theſe fury ſo near their Heads ; Heads ro leſs fit for
Baalites with Envy, than they had cut themſelves this flame thắn the Sacrifice of Elijah: Well might
with their Lancers.
they have thought, how eaſily might this Fire
O Holy Prophet, why didft thou not fave this have dilated it felf, and have conſumed our Bo-
Labor? What needed theſe unſeaſonable Repara- dies, as well as the Wood and Stone, and have
tions ? Was there not an Altar, was there not a lickt up our Blood, as well as that Water? I know
Sacrifice ready prepared to thine Hand? That not whether they had the Grace to acknowledge
which the Prophets of Baal had addreſſed, ſtood the Mercy of God; they could do no leſs than
ſtill waiting for that fire from thee, which the confeſs his Power, The Lord is God, The Lord is
Founders threatned in vain: The Stones were
God.
not more impure, either for their Touch, or their The Iron was now hot with this Heavenly
Intentions : Yet ſuch was thy Deteſtation of Ido- Fire : Elijah ſtays not till it cool again, but ſtrikes
latry, that thou abhorreſt to meddle with ought, immediately : Take the Prophets of Baal, let not one
which their Wickedneſs had defiled: Even that of them eſcape. This Wager was for Life : Had
Altar, whoſe ruines thou didſt thus repair, was they prevailed in procuring this Fire, and Elijah
miſ-erected though to the Name of the true God; failed of Effect ; his Head had been forfeited un-
yet didſt thou find it better to make up the Breaches to them: Now in the contrary Succeſs, theirs are
of that Altar, which was mif-conſecrated to the loſt to him. Let no Man complain that thoſe
Service of thy God, than to make uſe of that holy Hands were bloody : This Sacrifice was no
Pile, which was Idolatrouſly devoted to a falſe leſs pleaſing to God, than that other. Both the
God: It cannot be but ſafe to keep aloof from Man and the Act were extraordinary, and led by
Participation with Idolaters, even in thoſe things a peculiar Inſtinct: Neither doth the Prophet this
which not only in Nature, but in uſe are un- without the affent of the Supream Magiſtrate,
clean.
who was now ſo affected with this miraculous
Elijah lays twelve Stones in his repaired Altar, Work, that he could not in the heat of that Con-
according to the number of the Tribes of the Sons viction, but allow the Juſtice of ſuch a Sentence.
of facob : Alas ten of theſe were perverted to Bael. Far be it from us to accuſe God's Commands or
The Prophet regards not their preſent Apoftaſie ; Executions of Cruelty : It was the ancient and
he regards the ancient Covenant, that was made peremptory charge of God, that the Authors of
with their Father Iſrael; he regards their firſt Sta- Idolatry and Seduction ſhould dye the Death; no
tion, to which he would reduce them : He knew Eye, no Hand might ſpare them : The Prophet
that the unworthineſs of Iſrael could not make doth but move the performance of that Law,
God forgetful: He would by this Monument put which Iſrael could not without Sin have omitted :
Iſrael in mind of their own Degeneration and It is a merciful and thankworthy Severity to rid
Forgetfulneſs, he implies thoſe many Hands for the World of the Ring-leaders of Wickedneſs.
the making a large Trench round about the Al-
tar; and cauſes it to be filled with thoſe precious
remainders of Water, which the People would
have grudged to their own Mouths ; neither would Elijah running before Ahab, flying
eaſily have parted with, but (as thoſe that pour
down a pailful into a dry Pump) in the hope of
from Jezebel.
fetching more. The Altar, the Trench is full :
A Barrel full is poured out for each of the Tribes, I the Groves. They lie clofe under the Wing of
that every Tribe might be afterwards repleniſhed.
Abab and Iſrael are no leſs full of Expectation ; | Jezebel, under their pleaſing Shades: Neither will
and now, when God's appointed Hour of the be ſuffered to undergoe the danger of this Tryal ;
Evening Sacrifice was come, Elijah comes confi- the Car kaffes of their Fellows help to fill up the
dently to his Altar, and looking up into Heaven, half-dry Channel of Kiſhon: Juſtice is no ſooner
fays, Lord God of Abraham, Ifaac, and Ifrael, Let done, than Abab hears news of Mercy from Elijah :
it be known this day, that thou art God in Iſrael, and Get thee up, eat and drink, for there is a ſound of
that I am thy Servant, and that I have done all theſe abundance of Rain : Their meeting was not more
at thy word : Hear me, O Lord, hear me, that harſh, than their parting was friendly: It ſeems
Ahabe
things
238
Conten:plations.
LIB. XVII.

Ahab had ſpent all that Day faſting in an eager many, fo fervent Prayers cannot but pull Water
Attendance of thoſe conflicting Prophets : It muſt out of Heaven as well as Fire : Thoſe Sights re-
needs be late, e'er the Execution could be done: flect upon the Earth, and from the Earth reficet
Elijah's Part began not till the Evening : So far upon Heaven, from Heaven rebound upon the
müſt the King of Iſrcel be from taking thought Sea, and raiſe Vapours up thence to Heaven
for the Maſſacre of thoſe four hundred and fifty again : If we find that our Prayers are heard for
Baalites, that now, he may go eat his Bread with the Subttance, we may not cavil at the Quan-
Joy, and drink bis Wine with a chearful Heart : For tity: Even an hand-broad Cloud contents Elijah,
God accepteth this Work, and teſtifies it in the and fills his Heart full of Joy and Thankfulneſs
Noiſe of much Rain: Every Drop of that Idola- He knew well this Meteor was not at the big-
trous Blood was anſwered with a Shower of geft, it was newly born of the Womb of the
Rain, with a Stream of Water, and Plenty pou- Waters, and in ſome Minutes of Age muſt grow
red down in every Shower: A ſenſible Bleſling to a large Stature : Stay but a while, and Hea-
follows the unpartial Strokes of ſevere Juſtice: ven is covered with it : From "how ſmall Begin-
Nothing is more cruel than an unjuſt Pity. nings have greater Matters riſen? It is no other-
No Ears but Elijah's could as yet perceive a wiſe in all the gracious Proceedings of God with
ſound of Rain ; the Clouds were not yet gather- the Soul; Scarce ſenſible are thofe firſt Works of
ed, the Vapours were not yet riſen, yet Elijah his Spirit in the Heart, which grow up at laſt
hears that which ſhall be : Thoſe that are of God's to the Wonder of Men, and Applauſe of An-
Counſel can diſcern either Favours or Judgments gels.
afar off, the flack Apprehenſions of carnal Hearts Well did Elijah know that God who is Perfecti-
make them hard to believe that, as future, which on it ſelf, would not defile his Hand with an
the quick and refined Senſes of the Faithful re-imperfect and ſcanted Favour, as one therefore
ceive as preſent.
that fore-faw the Face of Heaven over-ſpread
Ahab goes up to his Repaſt; Elijah goes up to with this cloudy Spot, he ſends to Ahab to ha-
his Prayers : That day had been painful to him, ften his Chariot, that the Rain ſtop him not : Is
the vehemency of his Spirit draws him to a neg- is long ſince Abab feared this Let ; never was the
lect of his Body : The holy Man climbs up to News of a Danger more welome: Doubtleſs the
the Top of Carmel, that now he may talk with his King of Iſrael while he was at his Diet, lookt
God alone : Neither is he ſooner afcended, than long for Elijah's promiſed Showers; where is
he caſts himſelf down upon the Earth : He the Rain whoſe Sound the Prophet heard ? How
bows his Knees to God, and bows his Face is it that his Ears were ſo much quicker than our
down to his Knees; by this humble Poſture ac-Eyes? We ſaw his Fire to our Terror, how
knowledging his awful Reſpects to that Majeſty gladly would we ſee his Waters? When now the
which he implored : We cannot proftrate our Servant of Elijch brings him News from Heaven,
Bodies, or Souls, too low to that infinitely glo- that the Clouds were ſetting forward, and (if
rious Deity, who is the Creator of both.
he haftened nor) would be before him. The
His Thoughts were more high than his Body Wind ariſes, the Clouds gather, the Skie thick-
was low : What he faid we know not, we know ens, Abab berakes him to his Chariot; Elijah girds
that what he ſaid opened the Heavens, that for up his Loins, and runs before him : Surely the
three years and a half had been ſhut up: God Prophet could not want the offer of more Eaſe
had ſaid before, I will ſend Rain upon the Earth ; in his Paſſage ; but he will be for the time Abab's
yet Elijah muſt pray for what God did promiſe ; Lacquey, that the King and all Iſrael may fee
the Promiſes of the Almighty do not diſcharge his Humility no leſs than his Power, and may
our Prayers, but fuppoſe them; he will do what confeſs that the Glory of thoſe Miracles hath noc
he undertakes, but we muſt ſue for that which made him inſolent. He knew that his very Sight
we would have him do: Our Petitions are in- was monitory : Neither could Ahab's Mind be
cluded in the Decrees, in the Ingagements of beſide the miraculous Works of God, while his
God.
Eye was upon Elijah: Neither could the King's
The Prophet had newly feen and cauſed the Heart be otherwiſe than well-affected towards the
Fire to deſcend immediately out of Heaven, he Prophet, while he ſaw that himſelf and all Iſrael,
doth not look the Water ſhould do fo ; he knew had received a new Life by his Procurement.
that the Rain muſt come from the Clouds, and But what News was here for Fezebel? Certainly
that the Clouds muſt ariſe from Vapours, and Abab minced nothing of the Report of all thoſe
thoſe Vapours from the Sea, thence doth he ex- aſtoniſhing Accidents : If but to falve up his own
pect them: But as not willing that the Thoughts Honour, in the Death of thoſe Baalites, he made
of his fixed Devotion ſhould be deftracted, he the beſt of Elijah's Merits; he told of his Chal-
doth not go himſelf, only ſends his Servant to lenge, Conflict, Victory, of the Fire that fell
bring him the News of his Succeſs
. At the firſt down from Heaven, of the Conviction of Iſrael,
fight nothing appears : Seven times muſt he of the unavoidable Execution of the Prophets, of
walk to that Proſpect, and not till his laſt view the Prediction and Fall of thoſe happy Showers,
can diſcern ought : All that while is the Pro- and laſtly of Elijah's officious Attendance. Who
phet in his Prayers, neither is any whit daunted would not have expected that Jezebel ſhould have
with that Delay : Hope holds up the Head of our faid ; It is no ſtriving, no dallying with the
holy Defires, and Perſeverance crowns it : If we Almighty : No reaſonable Creature can doubt,
receive not an Anſwer to our Suits at the ſixth after ſo prodigious a Deciſion ; God hath won us
Motion, we may not be out of Countenance, from Heaven, he muſt poſſeſs us : Juftly are our
but muſt try the ſeventh : At laſt a little Cloud Seducers periſhed ; none but the God that can
ariſes out of the Sea, of an hand breadth. So command Fire and Water ſhall be ours; there
is

LIB. XVI.
239
Elijah running before, &c.
is no Prophet but his : But ſhe contrarily, inſtead Weakneſs : It is in vain for us while we carry this
of relenting rageth ; and ſends a Meſſage of Fleſh about us, to hope for fo exact Health, as
Death to Elijah, So let the Gods do to me and more not to be caſt down ſometimes with Fits of Spi-
alſo, if I make not thy Life
, as the Life of one of them ritual Diſtemper. It is no new thing for holy
by to morrow about this time : Neither Scourges, nor Men to wiſh for Death: Who can either marvel
Favours can work any thing with the obſtinately at, or blame the Deſire of Advantage? For the
wicked ; all evil Hearts are not equally diſ-affect- weary Traveller to long for Reft, the Priſoner for
ed to Good : Abab and Jezebel were both bad Liberty, the Baniſhed for Home, it is ſo natural,
enough, yet Ahab yields to that Work of God, that the contrary Diſpoſition were monſtrous:
which Jezebel ſtubbornly oppoſeth: Ahab melts The Benefit of the Change is a juft Motive to
with that Water, with that Fire wherewith Feze- our Appetition; but to call for Death out of a
bel is hardned ; Abab was baſhfully, Jezebel auda- faciety of Life, out of an impatience of Suffering,
ciouſly impious ; the weaker Sex is ever moſt is a Weakneſs unbeſeeming a Saint : It is not
commonly ſtronger in Paffion, and more vehe- enough, O Elijah, God hath more work yet
mently carryed with the Sway of their Deſires, for thee; thy God hath more honoured thee
whether to Good or Evil : She ſwears, and ſtamps than thy Fathers, and thou ſhalt live to honour
at that whereat fhe ſhould have trembled. She him.
fwears by thoſe gods of hers, which were not able Toil and Sorrow have lulled the Prophet aſleep,
to ſave their Prophets, that ſhe will kill the Pro- under his Juniper Tree; that wholeſome Shade
phet of God, who had ſcorned her gods, and was well choſen, for his Repoſe: While Death
flain her Prophets.
was called for, the Couzen of Death comes un-
It is well that Jezebel could not keep Counſel : bidden: The Angel of God waits on him in that
Her Threat preſerved him whom ſhe had meant hard lodging: No Wilderneſs is too ſolitary for the
to kill : The Wiſdom and Power of God could Attendance of thoſe bleſſed Spirits : As he is
have found evaſions for his Prophet, in her great-guarded, fo is he awaked by that Meſſenger of
eſt Secreſie : But now, he needs no other Means God, and ſtirred up from his Reſt, to his Repaſt;
of Reſcue but her own Lips : She is no leſs vain, while he ſlept his Breakfaſt is made ready for him,
than the gods ſhe ſwears by ; in ſpite of her by thoſe ſpiritual Hands ; There was a Cake baked
Fury, and her Oath, and her gods, Elijah ſhall on the Coals, and a Cruſe of Water at his Head: Oh
live : At once ſhall ſhe find her felf fruſtrate, and the never ceaſing Care and Providence of the
forſworn. She is now ready to bite her Tongue, Almighty, not to be barred by any Place, by
to eat her Heart for anger, at the Diſappoint any Condition, when Means are wanting to us,
ment of her cruel Vow. It were no living for when we are wanting to our felves, when to
godly Men if the Hands of Tyrants were allowed God, even then doth he follow us with his
to be as bloody as their Hearts. Men and De- Mercy, and caſt Favours upon us, beyond, a-
vils are under the Reſtraint of the Almighty ; neit gainſt Expectation : What Variety of Purvey-
ther are their Deſigns more laviſh than their Ex- ance doth he make for his Servant ? One
ecutions ſhort.
while the Ravens, then the Sareptan, now the
Holy Elijah flees for his Life ; we hear not Angel ſhall be his Cater: None of them
of the Command of God, but we would willingly without a Miracle. Thoſe other provided for
preſuppoſe it : So divine a Prophet ſhould do him waking, this ſleeping: O God, the Eye of
nothing without God: His Heels were no new thy Providence is not dimmer, the Hand of thy
Refuge ; as no where ſafe within the Ten Tribes, Power is not ſhorter ; only teach thou us to ſerve
he flees to Beerſheba, in the Territories of Judah; thee, to truſt thee.
ado
as not there ſafe from the Machinations of Jeze Needs muſt the Prophet eat, and drink, and
bel, he flees alone ( one days Journey ) into the fleep with much Comfort, while he ſaw that he
Wilderneſs ; there he ſits him down under a Ju- had ſuch a Guardian, Attendance, Purveyor ;
niper Tree, and (as weary of Life, no leſs than and now the ſecond time is he raiſed, by that
of his Way) wiſhes to riſe no more. It is enough happy Touch, to his Meal and his Way: Ariſe
now, O Lord, take away my Life, for I am not better and eat, becauſe the Fourney is too great for thee
. What
than my Fathers : O ſtrange and uncouth Mutati- needed he to travel further, ſince that divine Pow-
on! What is this we hear ? Elijah fainting and er could as well protect him in the Wilderneſs,
giving up! That heroical Spirit dejected, and as in Horeb? What needed he to eat, ſince he
proftrate! He that durſt ſay to Ahab's Face, It is that meant to ſuſtain him forcy Days with one
thou, and thy Father's Houſe that troubleth Iſrael ; he Meal, might as well have ſuſtained him without
that could raiſe the Dead, open and ſhut the it? God is a moſt free Agent, neither will he be
Heavens, fetch down both Fire and Water with tied to the Terms of human Regularities : It is
his Prayers ; he that durft chide and conteſt with enough that he knows and approves the Reaſons
all Iſrael
, that durft kill the four hundred and fifty of his own Choice and Commands: Once in
Baalites, with the Sword; doth he ſhrink at the forty Days and Nights ſhall Elijah eat, to teach us
Frowns and Threats of a Woman Doth he wiſh what God can do with little Means; and but once,
to be rid of his Life becauſe he fear'd to loſe it to teach us what he can do without Means:
Who can expect an undaunted Conſtancy from Once ſhall the Prophet eat, Man lives by Bread;
Fleſh and Blood, when Elijah fails ? the ſtrongeſt and but once, Man lives not by Bread only, but by
and holieſt Saint upon Earth is ſubject to ſome every Word that proceeds out of the Mouth of God:
Qualms of Fear, and Infirmity: To be always Molés, Elijah, our Saviour, faſted each of them
and unchangeably good, is proper only to the forty Days, and forty Nights : The three great
Glorious Spirits in Heaven: Thus the wiſe and Faſters met gloriouſly in Tabor: I do not find
holy God will have his Power perfected in our where God ever honoured any Man for feaſting;
It
و
240
Contemplations.
LIB. XVII
It is Abſtinence, not Fulnefs, that makes a Man to think of that infinite, and omnipotent Deity,
capable of Heavenly Viſions, of Divine Glory. without an humble Awfulneſs.
The Journey was not of it ſelf ſo long; the Fear changes not the Tenor of Elijah's Anſwer:
Prophet took thoſe Ways, thoſe Hours which his He hath not left one word behind him in the
Heart gave him : In the very fame Mount where Cave: I have been very jealous for the Lord God of
Mofes firſt ſaw God, ſhall Elijah ſee him : One and Hofts, becauſe the Children of Iſrael have forſaken thy
the ſame Cave ( as is very probable ) was the Re- Covenant, thrown down thine Altars, and ſain thy
ceptacle to both : It could not be but a great Prophets with the Sword, and I, even I only, am left,
Confirmation of Elijah, to renew the fight of and they ſeek my Life to take it away. I hear not a
thoſe ſenſible Monuments of God's Favour, and direct anſwer from the Prophet to the Demand
Protection, to his faithful Predeceſſor. Moſes of God: Then he had ſaid, I run away from the
came to ſee God in the Bush of Horeb: God came Threats of Jezebel, and here I hide my Head
to find Elijah in the Cave of Horeb: What doft from her malicious Purſuit : His Guiltineſs would
thou here Elijah? The Place was directed by a not let him ſpeak out all: He had rather fay, I
Providence, not by a Command : He is hid lure have been jealous for the Lord God of Hofts, than I
enough from Jezebel : He cannot be hid from the was fearful of Fezebel : We are all willing to
All-ſeeing Eye of God. Whither shall I go from make the beſt of our own Caſe: But whac he
thy Spirit ? Or whither ſhall I fly from thy Preſence ? wants of his own Accuſation, he ſpends upon the
If I afcend up into Heaven, thou art there : If I make Complaint of Iſrael
. Neither doth he more be-
my Bed in Hell, behold thou art there : If I take the mone himſelf, than exclaim againſt them, as
Wings of the Morning, and dwell in the utmoſt Parts Apoftates from God's Covenant, Violaters of his
of the Sea, even there ſhall thine hand find me, and thy Altars, Murtherers of his Prophets : It muſt needs
right hand ſhall hold me: Twice hath God pro- be a deſperate Condition of Iſrael, that drives
pounded the fame Queſtion to Elijah: Once in Elijah to indict them before the Throne of God:
the heart, once in the mouth of the Cave : Twice That Tongue of his was uſed to plead for them,
doth the Prophet anſwer, in the ſame Words: to ſue for their Pardon, it could not be but a
Had the firſt Anſwer ſatisfied, the Queſtion had forceable Wickedneſs, that makes it their Accu-
not been re-demanded. Now, that fullen An- ſer. Thoſe Idolatrous Ifraelites were well forward
ſwer which Elijah gave in the Darkneſs of the to Reformation: The Fire and Rain from Hea-
Cave is challenged into the Light, not without ven at the Prayers of Elijah had won them to a
an awful Preface. The Lord firlt paſſeth by him fcorn of Baal ; only the Violence of Jezebel turn-
with the terrible Demonſtrations of his Power. Aed the Stream, and now they are reſetled in Im-
great and ſtrong Wind rent the Mountains, and piety, and perſecute him for an Enémy, whom
brake the Rocks in pieces : The tearing Blaſt they almoſt adored for a Benefactor; otherwiſe,
was from God, God was not in it: So was he in Elijah had not complained of what they had been:
it, as in his other extraordinary Works ; not ſo Who would think it ? Jezebel can do more than
in it, as by it to impart himſelf to Elijab: It was Elijah: No Miracle is ſo prevalent with the
the Ufhier not the Carriage of God: After the Vulgar, as the 'Sway of Authority, whether to
Wind, came an Earth-quake, more fearful than Good or Evil.
it : That did but move the Air, this the Earth; Thou art deceived, 0 Elijah; thou art not
that beat upon ſome Prominences of Earth, this left alone ; neither is all Ifrael tainted : God hath
fhook it from the Center. After the Earth- Children and Prophets in Iſrael, though thou ſee
quake came a Fire more fearful than either. The them not; thoſe clear Eyes of the Seer diſcern not
other affected the Ear, the Feeling ; but this lets the ſecret Story of God: They lookt not into
in horror into the Soul, by the Eye, the quickeſt Obediah's Caves, they lookt not into the Cloſets
and moſt apprehenſive of the Senſes. Elijah ſhall of the Religious Ifraelites; he that ſees the Heart
ſee God's mighty Power in the Earth, Air, Fire, can ſay, I bave left me feven thouſand in Iſrael, all
before he hear him in the ſoft Voice : All theſe the Knees which have not bowed to Baal, and
are but boiſtrous Harbingers of a meek, and ſtill every Mouth which hath not kiſſed him : AC-
Word : In that God was; behold, in that gentle cording to the faſhion of the Wealthy, God plea-
and mild Breath there was Omnipotency; there ſech himſelf in hidden Treaſures; it is enough
was but Powerfulneſs in thoſe fierce Repreſenta-that his own Eyes behold his Riches : Never did
tions: There is not always the greateſt Efficacy he, never will he leave himſelf unfurniſhed with
where is the greateſt Noiſe: God loves to make holy Clients, in the midſt of the fouleſt Depra-
way for himſelf by Terror, but he conveys him- vations of his Church : The Sight of his faithful
ſelf to us in Sweetneſs: It is happy for us if Ones hath fometimes been loſt, never the Be-
after the Gults and Flaſhes of the Law, we have ing : Do your worſt, o ye Gates of Hell, God
heard the ſoft Voice of Evangelical Mercy. will have his own : He that could have more,
In this very Mount, with the ſame horror God will have ſome : That Foundation is fure, God
had delivered his Law to Moſes and Iſrael: It is no knoweth who are bis.
marvel if Elijah wrapt his Face in his Mantle : It was a true Cordial for Elijah's Solitarineſs,
His Obedience draws him forth to the Mouth of that he had ſeven thouſand inviſible Abertors;
the Cave, his Fear ftill hides his Head: Had neither is it a ſmall Comfort to our Weakneſs to
there not been much Courage in the Prophet's have Companions in Good : For the Wickedneſs
Faith, he had not ſtood out theſe affrightful Fore- of Iſrael God hath another Receit; the Oil of
runners of the Divine Preſence, though with his royal and prophetical Unction ;
Face covered: The very Angels do no leſs, be- anoint Hazael King of Syria, Jebu King of Iſrael
,
fore that All-glorious Majeſty, than vail them- Eliſha for his Succeſſor: All theſe ſhall revenge
ſelves with their Wings : Far be it from us once the Quarrels of God and him ; one shall begin,

ز
Elijah muit
the

LIB. XVIII.
Elijah running before Ahab, &c.
241
the other ſhall proſecute, the third ſhall perfect / after Elijah; and ſues for the leave of a farewel
the Vengeance upon Iſrael
.
to his Parents, e'er he had any but a dumb
A Prophet ſhall avenge the Wrongs done to a Command to follow : The ſecret Call of God
Prophet: Eliſha is found, not in his Study, but in offers an inward Force to the Heart, and inſenſi-
the Field; not with a Book in his Hand, but a bly draws us beyond the Power of our Reſiſtance:
Plow : His Father Shaphat was a rich Farmer in Grace is no Enemy to good Nature : Well
Abel-Meholah, himſelf was a good Husband, not may the Reſpects to our Earthly Parents ſtand
trained in the Schools of the Prophets, but in the with our Duties to our Father in Heaven. I do
thrifty Trade of Tillage; and behold, this was not ſee Elifba wring his Hands and deplore his
the Man whom God will pick out of all Iſrael for a Condition, that he ſhall leave the World,
Prophet ; God feeth not as Man ſeeth; neither and follow a Prophet, but for the Joy of that
doth he chooſe Men before they are fit, but there- Change, he makes a Feaft: Thoſe Oxen,
fore he fits them, becauſe he hath choſen them ; thoſe Utenſils of Husbandry whereon his for-
his Call is above all Earthly Inſtitution.
mer Labours had been beſtowed, ſhall now be
I hear not of ought that Elijah ſaid; only he gladly devoted to the Celebration of that happy
cáíts his Cloak upon Eliſha in the Paſſage ; that Day, wherein he is honoured with fo bleſſed an
Mantle, that A& was vocal : Together with this imployment. If with Deſiré, if with Chearful-
Sign, God’s Inſtinct teacherh this amazed Son of neſs we do not enter into the Works of our Hea-
Shaphat that he was deſigned to an higher Work, venly Maſter, they are not like to proſper in our
to break up the fallow Grounds of Iſrael, by his Hands : He is not worthy of this Spiritual Stati-
prophetical Function: He finds a ſtrange Vertue on, who holds not the Service of God his
in that Robe; and ( as if his Heart were chang- Higheſt, his Richeſt Preferment.
ed with that Habit ) forgets his Team, and runs
bobloga rinis
pilus vasocognsb siom gaidon di 01071
da OVO SE TOTO Taling and
dammodo

SI TE a taronalar
70
1 i
Con-
242
Contemplations.
The Nineteenth BOOK.
CONTAINING
Ahab and Benhadad.
the Children, Relieving the three
Ahab and Naboth.
Kings.
Ahab and Michaiah, or the Death | Eliſha with the Shunamite.
Eliſha and Naaman.
Ahaziah fick, Elijah revenged. Eliſha raiſing ihe Iron; blinding
The Rapture of Elijah.
the Syrians.
Eliſha healing the Waters, curſing The Famine of Samaria relieved. .
of Ahab.
T
ز
AHAB and BENHA D A D.
Diviſion of Judah, was but half a King ; Benha-
dad had two and thirty Kings to attend him ; what
Here is nothing more dangerous for any equality was in this Oppoſition? Wiſely doth
State, than to call in Foreign Powers, Ahab therefore, as a Reed in a Tempeſt, ſtoop to
for the ſuppreſſing of an homebred this violent charge of fo Potent an Enemy : My
Enemy; the Remedy hath oft in this Lord, O King, according to thy Saying I am thine, and
caſe proved worſe than the Diſeaſe. Aſa King all that I have : It is not for the over-powered to
of Judah implores the Aid of Benhadad the Syri- capitulate ; Weakneſs may not argue but yield.
an, againſt Baaſha King of Iſrael. That Stranger Tyranny is but drawn on by Submiſſion, and
hath good colour to ſet his Foot in fome Out- where it finds Fear and Deje&tion, inſulteth. Ben-
skirt Towns of Iſrael ; and now theſe ſerve him badad not content with the Soveraignty of Ahab's
but for the hanfel of more ; ſuch ſweetneſs doth Goods, calls for the Poffeflions ; Abab had offer-
that Edomite find in the Soil of Iſrael, that his Am-ed the Dominion, with Reſervation of his Sub-
bition will not take up with leſs than all ; he that ordinate Intereſt: He will be a Tributary, ſo he
entred as a Friend, will proceed as a Conqueror; may be an Owner : Benbadad imperiouſly beſides
and now aims at no leſs than Samaria it ſelf, the the Command, calls for the Propriety; and ſuf-
Heart, the Head of the ten Tribes : There was fers not the King of Iſrael to enjoy thoſe things
no cauſe to hope for better Succeſs of ſo perfidi- at all, which he would enjoy but under the fa-
ous a League with an Infidel : Who can look for your of that Predominancy. Over-ſtrained Sub-
other than War when he ſees Ahab and Jezebel jection turns deſperate; if Conditions be impoſed
in the Throne, Iſrael in the Groves and Temples worſe than Death, there needs no long Diſputati-
of Baalim ? The Ambition of Benhadad was not on of the Remedy'; the Elders of Iſrael (whoſe
ſo much guilty of this War, as the Idolatry of ſhare was proportionably in this danger) hearten
that wicked Nation ; how can they expect Peace Ahab to a Denial : Which yet comes out ſo fearful-
from Earth, who do wilfully fight againſt Hea- ly, as that it appears rather extorted by the pe-
ven? Rather will the God of Hofts arm the Brute, remptory Indignation of the People, than pro-
the ſenſeleſs Creatures againſt Iſrael, than he will ceeding out of any Generoſity of his Spirit: Nei-
ſuffer their Defiance unrevenged. Ahab and Ben-ther doth he ſay, I will not, but, I may not, the
hadad are well matched, an Idolatrous Iſraelite, proud Syrian (who would have taken it in foul
with a paganiſh Idumxan; well may God plague Scorn to be denied, though he had ſent for all the
each with other, who means Vengeance to them Heads of Iſrael) ſnuffs up the Wind like the wild
both. Ahab finds himſelf hard preſſed with the Aſs in the Wilderneſs, and brags, and threats,
Siege ; and therefore is glad to enter into Trea- and ſwears, The Gods do ſo to me, and more alſo, if
ties of Peace; Benhadad knows his own Strength, the duſt of Samaria ſhall ſuffice for handfulls for all the
and offers inſolent Conditions, Thy Silver and thy People that follow me : Not the Men, not the Goods
Gold is mine, thy Wives alſo and thy Children, even only of Samaria ſhall be carryed away Captive, but
the goodlieſt are mine. It is a fearful thing to be in the very Earth whereon it ſtands; and this
, with
the Mercy of an Enemy; in caſe of Hoſtility how much eaſe? No Soldier ſhall need to be
Might will carve for it ſelf : Ahab now after the charged with more than an Handful, to make a
Valley


Lib. XIX.
243
A HAB and BENH ADAD.
ز
Valley where the Mother City of Iſrael once ftood: / be Inglorious on the part of the Victors : More
Oh vain Boaſter ! In whom I know not whether eaſie might they bring in three Heads of dead Ene-
Pride or Folly be more Eminent : Vi&ory is to mies than one alive : Imperiouſly enough there-
be Archieved, not to be Sworn : Future Events fore doth this Boafter out of his Chair of State and
are no matter of an Oath ; thy Gods (if they had Eaſe, command, Whether they be come out for Peace,
been) might have been called as Witneſſes of thy take them alive ; or whether they be come out for War,
Intentions, not of that Succeſs, whereof thou take them alive; there needs no more, but, Take
wouldſt be the Author without them : Thy gods them, this field is won with a Word. Oh the vain
can do nothing to thee, nothing for thee, nothing and ignorant Preſumptions of wretched Men, that
for themſelves; all thine Aramites ſhall not carry will be reckoning without, againſt their Maker.
away one corn of Sand out of Iſrael, except it Every Iſraelite kills his Man, the Syrians flee, and
be upon the ſoles of their Feet, in their ſhameful and cannot run away from Death: Benhadad and
Flight; it is well, if they can carry back thoſe his Kings, are more beholding to their Horſes,
Skins that they brought thither : Let not him that than to their gods, or themſelves for Life and
girdeth on his Harneſs boaft bimſelf as he that putteth Safety, elſe they had been either taken or lain, by
* off: There is no cauſe to fear that Man that thoſe, whom they commanded to be taken.
truits in himſelf. Man may caſt the Dice of War, How eaſie is it for him that made the Heart,
but the Diſpoſition of them is of the Lord.
to fill it with Terror, and Confternation, even
Abab was Lewd, but Benhadad was Infolent; if where no fear is? Thoſe whom God hath deſtined
therefore Ahab ſhall be fcourged with the Rod of to Slaughter, he will ſmite, neither needs he any
kenhadad's Fear ; Benhadad fhall be ſmitten with the other Enemy or Executioner, than what he finds
Sword of Ahab's Revenge ; of all things God will in their own Bofom : We are not the Maſters of
not endure a Preſumptuous, and self-confident our own Courage, or Fears; both are put into
Vaunter ; after Elijah's Flight and Complaint, yet us by that over-ruling Power that created us.
a Prophet is addreſſed tº Ahab ; Thus faith the Stay now, O ſtay, thou great King of Syria, and
Lord, Haſt thou ſeen all this great Multitude ? Behold I take with thee thoſe forgotten handfulls of the
will deliver it into thine Hand this day, and thou ſhalt | Duſt of Iſrael: Thy gods will do ſo to thee, and
know that I am the Lord. Who can wonder enough at more alſo, if thy Followers return without their
this unweariable Mercy of God? After the Fire vowed Burden : Learn now of the deſpiſed King
and Rain fetcht miraculouſly from Heaven, Ahab of Iſrael, from henceforth not to found the Tri-
had promiſed much, performed nothing, yet a- umph before the Battle ; not to boaſt thy ſelf in the
gain will God bleſs and folicit him with Victo-girding on of thy Harneſs, as in the putting off
.
ry; one of thoſe Prophets whom he perſecuted I hear not of either the publick Thankſgiving,
to Death, ſhall comfort his Dejection with the or Amendment of Abab. Neither Danger nor Vi-
News of his Deliverance and Triumph : Had this story can change him from himſelf: Benhadad and
great Work been wrought without Premonition; he, though Enemies, agree in Unrepentance; the
either Chance, or Baal, or the Golden Calves had one is no more moved with Mercy, than the
carryed away the thanks : Before-hand therefore other with Judgment : Neitheris God any change
hall Abab know both the Author and the means ling in his Proceedings towards both ; his Judg-
of his Victory ; God for the Author, the two ment ſhall ſtill follow the Syrian, his Mercy Ifra-
hundred thirty two young Men of the Princes for I el : Mercy, both in fore-warning and redeliver-
the Means; what are theſe for the Vantguard, and ing Ahab; Judgment in overthrowing Benbadad.
feven thouſand Iſraelites for the main Battel, a- The Prophet of God comes again, and both fore-
gainſt the Troops of three and thirty Kings, and tells the intended re-encounter of the Syrian, and
as many Centuries of Syrians, as Iſrael had ſingle adviſes the Care, and Preparation of Iſrael : Go
Soldiers? An equality of Number had taken a-strengthen thy ſelf, and mark, and ſee what thou doſt,
way the wonder of the Event; but now, the for, at the return of the year, the King of Syria will
God of Hoſts will be confeſſed in this Iſſue, not come up againſt thee : God purpoſeth the Delive-
the Valour of Men; how indifferent it is with rance of Iſrael, yet may not they neglect their
thee, O Lord, to ſave by many, or by few ; to Fortifications; the merciful Intentions of God
deſtroy many or few? A World is no more to thee towards them may not make them careleſs; the
than a Man; how eaſie is it for thee to enable us Induſtry and Courage of the Iſraelites fall within
to be more than Conquerors over Principalities the Decree of their Victory ; Security is the bane
and Powers: To ſubdue Spiritual Wickedneſs to of good Succeſs; it is no contemning of a foyled
Fleſh and Blood? Through thee we can do great Enemy; the ſhame of a former Diſgrace and
things, yea we can do all things through thee Miſcarriage, whets his Valour, and ſharpens it to
that ſtrengtheneſt us ; let not us want Faith, we Revenge: No Power is ſo dreadful, as that which
are ſure there can be no want in thy Power or is recollected from an Overthrow.
Mercy.
The Hoftility againſt the Iſrael of God may
There was nothing in Benhadad's Pavilions but pleep, but will hardly die. If the Aramites fit ftili,
Drink, and Surfeit, and Jollity; as if Wine ſhould it is but till they be fully ready for an Affault;
make way for Blood; Security is the certain uſher time will ſhew that their Ceſſation was only for
of Deſtruction: We never have fo much cauſe to their Advantage ; neither is it otherwiſe with
fear, as when we fear nothing. This handful of our Spiritual Adverſaries : Sometimes their On-
Iſrael dares look out (upon the Prophets Aſſurance) ſets are intermitted; they tempt not always, they
to the vaſt Hoſt of Benhadad : It is enough for always hate us : Their forbearance is not out of
that proud Pagan to fit ſtill, and command amongſt Favour, but attendance of Opportunity ; happy
his Cups: To defile their Fingers with the Blood are we, if out of a ſuſpicion of their Silence, we
of ſo few, ſeemed no Maſtery ; that A& would can as buſily prepare for their Reſiſtance, as they
do for our Impugnation. li 2
As

ز
244
Contemplations.
LIB. XIX.
my
As it is a ſhame to be beaten, fo yet the ſhame Inexorable ; this is it, O Lord, that allures us to
is leſs, by how much the Victor is greater ; to thy Throne of Grace, the knowledge of the Grace
mitigate the Grief, and Indignation of Benhadad's of that Throne; with thee is Mercy and plente
foil, his Paraſites aſcribe it to gods, not to Men; ous Redemption; thine Hand is open before our
an Human Power could no more have vanquiſh's Mouths, before our Hearts; if we did not ſee
him, than a Divine Power could by him be re- thee ſmile upon Suiters, we durft not preſs
fifted ; Their gods are gods of the Hills ; ignorant to thy Footſtool; behold now we know that the
Syrians, that name gods, and confine them, va- King of Heaven, the God of Iſrael, is a merciful
rying their Deities according to Situations! They God ; let us put Sackcloth upon our Loins, and
ſaw that Samaria (whence they were repelled) ſtrew Aſhes upon our Heads, and go meet the
ſtood upon the Hill of Shemer ; they ſaw the Lord God of Iſrael
, that he may fave our Souls.
Temple of Jeruſalem ſtood upon Mount Sion; they How well doth this Habit become inſolent, and
knew it uſual with the Iſraelites to ſacrifice in their blaſphemous Benhadad and his Followers? A Rope,
high Places, and perhaps they had heard of Eli- and Sack-cloth ? A Rope for a Crown, Sack-
jah's Altar, upon Mount Carmel ; and now they cloth for a Robe; neither is there leſs change in
ſottiſhly meaſure the effects of the Power by the the Tongue, Thy Servant Benhadad faith, ſ pray
place of the Worſhip; as if he that was Omni- thee let me live. Even now the King of Iſrael faid
potent on the Hill, were Impotent in the Valley ; to Benhadad, My Lord O King, I am thine: Tell
what doltiſh conceits doth blind Paganiſm frame Lord the King, all that thou did ft Send for to thy Ser-
to it ſelf of a Godhead? As they have many vant, I will do : Now Benhadad ſends to the King
gods, fo finite ; every Region, every Hill, eve- of Iſrael
, Thy Servant Benhadad ſaid, I pray thee les
ry Dale, every Stream hath their ſeveral gods, me live : He that was e’er while a Lord and King,
and each ſo knows his own Bounds, that he dares is now a Servant; and he that was a Servant to
not offer to incroach upon the other; or, if he the King of Syria, is now his Lord: He that would
do, buys it with lofs: Who would think that blow away all Iſrael in Duft, is now glad to beg
ſo grofs Blockiſhneſs ſhould find harbour in a rea- for his own Life at the door of a deſpiſed Ene
ſonable Soul? A Man doth not alter with his Sta- my; no Courage is ſo haughty, which the God of
tion; he that wraftled ſtrongly upon the Hill, Hoſts cannot eaſily bring under ; what are Men
loſeth not his force in the Plain; all places find or Devils in thoſe Almighty Hands.
him alike Active, alike Valourous; yet theſe bar The greater the Dejection was, the ſtronger
barous Aramites ſhame not to imagine that of God; was the Motive of Commiſeration ; that Halter
which they would bluſh to affirm of their own pleaded for Life, and that Plea but for a Life,
Champions. Superſtition infatuates the Heart out ſtirred the Bowels for favour : How readily did
of meaſure ; neither is there any fancy ſo abſurd Abab ſee in Benhadad's ſudden miſery the Image of
or monſtrous, which credulous Infidelity is not the inſtability of all Humane things? And relents
ready to entertain with Applauſe.
at the view of ſo deep and paſſionate a Submiſli-
In how high ſcorn doth God take it to be thuson : Had not Benhadad ſaid, Thy Servant, Ahab,
bafely undervalued by rude Heathens ? This very had never ſaid, My Brother; ſeldom ever was there
Mil-opinion concerning the God of Iſrael thail loſs in Humility ; how much leſs can we fear Dif-
coſt the Syrians a ſhameful and perfect Deſtructi- paragement, in the annihilating of our felves,
on; they may call a Council of War, and lay before that infinite Majeſty ? The drowning Man
their Heads together and change their Kings in- ſnatches at every Twig; it is no marvel if the
to Captains, and their Hills into Valleys, but they Meſſengers of Benhadad catcht haſtily at that laſt
Thall find more Graves in the Plains, than in the of Grace and hold it faſt
, Thy Brother Benhadad;
Mountains ; this very miſ-priſion of God ſhall Favours are wont to draw on each other: Kind-
make Abab (though he were more lewd) Victori- neſſes breed on themſelves; neither need we any
ous; an hundred thouſand Syrians ſhall fall in one other perſwafion to Beneficence, than from our
day, by thoſe few Hands of Iſrael; and a dead | own Acts. Ahab calls for the King of Syria, fets
Wall in Aphek (to whoſe ſhelter they fled) ſhall him in his own Chariot; treats with him of an
revenge God upon the reſt that remained; the eaſie (yet firm) League, gives him both his Life,
Stones in the Wall ſhall rather turn Executioners, and his Kingdom. Neither is the Crown of Sy-
than a blaſphemous Aramite ſhall eſcape unreven- ria ſooner loſt, than recovered; only he that
ged. So much doth the jealous God hate to be came a free Prince, returns Tributary : Only his
robb’d of his Glory, even by ignorant Pagans, Train is clipt too ſhort for his Wings; an hun-
whoſe Tongues might ſeem no Slander
. That dred twenty ſeven thouſand Syrians are abated of
proud Head of Benhadad, that ſpoke ſuch big his Guard, homeward. Blaſphemy hath eſcaped
words of the Duſt of Iſrael, and ſwore by his gods, too well, Ahab hath at once Peace with Benhadad,
that he would kill and conquer, is now glad to War with God; God proclaims it by his Herald,
hide it ſelf in a blind hole of Aphek ; and now in one of the Sons of the Prophets; not yet in his
ſtead of queſtioning the Power of the God of Ilown form, but diſguiſed, both in Faſhion, and
rael, is glad to hear of the Mercy of the Kings Complaint ; it was a ſtrange Suit of a Prophet,
of Iſrael ; Behold, now, we have heard that the Kings Smite me I pray thee; many a Prophet was ſmitten,
of the Houſe of Iſrael are merciful Kings; let us, I and would not ; never any but this withed to be
pray thee, put Sackcloth on cur Loins, and Ropes on cur ſmitten; the reſt of his fellows were glad to ſay,
Heads; and go out to the King of Iſrael, peradven- Save me ; this only ſays, Smite me ; his honeft
ture he will ſave thy Life.
Neighbour out of Love and Reverence, forbears
There can be no more powerful Attractive of to ſtrike ; there are too many thinks he) that
humble Submiſſion, than the intimation and con- ſmite the Prophets, though I refrain ; what wrong
ceit of Mercy; we do at once fear, and hate the 1 haft thou done that I ſhould repay with Blows;

hadit
LIB. XIX.
245
АнАВ and NABoтн.
hadſt thou fued for a Favour, I could not have which could neither be well denyed, nor fatisfi-
denyed thee, now thou fueſt for thine hurt, the ed : Eminency is ſtill joyned with Peril, Obſcu-
denyal is a Favour; thus he thought; but Chari- rity with Peace ; there can be no worſe Annoy-
ty cannot excuſe Diſobedience; had the Man of ance to an Inheritance, than the greatneſs of an
God called for Blows (upon his own Head) the evil Neighbourhood : Naboth's Vines ſtood too near
refuſal had been juſt and thank-worthy; but now the ſmoak of Jezebel's Chimneys; too much with-
that he ſays, In the word of the Lord, Smite me, in the proſpect of Ahab's Window; now lately
this kindneſs is deadly : Becauſe thou haſt not obeyed had the King of Iſrael been twice victorious over
the voice of the Lord, behold, aſſoon as thou art de- the Syrians, no ſooner is he returned home than
parted from me a Liom. fhall lay thee; it is not for he is overcome with evil Deſires; the Foyl he
us to examine the Charges of the Almighty ; be gave was not worſe than that he took : There is
they never fo harſh, or improbable, (if they be more true Glory, in the conqueſt of our Lufts,
once known for his) there is no way but Obedi- than in all the bloody Trophies; in vain ſhalí
ence, or Death. Not to ſmite a Prophet, when Abab boaſt of ſubduing a Foreign Enemy, while
God commands, is no leſs Sin, than to ſmite a he is ſubdued by a Domeſtick Enemy within his
Prophet, when God forbids ; it is the Divine Pre-own Breaft; Opportunity and Convenience is
cepc or Prohibition, that either makes or aggra- guilty of many a Theft : Had not this Ground
vates an Evil ; and if the Iſraelite be thus reven lain fo fair, Ahab had not been tempted : His
ged, that ſmote not a Prophet, what ſhall be- Eye lets in this evil Gueſt into the Soul, which
come of Abab that ſmore not Benhadad ? Every now dares come forth at the Mouth; Give me thy
Man is not thus Indulgent; an eafie Requeſt will Vineyard, that I may have it for a Garden of Herbs,
gain blows to a Prophet from the next Hand ; becauſe it is near
to my Houſe, and I will give thee a
yea, and a Wound in ſmiting. I know not whe- better Vineyard for it, or if it ſeems good to thee, I
ther it were an harder task for the Prophet to re- will givethee the worth of it in Money ; yet had Abab
quire a Wound, than for a well-meaning Iſrae- ſo much Civility, and Juſtice, that he would not
lite to give it; both muſt be done; the Prophet wring Naboth’s Patrimony out of his Hands by
hath what he would, what he muſt will, a fight force, but requires it upon a fair Compoſition,
of his own Blood, and now diſguiſed herewith, whether of Price, or of Exchange : His Govern-
and with aſhes upon his Face, he way-lays the ment was Vicious, not Tyrannical ; Propriety of
King of Iſrael, and ſadly complains of himſelf in Goods was inviolably maintained by him; no leſs
a real Parable, for diſmiſſing a Syrian Priſoner was Naboth allowed to claim a Right in his Vine-
delivered to his Hands, upon no leſs charge than yard, than Ahab in his Palace ; this we owe to
his Life: And ſoon receives Sentence of Death lawful Soveraignty, to call ought our own, and
from his own Mouth : Well was that Wound be well worthy is this Priviledge to be repaid with all
ſtowed that ſtruck Ahab's Soul through the Fleſh humble and loyal Reſpects. The motion of Ahab
of the Prophet : The diſguiſe is removed ; the (had it been to any other than an Iſraelite) had
King fees not a Soldier but a Seer, and now finds been as juft, equal, reaſonable , as the Repulſe
that he hath unawares paſſed Sentence upon him- had been rude, churliſh, inhuman. It is fit that
felf. There needs no other Doom than from the Princes should receive due Satisfaction in the juſt
Lips of the Offender: Thus faith the Lord, because Demands, not only of their Neceſſities, but Con-
thou haſt let go out of thy Hand, a Man whom I appoint- venience, and Pleaſure; well may they challenge
ed to utter Deſtruction, therefore thy Life ſhall go for this Retribution to the benefit of our common
bis Life, and thy People for his People : Had not Ahab Peace, and Protection ; if there be any Sweet-
known the will of God concerning Benhadad, that nefs in our Vineyards, any Strength in our Fields,
had been mercy to an Enemy, which was now we may thank their Scepters; juſtly may they
cruelty to Himſelf, to Iſrael : His Ears had heard expect from us the Commodity, the Delight of
of the blafphemies of that wicked Tongue: His their Habitation ; and if we gladly yield not to
Eyes had ſeen God go before him, in the exam- their full Elbow-room, both of Site and Proviſi-
ple of that Revenge; no Prince can ſtrike ſo deep on, we can be no other than ingrateful ; yet dares
into his State, as in not ſtriking : In private Fa- not Naboth give any other Anſwer to fo plauſible
vour there may be publick Unmercifulneſs. a Motion, than, The Lord forbid it me, that I ſhould
give thee the Inheritance of my Fathers : The honeſt
Iſraelite ſaw Violence in this Ingenuity; there are
Ahab and Naboth.
no ſtronger Commands, than the Requeſt of the
Great ; it is well that Abab will not wreſt away
this Patrimony, it is not well that he deſired it';
Aboth had a fair Vineyard; it had been bet- the Land was not ſo much ſtood upon, as the
ter for him to have had none; his Vineyard Law; one Earth might be as good as another,
yielded him the bitter Grapes of Death. Many a and Money equivalent to either: The Lord had
one hath been fold to Death by his Lands and forbidden to alien their Inheritance : Naboth did
Goods; Wealth hath been a Snare, as to the Soul, not fear loſs, but fin: What Naboth might not law-
ſo to the Life; why do we call thoſe Goods, fully do, Abab might not lawfully require : It
which are many times the bane of the Owner pleaſed God to be very Punctual, and Cautelous,
Naboth's Vineyard lay near to the Court of Fezen both in the Diſtinction, and Preſervation of the
bel; it had been better for him, it had been plant- intireneſs of theſe Jewiſh Inheritances : Nothing
ed in the Wilderneſs; doubtleſs this Vicinity made but extream Neceflity might warrant a fale of
it more commodious to the Poſſeſſor; but more Land, and that, but for a time ; if nor ſooner,
envious and unſafe : It was now the perpetual yet at the Jubilee, it muſt revert to the firſt Own-
Object of an evil Eye, and flirred thoſe deſires, ler : It was not without a comfortable Significa-
tion,

و
246
Contemplations.
Lib. XIX.
tion, that whoſoever had once his part in the
He that cauſed tlie Diſeaſe ſends him a Phyfi-
Land of Promiſe, could never loſe it'; certainly cian; Satan knew of old how to make uſe of ſuch
Abab could not but know this Divine Reftri&ion, Helpers : Jezebel comes to Ahab's Bed-ſide, and
yet doubts not to ſay, Give me thy Vineyard; the caſts cold water in his Face, and puts into him
uncontionable will know no other Law but their Spirits of her own extracing, Doſt thou now go-
Profit, their Pleaſure. A lawleſs Greatneſs hates vern the Kingdom of Ifrael ; Arife, eat Bread, and
all Limitations, and abides not to hear Men ſhould let thine Heart be merry, I will give thee the Vineyard
need any other Warrant but Will.
of Naboth. Abab wanted neither Wit, nor Wick-
Naboth dares not be thus tractable ; how gladly edneſs; yet is he in both, a very novice to this
would he be quit of his Inheritance, if God would Zidonian Dame. There needs no other Devil,
acquit him from the Sin? Not out of Wilfulneſs, than fezebel, whether to proje& Evil, or to work
but Obedience, doth this faithful Ifraelite hold off it: She chides the Pufillanimiry of her dejected
from this demand of his Soveraign; not daring to Husband, and perfwades him his Rule cannot be
pleaſe an Earthly King with offending the Hea- free, unleſs it be licentious ; that there fhould be
venly: When Princes command lawful things, no Bounds for Soveraignty, but Will : Already
God commands by them ; when unlawful, they hath ſhe contrived to have by fraud and force,
command againſt God; Paſſive Obedience we what was denied to Intreaty, nothing needs but
muſt give, Adive we may not ; we follow them the Name, but the Seal of Ahab : Let her alone
as ſubordinate, not as oppoſite to the Higheſt. with the reſt : How preſent are the Wits of the
Who cannot but fee and pity the ſtraits of ho- weaker Sex for the deviſing of Wickedneſs? She
neft Naboth : Abab requires what God forbids; he frames a Letter in Ahab's Name, to the Senators
muſt fall out either with his God, or his King : of Jezreel, wherein the requires them to proclaim
Conſcience carries him againſt Policy; and he re a Faft, to ſuborn two falſe Witneſſes againſt Na-
ſolved not to fin, that he might be gracious. For both, to charge him with Blaſphemy againſt God
a World he may not give his Vineyard: Thoſe and the King, to ſtone him to Death; a ready
who are themſelves Godleſs, think the holy care Payment for a rich Vineyard : Whoſe Indignati-
of others but idly ſcrupulous: The King of Iſra- on riſeth not, to hear Jezebel name a Faft The
el could not chuſe but ſee that only God's Prohi- great Contemners of the moſt important Laws of
bition lay in the way of his Deſigns, not the Sto- God, yet can be content to make uſe of ſome
mack of a froward Subject; yet he goes away into Divine, both Statutes, and Cuſtoms, for their
own
his Houſe heavy and diſpleaſed; and cafts him- Advantage : She knew the Iſraelites had ſo much
ſelf down upon his Bed, turns away his Face, remainder of Grace, as to hold Blaſphemy wor-
and refuſes his Meat; he hath taken a Surfeit of thy of Death; ſhe knew their manner was to ex-
Naboth’s Grapes which marrs his Appetite, and piate thoſe crying Sins with publick Humiliation;
threats his Life: How ill can great Hearts indure the knew that two Witneſſes at leaſt muft caſt the
to be croſſed, though upon the moſt reaſonable Offender ; all theſe ſhe urges to her own Purpoſe
.
and juſt Grounds ; Ahab's place call’d him to the There is no miſchief ſo deviliſh, as that which is
Guardenſhip of God's Law; and now his Heart is cloaked with Piety: Simulation of Holineſs dou-
ready to break, that this parcel of that Law may bleth a Villany ; this Murder had not been half
not be broken : No marvel if he made not dainty fo foul, if it had not been thus masked with a Re-
to tranſgrefs a local Statute of God, who did to ligious Obſervation ; beſides Devotion, what a
ſhamefully violate the eternal Law of both Ta- fair pretence of Legality is here ? Blaſphemy a-
bles.
gainit God and his Anointed may not paſs unre-
I know not whether the Spleen, or the Gall of venged; the Offender is convented before the
Abab be more affected; whether more of Anger, ſad and ſevere Bench of Magiſtracy; the Juſtice
or Grief, I cannot fay; but fick he is and keeps of lfrael allows not to condemn an abſent, anun-
his Bed, and balks his Meat, as if he ſhould die heard Malefactor ; Witneſſes come forth, and a-
of no other Death, than the Salads that he would gree in the intentation of the Crime; the Judges
have had : O the impotent Paſſion and inſatiable rend their Garments, and ſtrike their Breaſts as
Deſires of Covetouſneſs! Abab is Lord and King grieved, not more for the Sin, than the Puniſh-
of all the Territories of Iſrael ; Naboth is the Own- ment; their very Countenance muſt ſay, Naboth
er of one poor Vineyard; Abab cannot injoy 1f- ſhould not die, if his Offence did not force our
rael; if Naboth injoy his Vineyard; beſides Sama- Juſtice, and now, he is no good Subject, no true
ria; Ahab was the great Lord Paramount of Da- Iſraelite, that hath not a ſtone for Naboth.
maſcus and all Syria, the Victor of him that was at Fezebel knew well to whom he wrote ; had not
tended with two and thirty Kings ; Naboth was a thoſe Letters faln upon the times of a woful De-
plain Townſman of Jezreel, the good Husband generation of Iſrael, they had received no leſs
of a little Vineyard; whether is the Wealthier ? ſtrong denials from the Elders, than Abab had from
I do not hear Naboth wiſh for any thing of Ahab's, Naboth ; God forbid that the Senate of Jezreel ſhould
I hear Abab wiſhing (not without indignation of forge a Perjury, belie Truth, condemn Innocency, brook
a Repulſe) for ſomewhat from Naboth : Riches Corruption : Command juſt things, we are ready
and Poverty, is no more in the Heart than in the to die in the zeal of our Obedience, we dare not
Hand; he is Wealthy that is contented, he is Poor imbrue our Hands in the Blood of an Inno-
that wanteth more : Oh rich Naboth, that careſt cent.
not for all the large Poſſeſſions of Abab; ſo thou But ſhe knew whom ſhe had engaged; whom
mayeſt be the Lord of thine own Vineyard ; Oh ſhe had marred by making conſcious. It were
miſerable Abab, that careſt not for thine own Pof- ſtrange if they who can countenance Evil with
Seffions while thou mayeft not be the Lord of Na- Greatneſs, ſhould want Factors for the unjuſteſt
both's Vineyard.
Deſigns. Miſerable is that People whoſe whoſe
Rulers

LIB. XIX.
АнАВ and NA ВОтн.
247
Rulers (inſtead of puniſhing) plot, and incourage Flowers, and favoury Herbs may thy new Gar-
Wickedneſs; when a diſtillation of Evil falls from den yield thee; pleaſe thy ſelf with thy Jezebel
the Head upon the Lungs of any State, there in the Triumph over the Carcafs of a ſcrupu-
muſt needs follow a deadly Conſumption. lous Subject; let me rather die with Naboth, than
Yet, perhaps there wanted not ſome colour of rejoyce with thee : His turn is over, thine is to
pretence for this Proceeding; they could not but come : The Stones that over-whelmed innocent
hear, that ſome words had paffed betwixt the Naboth, were nothing to thoſe that ſmite thee;
Kingand Naboth ; haply it was ſuggeſted that Na- Haſt thou killed, and alſo taken Poffeffion? Thus faith
both had fecretly over-laſhed into ſaucy and con- the Lord, In the place where Dogs licked the Blood of
temptuous terms to his Soveraign, ſuch as neither Naboth, ſhall Dogs lick thy Blood, even thine. What
might be well born, nor yet (by reaſon of their meaneſt thou, O Elijah, to charge this Murder
privacy) legally convinced; the Bench of Fezreel upon Ahab? He kept his Chamber, Jezebel wrote,
ſhould but ſupply a form to the juſt Marter, and the Elders Condemned, the People Stoned; yet
deſert of Condemnation ; what was it for them thou ſayeſt, Haft thou killed? Well did Ahab know
to give their Hand to this obſcure Midwifery of that Jezebel could not give this Vineyard with dry
Juſtice ? It is enough that their King is an Accu- Hands; yet was he content to wink at what the
fer and Witneſs of that Wrong, which only their ſhould do : He but fits ſtill while Jezebel works ;
Sentence can formally revenge. All this cannot Only his Signet is ſuffered to walk for the Sealing
waſh their Hands from the guilt of Blood; if Ju- of this unknown Purchaſe: Thoſe that are truff-
ftice be blind, in reſpect of Partiality, the may ed with Authority, may offend no leſs in Conni-
not be blind in reſpect of the grounds of Execu- vency, or Neglect, than others in Act, in Parti-
tion ; had Naboth been a Blaſphemer, or a Tray- cipation : Not only Command, Conſent, Coun-
tor, yet theſe Men were no better than Murthe- tenance, but very Permiſſion feoffs publick Per-
rers; what difference is there betwixt the ſtroak fons in thoſe Sins, which they might, and will
of Magiſtracy, and of Man-ſlaughter, but due not prevent. God loves to puniſh by Retaliation:
Conviction ?
Naboth and Abab ſhal? both bleed; Naboth by the
Wickedneſs never fpake out of a Throne, and Stones of the Fezreelites ; Ahab by the Shafts of the
complained of the defect of Inſtruments ; Naboth Aramites; The Dogs ſhall taſte of the Blood of
was (it ſeems) ftri&ly conſcionable , his fellow both: What Abab hath done in Cruelty, he ſhall
Citizens looſe, and lawleſs; they are glad to have ſuffer in Juſtice: The Caſe and the End make
gotten ſuch an opportunity of Diſpatch: No Clauſe the difference happy on Naboth's ſide, on Ahab's
of Abab's Letter is not obſerved; A Faſt is warn-woful; Naboth bleeds as a Martyr; Ahab as a
ed, the City is aſſembled, Naboth is Convented, Murtherer: What ever is Abab's Condition, Naboth
Accuſed, Confronted, Sentenced, Stoned. His changes a Vineyard on Earth, for a Kingdom in
Vineyard is eſcheated to the Crown, Ahab Heaven. Never any Wicked Man gained by the
takes ſpeedy and quiet Poffeffion. How ftill perſecution of an Innocent : Never any Inno-
doth God ſit in Heaven, and look upon the cent Man was a loſer by ſuffering from the
complots of Treachery and Villanies, as if they Wicked.
did not concern him : The Succeſs fo anſwers Neither was this Judgment Perſonal but Here-
their Deſires, as if both Heaven and Earth were ditary : I will take away thy Pofterity; and will
their friends. It is the Plague, which ſeems the make thine Houſe like the Houſe of Feroboam :
felicity of Sinners, to ſpeed well in their lewd En- Him that dyeth of Abab in the City, the Dogs shall
terpriſes; no reckoning is brought in the midſt of eat; and him that dieth in the field, shall the Fowls
the Meal, the End pays for all : While Ahab is re- of the dir eat : Ahab ſhall not need to take thought
joycing in his new Garden-plot, and promiſing for the traducing of this ill gotten Inheritance
himſelf Contentment in this Commodious En-God hath taken order for his Heirs; whom his Sin
largement, in comes Elijah, fent from God with hath made no leſs the Heirs of his Curſe, than of
an Errand of Vengeance. Methinks, I ſee how his Body: Their Fathers cruelty to Naboth hath
the Kings Countenance changed; with what agaft made, them together with their Mother Jezebel,
Eyes, and pale Cheeks, he lookt upon that un- Dogs-meat. The revenge of God doth at laſt make
welcome Prophet : Little pleaſure took he in his amends for the delay; whether now is Naboth's
Proſpect, while it was clogged with ſuch a Gueſt: Vineyard payed for?
Yet his Tongue begins firſt, Haſt thou found me, O The Man that had ſold himſelf to work Wick-
mine Enemy? Great is the power of Conſcience; edneſs, yet rues the Bargain. I do not hear Ahab
upon the laſt meeting (for ought we know) Abab (as bad as he was) revile or threaten the Prophet,
and Elijah parted Friends; the Prophet had lac- but he rends his Cloaths, and wears and lies in
queyed his Coach, and took a peaceable leave at Sack-cloth, and fafts, and walks ſoftly: Who thac
this Towns end; now Abab's Heart told him (nei- had ſeen Ahab would not have deemed him a true
ther needed any other Meſſenger) that God, and Penitent? All this was the Viſor of Sorrow, not
his Prophet were faln out with him; his continu- the Face; or if the Face, not the Heart; or if
ing Idolatry, now ſeconded with Blood, bids him the Sorrow of the Heart, yet not the Repentance:
look for nothing but frowns from Heaven; a guil- A Sorrow for the Judgment, not a Repentance for
ty Heart can never be at Peace : Had not Abab the Sin: The very Devils howl to be tormented;
known how ill he had deſerved of God, he had | Grief is not ever a ſign of Grace; Ahab rends his
never ſaluted his Prophet by the name of an Ene-Cloaths, he did not rend his Heart; he puts on
my; he had never been troubled to be found by Sack-cloth, not Amendment; he lies in Sack-cloth,
Elijah, if his own Breaſt had not found him out but he lies in his Idolatry; he walks ſoftly, he walks
for an Enemy to God: Much good may thy Vine- not ſincerely ; Worldly Sorrow cauſeth Death ;
yard do thee, O thou King of Iſrael, many fair happy is that Grief for which the Soul is the
holier.
Yet
زر
248
LIB. XIX.
Contemplations.
HA
Yet what is this I fee? This very ſhadow of Re-ly : It is an happy thing to converſe with the Ver-
pentance carries away Mercy; it is no ſmall Mer-tuous: Their Counſel and Example cannot but
cy to defer an Evil ; even Ahab's Humiliation ſhall leave ſome tincture behind them of a good Pro-
prorogue the Judgment; ſuch as the Penitence fefſion, if not of Piety : Thoſe that are truly re-
was, ſuch ſhall be the Reward; a temporary Re-ligious dare not but take God with them in all
ward of a temporary Penitence; as Abab might their Affairs ; with him they can be as valiant, as
be thus ſorrowful, and never the better; fo he timerous without him.
may be thus favoured, and never the happier ; Abab had Clergy enough, ſuch as it was: Four
Oh God, how graciouſly art thou ready to reward hundred Prophets of the Groves were reſerved
a ſound and holy Repentance, who art thus in- from appearing to Elijah's Challenge ; theſe are
dulgent to a carnal and ſervile Dejection.
now conſulted by Ahab: They live to betray the
Life of him who ſaved theirs. Theſe care not ſo
much to inquire what God would ſay, as what
Ahab would have them ſay ; they ſaw which way
A H A.B and MICHAIAH: Or the King's Heart was bent, that way they bent
their Tongues : Go up, for the Lord jhall deliver it
the Death of AH AB.
into the Hands of the King : Falſe Prophets care on-
holy to pleaſe ; à plauſible falfhood paſſes with them
WHO
HO would have look'd to have heard any above an harſh Truth. Had they ſeen Abab fear-
more of the Wars of the Syrians with Iſra- ful, they had ſaid, Peace, Peace; now they fee
el, after ſo great a Slaughter, after ſo firm a League; him reſolute, War and Victory : It is a fearful
a League not of Peace only, but of Brotherhood preſage of Ruine when the Prophets conſpire in
The Haltars, the Sack-cloth of Benhadad's Fol-Aſſentation.
lowers were worn out, as of Uſe, fo of Memory, Their Number, Conſent, Confidence hath eaſily
and now they are changed for Iron and Steel. It won credit with Ahab : We do all willingly be-
is but three years that this Peace lafts; and now lieve what we wiſh ; Jehofhaphat is not ſo foon
that War begins which ſhall make an end of Abab; ſatisfied: Theſe Prophets were (it is like) obtru-
the King of Iſrael rues his unjuſt Mercy; accor ded to him (a Stranger) for the true Prophets of
ding to the word of the Prophet, that Gift of a the true God: The Judicious King fees cauſe to
Life, was but an Exchange ; becauſe Abab gave ſuſpect them, and now perceiving at what Altars
Benhadad his Life, Benhadad hall take Abab's; he they ſerved, hates to reſt in their Teſtimony: Is
muſt forfeit in himſelf what he hath given to a there not here a Prophet of the Lord beſides, that we
nother. There can be no better fruit of too much might inquire of him? One fingle Prophet ſpeak-
kindneſs to Infidels ; it was one Article of the ing from the Oracles of God, is more worth than
League betwixt Abab and his Brother Benhadad, four hundred Baalites ; Truth may not ever be
that there ſhould be a ſpeedy Reſtitution of all the meaſured by the Poll; it is not Number but
Ifraelitiſh Cities; the relt are yielded, only Ramoth Weight that muſt carry it in a Council of Pro-
Gilead is held back, unthankfully, injuriouſly; he phets; a ſolid Verity in one Mouth is worthy to
that begged but his Life receives his Kingdom, preponderate light Falíhood in a thouſand.
and now reſts not content with his own Bounds; Even King Abab (as bad as he was) kept tale of
juſtly doth Abab challenge his own, juſtly doth he his Prophets; and could give account of one that
move a War to recover his own from a perfidious was miſſing : There is yet one Man (Michaiah the
Tributary ; the lawfulneſs of Actions may not be Son of Imlah) by whom we may inquire of the Lord;
judged by the Events, but by the Grounds; the but I hate him, for he doth not prophecy good concerning
wife and holy Arbiter of the World knows why me, but evil. It is very probable that Michaiah
many times the better Cauſe hath the worſe Suc- was that diſguiſed Prophet, who brought to A-
ceſs; many a juſt buſineſs is croſſed, for a punish- bab the fearful Meſſage of Diſpleaſure, and Death,
ment to the Agent.
for diſmiſſing. Benhadad, for which he was ever
Yet Iſrael and Fudab were now pieced in Friend- fince faft in Priſon, deep in Diſgrace ; O corrupt
Ship; Fehofhaphat the good King of Judah,had made Heart of ſelf-condemned Ahab ! if Michaiah ſpake
Affinity with Abab the Idolatrous King of Iſrael : true to thee, how was it Evil ? If others ſaid falſe,
And beſides a perſonal Viſitation, joyns his For- how was it Good ? And if Michaiah ſpake from
ces with his new Kinſman, againſt an old Confe- the Lord, why doſt thou hate him? This hath
derate : Judah had called in Syria againſt Iſrael ; wont to be the ancient lot of Truth, Cenſure,
and now Iſrael calls in Judah againſt Syria : Thus and Hatred ; Cenſure of the Meſſage, Hatred of
rather ſhould it be : It is fit that the more Pure the Bearer. To carnal Ears the Meſſage is Evil,
Church ſhould joyn with the more Corrupt, a- if unpleaſing ; and if plauſible, Good; if it be
gainſt a common Paganiſh Enemy.
ſweet, it cannot be poiſon ; if bitter, it cannot
Fehofhaphat hath
match’t with Abab ; not with be wholfom : The Diſtemper of the Receiver is
a divorce of his Devotion. He will fight, not guilty of this Mif-conceit; in it ſelf every Truth
without God, Inquire I pray thee at the word of the as it is good, ſo amiable; every falfhood loath-
Lord, to day : Had he done thus ſooner, I fear ſom, as evil ; A fick Palate cries out of the taſte
Athaliah had never called him Father : This mo- of thoſe Liquors, which are well allowed of the
tion was News in Iſrael; it was wont to be ſaid, Healthful. It is a ſign of a good ſtate of the
inquire of Baal: The good King of Fudah will Soul, when every vendure can receive his proper
bring Religion into falhion in the Court of Iſrael; Judgment.
Ahab had inquired of his Counſellors, what need Wiſe and good Jehoſhaphat difſwades Abab from
ed he be ſo devout as to inquire of his Prophets ? fo hard an Opinion, and ſees cauſe ſo much more
Only Fehofhaphat’s Preſence made him thus God- to urge the conſultation of Michaiah, by how
much


LIB. XIX.
249
AHAB and MICHALA H.
much he finds him more unpleaſing; the King of the unjuſt checks of Greatnefs) doubles his Pre-
Iſrael to ſatisfie the importunity of ſo great, and di&ion, and by a ſecond Viſion particularizeth
dear an Ally, ſends an Officer for Michaiah; he the means of this dangerous Errour. While the
knew well (belike) where to find him; within two Kings fat Majeſtically in their Thrones, he
thoſe four Walls, where unjuſt cruelty had dif- tells them of a more glorious Throne than theirs,
poſed of that innocent Seer ; out of the obſcu- whereon he ſaw the King of God's fitting: While
rity of the Priſon, is the poor Prophet fetcht in they were compaffed with ſome hundreds of Pro-
the light of ſo glorious a Confeffion of two Kings, phets and thouſands of Subje&ts, and Soldiers, he
who thought this Convocation of Prophets not tells them of all the Hoſt of Heaven, attending
unworthy of their greateſt Repreſentation of State that other Throne; while they were deliberating
and Majeſty ; there he finds Zedekiah, the leader of a War, he tells them of a God of Heaven juſt-
of that falle Crue, not ſpeaking only, but acting ly decreeing the Judgment of a deadly Decepti-
his Prediction; Signs were no leſs uſed by the on to Ahab : The Decree of the Higheſt is not
Prophers, than Words : This arch Flatterer hath more plainly revealed, than expreſſed Paraboli-
made him Horns of Iron ; the Horn is forcible, cally. The wiſe and holy God is repreſented,
the Iron irreſiſtible ; by an irreſiſtible force ſhall after the manner of Men, conſulting of that
Abab puſh the Syrians; as if there were more cer- Ruine, which he intended to the wicked King of
tainty in this Mans Hands than in his Tongue : Ifrael; that increated and infinite Wiſdom needs
If this son of Chenaanah had not had a forehead not the Advice of any finite and created Pow-
of Braſs for Impudency, and a Heart of Lead for ers to direct him, needs not the Aſſent and Aid
flexiblenefs to Humours, and Times, he had ne- of any Spirit for his Execution ; much leſs of an
ver deviſed theſe Horns of Iron, wherewith his Evil one : Yet here an evil Spirit is brought in
King was goared unto Blood: Howſoever, it is (by way of Viſion mixt with Parable) proffering
enough for him that he is believed, that he is fe- the Service of his Lye, accepted, imployed, ſuc-
conded : All the great Inqueſt of theſe Prophets ceſsful : Theſe Figures are not void of Truth:
gave up their Verdict by this Foreman, not one The Action and Event is reduced to a Decree
of four hundred diſſented : Unanimity of Opi- the Decree is ſhadowed out by the reſemblance of
nion in the greateſt Eccleſiaſtical Aſſemblies is not Human Proceedings : Allevil Motions and Coun-
ever an argument of Truch: There may be as fels are originally from that Malignant Spirit :
common, and as firm agreement in Error.
That evil Spirit could have no power over Men,
The Meſſenger that came from Michaiah, like but by the Permiſſion, by the Decree of the Al-
a carnal Friend, fets him in a way of Favour: mighty : That Almighty, as he is no Author of
Tells him what the reſt ſaid, how they pleaſed :
Sin, ſo he ordinates all Evil to Good : It is good
How unfafe it would be for him to Vary, how that is juft, it is good that one Sin ſhould be pu-
beneficial to Affent : Thoſe that adore Earthly niſhed by another : Satan is herein no other than
Greatneſs, think every Man ſhould dote upon their the Executioner of that God, who is as far from
Idols, and hold no terms too high for their Am- infuſing Evil as from not revenging it. Now Abab
bitious Purchaſes. Faithful Michaiab fcorns the fees the ground of that applauſed conſent of his
Motion, he knows the price of the Word, and Rabble of Prophets ; one evil Spirit hath no leſs
contemns it, As the Lord liveth, what the Lord faith therefore he agrees with himſelf; he is evil, there-
; is ,
fore both he and they agree in Deceit.
vours,can tempe the holily reſolute: They can tram-
ple upon Dangers, or Honours, with a careleſs iah : Neither the Thrones of the Kings, nor
Oh the noble and undaunted Spirit of Micha-
Foot
by the Great, dare not either alter, or conceal Number of the Prophets could abate one word of
by the Great, dare not either alter, or conceal his true (though diſpleaſing) Meſſage; the King
their Errand.
of Iſrael ſhall hear, that he is miſ-led by Lyers,
The queſtion is moved to Michaiah; he at firſt they by a Devil: Surely Jehoſhaphat cannot but
ſo yields, that he contradicts ; yields in Words, wonder at ſo unequal a Contention : To ſee one
contradicts in Pronunciation; The Syllables are filly Prophet affronting four hundred; with whom
for them, the Sound againſt them : Ironies deny leaſt confidence ſhould carry it, behold Zedekiah
ftrongeſt in affirming ; and now being preſſed more bold, more zealous: If Michaiah have give
home, he tells them that God had ſhewed him en him (with his Fellows) the Lye, he gives Mi-
thoſe Sheep of Iſrael ſhould e'er long, by this chaiah the firſt : Before theſe two great Guardians
means, want their Shepherd ; the very Refem- of Peace, and Juſtice, Swaggering Zedekiah ſmites
blance, to a good Prince, had been affective ; the Michaiah on the Face; and with the blow expo-
Sheep is an helpleſs Creature, not able either to itulates ; Which way went the Spirit of the Lord from
guard or guide it ſelf; all the Safety, all the Di-me, to ſpeak unto thee? For a Prophet to ſmite a
rection of it, is from the Keeper; without whom Prophet, in the Face of two Kings, was intolera-
every Cur chaſes and worries it, every Track fe- bly inſolent; the Act was much unbeſeeming the
duceth it ; ſuch fhall Iſrael ſoon be, 'if Ahab be Perſon, more the Preſence; Prophets may Re-
ruled by his Prophets; the King of Iſrael doth not prove, they may not Strike ; it was enough for
believe, but quarrel; not at himſelf, who had Ahab to puniſh with the Hand ; no Weapon was
deſerved Evil, but at the Prophet, who foreſigni- for Zedekiah, but his Tongue; neither could this
fied it, and is more careful that the King of F1-rude Preſumption have been well taken, if Ma-
dab ſhould mark how true he had foretold con lice had not made Magiſtracy inſenſibly of this
cerning the Prophet; than how the Prophet had Uſurpation; Ahab was well content to ſee that
foretold concerning him.
hated Mouth beaten by any Hand. It is no new
Bold Michaiak ( as no whit diſcouraged with Condition of God's faithful Meſſengers to ſmart
Kk
for
250
Contemplations.
Lib. XIX.
Sting
for ſaying Truth. Fallhood doth not more be- imagine to hift off the juſt Revenges of the Al
wray it ſelf in any thing than in Blows ; Truth mighty?
ſuffers, while Error perſecutes; none are more The King of Syria gives charge to his Captains
ready to boaſt of the Spirit of God, than thoſe to fight againſt none, but the King of Iſrael
that have the leaſt; as in Veſſels, the full are filent. thus doth the unthankful Infidel repay the Mercy
Innocent Michaiah, neither defends, nor com- of his late Victor ; ill was the Snake faved that
plains; it would have well beſeemed the Religi- requites the favour of his Life with a
ous King of Judah, to have ſpoken in the Cauſe of thus ſtill the greateſt are the faireft mark to en
the Dumb, to have checked inſolent Zedekiah ; vious Eyes.. By how much more eminent any
he is content to give way to this tide of peremp- Man is in the Iſrael of God, fo many more, and
tory and general Oppoſition : The helpleſs Pro- more dangerous Enemies muſt he expect, both
phet ſtands alone, yet lays about him with his Earth and Hell conſpire in their oppoſition to the
Tongue, Behold, thou ſhalt ſee in that Day, when Worthieft. Thoſe who are advanced above o-
thou ſhalt go into an inner Chamber, and hide thy ſelf
. thers, have ſo much more need of the Guard,
Now the proud Baalite ſhewed himſelf too much; both of their own Vigilancy, and others Prayers.
e'er long he ſhall be glad to lurk unſeen ; his Fehophaphat had like to have paid dear for his Love;
Horns of Iron cannot bear off his Danger. The he is purſued for him in whoſe amity he offen-
Son of Abab cannot chuſe but, in the zeal of re- ded; his cries deliver him; his cries, not to his
venging his Father's deadly Seducement, call for Purſuers, but to his God; whoſe Mercy takes not
that falfe Head of Zedekiah : In vain ſhall that Im- advantage of our Infirmity, but reſcues us from
poftor ſeek to hide himſelf from Juſtice : But, in thoſe Evils which we wilfully provoke
: It is
the mean while, he goes away with Honour, Mi- Ahab againſt whom, not the Syrians only, but God
chaiah with Cenſure. Take Michaiah, and carry himſelf intends this Quarrel; the Enemy is taken
him back to Amon, the Governour of the City, and to off from Fehoſhaphat ; Oh the juſt and mighty
Joalh the Kings Son ; and ſay, Thus ſaith the King, Hand of that Divine Providence, which direčteth
put this Fellow in Priſon, and feed him with Bread of all our Actions to his own Ends, which takes or-
affli&tion, and with Water of affliction, until I come der where every Shaft ſhall light ; and guides the
in Peace.
Arrow of the ſtrong Archer, into the joyncs of
An hard doom of Truth; the Jayl for his Lodg: Ahab's Harneſs; it was ſhot at a Venture, falls by a
ing; courſe Bread and Water for his Food, ſhall Deſtiny; and there falls where it may carry Death
but reſerve Michaiab for a further Revenge. The to an hidden Debtor ; in all Actions both Volun-
return of Ahab ſhall be the bane of the Prophet : tary and Caſual, thy will O God ſhall be done
Was not this he that adviſed Benhadad, not to by us, with what ever Intentions. Little did the
boaſt in the putting on his Armour, as in the un- Syrian know whom he had ſtriken, no more than
girding it; and doth he now promiſe himſelf the Arrow wherewith he ſtroke; an inviſible
Peace and Victory, before he buckle it on ? No Hand diſpofed of both, to the Puniſhment of
warning will diffwade the Wilful; fo aſſured doth Abab, to the Vindication of Michaiah; how wor-
Ahab make himſelf of Succeſs, that he threatens thily, O God, art thou to be adored 'in thy Ju-
e'er he go, what he will do when he returns in i ftice, and Wiſdom, to be feared in thy Judg-
Peace : How juftly doth God deride the miſ- ments! Too late doth Ahab now think of the fair
reckonings of proud and fooliſh Men; if Ahab | warnings of Michaiah, which he unwiſely con-
had no other Sins, his very Confidence ſhall de- temned; of the painful flatteries of Zedekiah,
feat him ; yet the Prophet cannot be overcome which he ſtubbornly believed ; that guilty Blood
in his Reſolution; he knows his Grounds cannot of his rúns down out of his Wound, into the midſt
deceive him, and dare therefore caſt the credit of of his Chariot, and pays Naboth his Arrearages;
his Function upon this Iſſue : If thou return at all in Ahab, what art thou the better for thine Ivory
Peace, the Lord hath not Spoken by me: And he ſaid, Houſe, while thou hafta black Soul? What Com-
Hearken, O People, every one of you; Let him never fort haft thou now in thoſe flattering Prophets,
be called a Prophet, that dare not truſt his God:which tickled thine Ears, and ſecured thee of Vi-
This was no adventure therefore of Reputation, ctories? What Joy is it to thee now, that thou
or Life ; ſince he knew whom he believed, the waſt Great? Who had not rather be Michaiah in the
Event was no leſs ſure than if it had been paſt: Goal, than Ahab in the Chariot ? Wicked Men have
He is no God that is not conſtant to himſelf: Hath the advantage of the Way, Godly Men of the End:
he Spoken, and ſhall he not Perform? What hold The Chariot is waſhed in the pool of Samaria,
have we for our Souls, but his eternal Word ? the Dogs come to claim their Due: They lick
The Being of God is not more ſure, than his Pro- up the Blood of the King of Iſrael : The Tongues
miſes, than his Sentences of Judgment. Well may of thoſe brute Creatures ſhall make good the
we appeal the Teſtimony of the World in both : Tongue of God's Prophet: Michaiah is Juftified,
If there be not Plagues for the Wicked ; if there Naboth is Revenged , the Baalites Confounded,
be not Rewards for the Righteous ; God hath not Abab Judged : Righteous art thou O God in all thy
ſpoken by us.
Ways, and Holy in all thy Works.
Not Abab only, but good FEHOSHAP HAT
is carryed with the Multitude; their Forces are
not fo truit his Prophets
, that he dares truft him. Ahaziah ſick, and Elijah revenged.
ſelf in his own Cloaths : Thus ſhall he elude Mi-
cha abiria Threat In wis fitha hudgmenit ofis God; A Habab fucceeded his Father Abab, both in huis
fuſpected Diſguiſe : How fondly do vain Men better Iſſue of thoſe Loins, of thoſe Examples ?


God

LIB. XIX.
ELIJA H ſick, &c.
251
Ty;
God follows him with a double Judgment ; of the other; what worſe? This affront of whatever
Revolt of Moab, and of his own Sickneſs : All Abaziah cannot eſcape without a Revenge: There
the Reign of Abab had Moab been a quiet Tributa-fore thus faith the Lord, Thou ſhalt not come down from
and furniſhed Iſrael with rich Flocks, and Flee- that Bed, on which thou art gone up, but shalt ſurely
ces; now their Subjection dies with that warlike die. It is an high Indignity to the True God,
King, and will not be Inherited : This Rebellion not to be ſought to in our Neceſſities; but ſo to
cook Advantage, as from the weaker Spirits, fo be caſhiered from our Devotions, as to have a
from the fickly Body of Abaziah, whoſe Diſeaſe falſe god thruſt in his room, is ſuch a ſcorn, as
was not Natural, but Caſual : Walking in his Pa- it is well if it can eſcape with one Death: Let
lace of Samaria, ſome grate in the Floor of his now the famous god of Ekron take off that brand
Chamber, breaks under him, and gives way to that of feared Mortality, which the living God hath
fall, whereby he is bruiſed, and languiſheth: The ſet upon Ahaziah : Let Baal-zebub make good ſome
ſame Hand that guided Ahab's Shaft, cracks Aba- better news to his diſtreſſed Supplicant : Rather
ziah's Latteſs : How infinite variety of plagues the King of Iſrael is himſelf (without his Repen-
hath the juft God for obſtinate Sinners ? Whe- tance) hafting to Beel-zebub. This Errand is foon
ther in the Field or in the Chamber, he knows to done; the Meſſengers are returned, e'er they go:
find them out : How fearleſly did Abaziah walk Nor a little were they amazed to hear their ſecret
on his wonted Pavement ? The Lord hath laid a Meſſage from anothers Mouth ; neither could
Trap for him, whereinto, while he thinks leaft, chuſe but think, he that can tell what Abaziah
he falls irrecoverably : No place is ſafe for the Man ſaid, what he thought, can foretel how he ſhall
that is at variance with God.
ſpeed: We have met with a greater God than we
The Body of Abaziah was not more Sick, than went to ſeek; what need we inquire for another
his Soul was Graceleſs : None but Chance was Anſwer? With this conceit, with this report, they
his Enemy, none but the god of Ekron muſt be return to their fick Lord, and aſtoniſh him with
his Friend: He looks not up to the Omnipotent fo ſhort, ſo fad a Relation : No marvel if the King
Hand of Divine Juſtice for the Diſeaſe, or of Mer-inquired curiouſly of the Habit, and Faſhion of
cy for the Remedy: An Idol is his Refuge, whe- the Man, that could know this, that durft ſay
ther for Cure or Intelligence : We hear not till this: They deſcribe him a Man whether of an
now of Baal-zebub : This new god of flies is hairy Skin, or of rough, coarſe, careleſs, Attire;
(perhaps) of his making, who now is a Suter to thus dreft, thus girded : Ahaziah readily appre-
his own Érection : All theſe Heathen Deities were hends it to be Elijah, the old Friend of his Father
but a Devil, with change of Appellations; the shab, of his Mother Jezebel : More than once
influence of that evil Spirit deluded thoſe miſerable had he ſeen him (an unwelcom Gueſt) in the
Clients ; elſe, there was no fly ſo impotent as that Court of Iſrael: The times had been ſuch, that
outſide of the god of Ekron: Who would think the Prophet could not at once ſpeak true, and
that any Iſraelite could ſo far dote upon a Stock, pleaſe : Nothing but Reproofs and Menaces foun-
a Fiend? Time gathered much credit to this Idol; ded from the Mouth of Elijah ; Michaiah and he
infomuch as the Jews afterwards ſtiled Beel-zebub, were ſtill as welcome to the Eyes of that guilty
the Prince of all the Regions of Darkneſs : Aba- Prince, as the Syrian Arrow was into his Fleſh":
ziah is the firſt that brings his Oracle in Requeſt, Too well therefore had Ahaziah noted that que-
and pays him the Tribute of his Devotion : He rulous Seer, and now is not a little troubled to
fends Meſſengers, and ſays, Go inquire of Baal-ze- ſee himſelf (in Succeſſion) haunted with that bold
bub the god of Ekron, whether I ſhall recover of this and ill-boding Spirit.
Diſeaſe : The Meſſage was either Idle, or Wicked: Behold the true Son of Jezebel, the anguiſh of
Idle, if he ſent it to a Stock ; 'if to a Devil, both his Diſeaſe, the expectation of Death cannot take
Idle and Wicked. What can the moſt intelligent off the edge of his perſecution of Elijah : It is
Spirits know of future things, but what they
ſee againſt his will that his Death-bed is not Bloody :
either in their Cauſes, or in the light of Partici- Had Abaziah meant any other than a cruel Vio-
pation. What a madneſs was it in Abaziah to ſeek lence to Elijah, he had ſent a peaceable Meſſen-
to the Poſtern, while the Fore-gate ſtood open ? ger, to call him to the Court, he had not fent a
Could thoſe evil Spirits truly foretel Events 10 Captain, with a Band of Soldiers to fetch him :
way Pre-exiſtent, yet they might not without The Inſtruments which he uſeth, carry Revenge
Sin' be conſulted : The evil of their Nature de- in their Face: If he had not thought Elijah more
bars all the Benefits of their Information: If not than a Man, what needed a Band of fifty to ap-
as Intelligencers, much leſs may they be ſought prehend one ? And if he did think him fuch,
to, as Gods : Who cannot bluſh to hear and fee, why would he ſend to apprehend him by fifty
that even the very Evangelical Iſrael ſhould yield Surely Abaziah knew of old how miraculous a
Pilgrims to the Shrines of Darkneſs? How many, a Prophet Elijah was: What Power that Man had
after this clear light of the Goſpel, in their Lof- over all their baſe Deities : What command of the
fes, in their Sickneſſes, ſend to theſe Infernal Ora- Elements, of the Heavens: And yet he ſends to
cles, and damn themſelves wilfully, in a vain Cu- attack him. It is a ſtrange thing to ſee how wil-
rioſity: The Meſſage of the jealous God inter- fully Godleſs Men ſtrive againſt the ſtream of
cepts them, with a juſt Diſdain, as here by Elijah, their own Hearts : Hating that which they know
It is not becauſe there is not a God in Iſrael, that ye go Good, fighting againſt that which they know Di-
to inquire of Baal-zebub the god of Ekron? What vine. What a groſs diſagreement is in the Mef-
can be a greater diſparagement to the True God, fage of this Iſraelitiſh Captain ? Thou Man of God,
than to be neglected, than to ſtand aſide, and the King hath ſaid, Come down; if he were a Man
ſee us make love to an helliſh Rival? Were there of God, how hath he offended? And if he have
no God in Iſrail, in Heaven, what could we do I juſtly offended the Anointed of God, how is he
Kka
a Man

252
Contemplations.
LIB. XIX.
ance.
a Man of God? And if he be a Man of God, may make an Example dangerous; preſently
and have not offended, why ſhould he come therefore do they hear, re know not of what Spirit
down to Puniſhment ? Here is a kind Confeffion, ye are: It is the Calling that varies the Spirit ;
with a falſe Heart, with bloody Hands : The Elijah was God's Miniſter for the Execution of
World is full of thoſe windy Courtefies, real Cru- fo ſevere a Judgment; they were but the Ser-
elties : Deadly Malice lurks under fair Comple- vants of their own impotent Anger; there was
ments, and while it flatters, killeth. The Pro-Fire in their Breaſts, which God never kindled;
phet hides not himſelf from the purſuit of Abazi- far was it from the Saviour of Men, to ſecond
ab; rather he fits where he may be moſt conſpi- their earthly Fire, with his heavenly ; he came
cuous, on the Top of an Hill: This Band knows indeed to ſend Fire upon Earth ; but to warm,
well where to find him; and climbs up, in the not to burn; and if to burn, not the Perſons of
fight of Elijah, for his Arreſt : The Steepneſs of Men, but their Corruptions : How much more
the Aſſentº ( when they drew near to the higheſt ſafe is it for us to follow the meek Prophet of the
Reach ) yielded a Convenience, both of Reſpira- New Teſtament, than that fervent Prophet of
tion and Parl: Thence doth the Captain imperi- the Old : Let the matter of our Prayers be the
ouſly call down the Prophet. Who would not ſweet Dews of Mercy, not the Fires of Venge-
tremble at the dreadful Anſwer of Elijah, if I be a
Man of God, then let Fire come down from Heaven and Would not any Man have thought Abaziah fuffi-
conſume thee, and thy Fifty : What ſhall we ſay ? ciently warned by ſo terrible a Judgment : Could
That a Prophet is revengeful, that Soldiers fuffer he chuſe but ſay, It is no medling with a Man
while a Prophet ſtrikes ; that a Prince's Command that can ſpeak Lightning and Death: What he
is anſwered with Imprecation, Words with Fire ; hath ſaid concerning me, is too well approved
that an unarmed Seer ſhould kill one and fifty at by what he hath done to my Meſſengers ; God's
a Blow? There are few Tracks of Elijah that are Hand is with him ; mine ſhall not be againſt him:
ordinary, and fit for common Feet: His Actions Yet now, behold the Rage of Abaziah is ſo much
are more for Wonder, than for Precedent : Not the more kindled by this Fire from Heaven ; and
in his own Defence would the Prophet have been a more reſolute Captain, wich a ſecond Band,
the Death of ſo many, if God had not by a pecu- is ſent to fetch Elijah to Death; this Man is in
liar Inſtinct made him an Inſtrument of this juft haſt, and commands not only his Deſcent, but
Vengeance. The Divine Juſtice finds it meet to his Speed; Come down quickly : The Charge im-
do this for the Terror of Iſrael, that he might plies a Threat ; Elijah muſt look for Force, if he
teach them, what it was to contemn, to perfecute yield not: There' needs no other Weapon for
a Prophet; that they might learn to fear him Defence, for Offence, than the fame Tongue,
whom they had forſaken, and confeſs that Heaven the ſame Breath: God hath Fire enough for all
was ſenſible of their Inſolencies, and Impieties. the Troops of Abaziah. Immediately, doth a
If not as viſibly, yet as certainly doth God puniſh ſudden Flame break out of Heaven, and con-
the Violations of his Ordinances, the Affronts ſume this forward Leader, and his bold Follow-
offered to his Meſſengers, ftill and ever: Not ers: It is a juſt preſage and deſert of Ruin, not
ever with the ſame ſpeed; ſometime, the Punish- to be warned: Worthily are they made Examples,
ment overtakes the Act: Sometimes dogs it a far that will not take them.
off, and ſeizeth upon the Offender, when his What Marble, or Flint is harder than a wicked
Crime is forgotten: Here, no ſooner is the Word Heart ? As if Abaziah would deſpitefully ſpit in
out of Elijah's Mouth than the Fire is out of Hea- the Face of Heaven, and wreſtle à Fall with the
ven. Oh the wonderful Power of a Prophet ! Almighty ; he will needs yet again ſet a third
There fits Elijah in his coarſe Mantle, on the Captain upon ſo deſperate an Imployment : How
Top of the Hill, and commands the Heavens, hot a Service muſt this Commander needs think
and they obey him ; Let Fire fall down from Hea- himſelf put upon ? Who can but pity his Straits ?
ven; he needs no more but ſay what he would There is Death before him, Death behind him :
have done : The Fire falls down, as before upon If he go not, the Kings Wrath is the Meſſenger
the Sacrifice in Carmel, ſo now upon the Soldiers of Death; if he go, the Prophet's Tongue is the
of Abazial : What is Man in the Hands of his Executioner of Death : Many a hard Task will
Maker? One Flash of Lightning hath conſumed follow the Service of a Prince wedded to his
this one and fifty. And if all the Hofts of Iſrael, Paſſion, divorced from God; unwillingly, doubt-
yea of the World, had been in their rooms, there leſs, and fearfully doth this Captain climb up
had needed no other Force. What Madneſs is it the Hill, to ſcale that impregnable Fort ; but
for him whoſe Breath is in his Noftrils, to con now when he comes near to the Affault, the
tend with the Almighty ? The time was, when Battery that he lays to it, is his Prayers ; his
two zealous Diſciples would fain have imitated fureſt Fight is upon his Knees: He went up, and
this fiery Revenge of Elijah, and were repelled came, and fell upon his Knees, before Elijah, and be-
with a Check; the very Place puts them in mind fought him, and ſaid unto him, o Man of God, I pray
of the Judgment : Not far from Samaria was this thee, let my Life, and the Life of theſe fifty thy Sera
done by Elijah, and wiſh to be done by his Dif- vants, be precious in thy sight. He confeffes the
ciples; fo churliſh a Rejection of a Saviour ſeem- Judgment that befell his Predeceffors; the Mo-
ed no leſs hainous, than the endeavour of appre- numents of their Deſtruction were in his Eye,
hending a Prophet : Lord, wilt thou that we com- and the Terror of it, in his Heart; of an Enemy
mand Fire to come down from Heaven, and conſume therefore he is become a Supplicant, and ſues not
them, as Elias did. The World yielded but one ſo much for the Prophet's Yieldance, as for his
Elins; that which was zeal in hin, might be fury own Life : This was the way to offer Violence to
in another ; the leaſt Variation of Circumſtance I the Prophet of God, to the God of that Prophet,
even

Lib. XIX.
The Rapture of ELIJA H.
253
go
even humble Supplications: We muſt deprecate
that Evil, which we would avoid ; if we would
force Bleſſings, we muſt intreat them. There is
The Rapture of ELIJA 11.
nothing to be gotten from God by ſtrong Hand;
anything by dit is Thehleifen of the Captain is L One hand happily hath Elijah fought the Wars
down with him ſpeedily, fearleſly. The Pro- glorious Victories, God will ſend him a Chariot of
phet cafts not with himſelf; What Safety can Triumph: Not ſuddenly would God ſnatch away
there be in this Journey ? I ſhall put my ſelf into his Prophet without Warning, without Expecta-
the Hands of rude Soldiers, and by them into the tion; but acquaints him before hand with the
Hands of an inraged King; if he did not eagerly Determination of his Glory. How full of hea-
thirſt after my Blood, he had never fought it, venly Joy was the Soul of Elijah, while he fore-
with ſo much Lofs ; but, ſo foon as he had a knew, and lookt for this inftant Happineſs?
Charge from the Angel, he walks down reſolute- With what Contempt did he caſt his Eyes upon
ly, and ( as it were ) dares the Dangers of ſo that Earth, which he was now preſently to leave?
great an Hoftility; he knew that the ſame God With what Raviſhment of an inward Pleaſure did
who had fought for him, upon the Hill, would he look upon that Heaven which he was to enjoy?
not leave him in the Valley; he knew that the For a meet Farewell to the Earth, Elijah will go
Angel which bade him go, was guard enough viſit the Schools of the Prophets before his Depar-
againſt a World of Enemies. Faith knows not ture: Theſe were in his Way : Of any Part of
how to fear; and can as eaſily contemn the Sug- the Earth they were neareſt unto Heaven: In an
geſtion of Perils, as Infidelity can raiſe them. holy Progreſs therefore he walks his laſt Round,
The Prophet looks boldly upon the Court, from Gilgal ( near Jordan ) to Bethel, from Bethel
which doubtleſs was not a little diſaffected to him, to Fericho, from Fericho to Fordan again. In all
and comes confidently into the Bed-chamber of theſe facred Colleges of Divines, he meant to
Abaziah ; and ſticks not to ſpeak over the ſame leave the Legacy of his Love, Counſel, Confir-
Words to his Head, which he had ſent him not mation, Bleſſing. How happy a thing it is,
long ſince by his firſt Meſſengers : Not one Sylla- while we are upon Earth to improve our Time
ble will the Prophet abate of his Errand; it is not and Gifts to the beſt behoof of God's Church?
for an Herald of Heaven to be out of Counte- And after the Aſſurance of our own Bleſſedneſs,
nance; or to mince ought of the moſt killing to help others to the ſame Heaven? But, O God,
Meſſages of his God.
who can but wonder at the Courſe of thy wiſe and
Whether the inexpected Confidence both of powerful Adminiſtrations ? Even in the midſt of
the Man, and of the Speech amazed the ſick King the Degeneration and Idolatries of Iſrael, haft
of Iſrael, or whether the fear of ſome preſent thou reſerved to thy ſelf whole Societies of holy
Judgment ( wherewith he might ſuſpect Elijah to Prophets; and out of thoſe ſinful and revolted
come armed upon any Act of Violence that ſhould Tribes, haft raiſed the two great Miracles of Pro-
be offered ) over-awed him ; or whether now at phets, Elijah and Eliſha, in an immediate Suc-
the fight and hearing of this Man of ceffion : Fudab it ſelf under a Religious Jebolha-
God, the King's Heart began to relent, and phat, yielded not ſo eminent and clearly illumina-
check it ſelf for that Sin, for which he was juſtly ted Spirits : The Mercy of our provident God
reproved, I know not ; but ſure I am, the Pro- will neither be confined nor excluded : Neither
phet goes away untouched ; neither the furious confined to the Places of Publick Profeffion, nor
Purpoſes of Ahaziah, nor the Exaſperations of a excluded from the depraved Congregations of his
Jezebel can hurt that Prophet, whom God hath own People; where he hath loved, he cannot
intended to a fiery Chariot : The Hearts of Kings eaſily be eſtranged: Rather, where Sin abounds,
are not their own : Subjects are not ſo much in his Ġrace aboundeth much more; and raiſeth ſo
their Hands, as they are in their Maker's : How much ſtronger Helps, as he ſees the Dangers
eaſily can God tame the Fierceneſs of any Crea- greater.
ture, and in the midſt of their moſt heady Ca Happy was Eliſha in the Attendance of fo gra-
reer, ſtop them on the ſudden, and fetch them cious a Maſter, and the more happy that he
upon the Knees of their humble Submiſſion ? It knows it : Fain would Elijah ſhake him off at Gil-
is good truſting God with the Events of his own gal; if not there, at Bethel ; if not yet there, at
Commands; who can at pleaſure either avert fericho. A private Meſſage ( on which Elijah
Evils, or improve them to Good.
muſt go alone ) is pretended, from the Lord :
According to the Word of thie Prophet, Abazi-Whether ſhall we ſay the Prophet did this for the
ab dies: Not two whole Years doch he fit in the Tryal of the conſtant Affection of his careful and
Throne of Iſrael; which he now muit yield ( in diligent Servant ; or, that it was concealed from
the Want of Children ) to his Brother. Wickedneſs Elijah that his Departure was revealed to Eliſha :
fhortens his Reign; he had too much of Abab and Perhaps he that knew of his own Reception into
Fezebel
, to expect the Bleſſing, either of Length, Heaven, did not know what Witneffes would be
or Proſperity of Government : As always in the allowed that Miraculous Act: And now his
other, ſo oft-times in this World doth God teſtify humble Modeſty affected a filent and un-noted
his Anger to wicked Men: Some live long, that Paffage ; even Eliſha knew ſomething that was
they may aggravate their Judgment; others die hid from his Maſter, now upon the Threſhold of
foon, that they may haften it.
Heaven : No meer Creature was ever made of
the whole Counſel of the Higheſt : Some Things
have been diſcloſed to Babes and Novices, that
have been cloſed up to the moſt Wife and Judici-
laſt, upon

Ous :
254
Contemplations.
LIB. XIX.


ous: In natural Speculations the greater Wit, and thou hadît raiſed thy ſelf from the Dead, thou
deeper Judgment ſtill carries it ; but in the Reve- wouldſt be ſeen of more than five hundred Bre-
lations of God, the favour of his Choice ſways thren at once; and when thou wouldft raiſe up
all, not the Power of our Apprehenſion : The thy glorified Body from Earch into Heaven, thou
Maſter may both command and intreat his Ser- didſt not aſcend from ſome cloſe Valley, but from
vants ſtay, in vain : Eliſha muſt be pardoned this the Mount of Olives ; not in the Night, not alone,
holy and zealous Diſobedience, As the Lord liveth, but in the clear Day, in the View of many Eyes;
and as thy Soul liveth, I will not leave thee: His which were ſo fixed upon that Point of thine Hea-
Maſter may be withdrawn from him, he will not ven, that they could ſcarce be removed by the
be withdrawn from his Maſter. He knew that Check of Angels.
the Bleſſing was at the Parting ; and if he had Fordan muft be croſſed by. Elijah in his way to
diligently attended all his Life, and now ſacked Heaven: There muſt be a meet Parallel berwix
in the laſt Act, he had loſt the Reward of his the two great Prophets, that ſhall meet Chriſt
Service. The Evening praiſes the Day, and the upon Tabor ; Moſes and Elias; both received Vi-
chief Grace of the Theater is in the laſt Scene: fions on Horeb, to both God appeared there in
Be faithful to the Death, and I will give thee a Crown Fire, and other Forms of Terror ; both were
of Life.
fent to Kings, one to Pharoah, the other to Ahab:
That Elijah ſhould be tranſlated, and what Day Both prepared miraculous Tables, the one of
he ſhould be tranſlated, God would have no Se-Quails and Manna in the Defart, the other of
cret : The Sons of the Prophets at Bethel, at Je Meal and Oil in Sarepta : Both opened Heaven,
richo, both know it, and ask Eliſha if he knew it the one for that nouriſhing Dew, the other for
not: Knowest thou that the Lord will take away thy thoſe refreſhing Showers: Both revenged Idola-
Mafter from thy head this day ? and he anſwered, tries with the Sword, the one upon the Worſhip-
Yea, I know it, hold ye your peace. How familiarly pers of the Golden Calf, the other upon the four
do theſe Prophets inter-know one another? How hundred Baalites : Both quenched the Drought of
kindly do they communicate their Viſions ? Sel- Iſrael, the one out of the Rock, the other out of
dom ever was any Knowledge given to keep, but the Cloud : Both divided the Waters, the one of
to impart : The Grace of this rich Jewel is loſt in the Red Sea, the other of Jordan; both of them
Concealment. The Removal of an Elijah is ſo are forewarned of their Departure; both muſt be
important a Buſineſs, that it is not fit to be done fercht away beyond Jordan ; the Body of Elijah
without Noiſe : Many ſhall ſhave their ſhare in is tranſlated, the Body of Moſes is hid : What
his Lofs: He muſt be miſſed on the ſudden : It Mofes doth by his Rod, Elijah doth by his Mantle;
was meet therefore that the World ſhould know with that he ſmites the Waters, and they ( as
his Rapture ſhould be Divine and Glorious. I do fearing the divine Power which wrought with the
not find where the Day of any natural Death is Prophet ) run away from him, and ſtand on
notified to ſo many: By how much more wonder Heaps, leaving the dry Channel for the Paſſage
there was in this Aſſumption, by ſo much more of thoſe awful Feer : It is not long ſince he
ſhall it be fore-revealed. It is enough for ordina- muleted them with a general Exſiccation; now
ry Occurrents to be known by their Event: Su- he only bids them ſtand aſide, and give way to
pernatural Things have need of Premonition, his laſt Walk; that he might with dry Feet mount
that Men's Hearts may be both prepared for their up into the Celeſtial Chariot.
Receipt, and confirmed in their Certainty. Thrice The Waters do not now firſt obey him ; they
was Eliſha intreated, thrice hath he denied to ſtay, know that Mantle of old; which hath oft given
behind his now departing Maſter; on whom both Laws to their falling, riſing, ſtanding; they are
his Eyes and his Thoughts are ſo fixed, that he paſt over ; and now when Elijah finds himſelf
cannot give Allowance ſo much as to the Inter-treading on his laſt Earth, he profers a munificent
pellation of a Queſtion of his Fellow-Prophets : Boon to his faithful Servant, Ask what I ſhall do
Together therefore are this wonderful Pair for thee before I am taken from thee. I do not hear
come to the laſt Stage of their Separation, the him ſay, Ask of me when I am gone; in my glorified
Banks of Jordan. Thoſe that were not admitted Condition, I ſhall be more able to beſtead thee; but, ask
to be Attendants of the Journey, yet will not be before I go. We have a Communion with the
debarred from being Spectators of ſo marvellous Saints departed, not a Commerce; when they
an Iffue. Fifty Men of the Sons of the Prophets, are inabled to do more for us, they are leſs apt
went and ſtood to view afar off ; I marvel there to be ſolicited by us. It is a ſafe ſuing where we
were no more : How could any Son of the Pro are ſure that we are heard. Had not Elijah re-
phets ſtay within the College Walls that Day ; ceived a peculiar Inſtinct for this profer, he had
when he knew what was meant to Elijah? Per- not been thus liberal : It were Preſumption to be
haps, though they knew that to be the Prophets bountiful on another's Coft, without leave of the
laft Day; yet they might think his Diſparition Owner: The Mercy of our good God allows his
ſhould be ſudden, and inſenſible ; beſides they Favourites not only to receive, but to give ; not
found how much he affected Secrecy in this inten- only to receive for themſelves, but to convey
ded Departure ; yet the fifty Prophets of Jericho Bleſſings to others : What can that Man want
will make Proof of their Eyes, and with much that is befriended of the Faithful ?
Intention aſſay who ſhall have the laſt Sight of Eliſha needs not go far to ſeek for a Suit; it was
Elijah. Miracles are not purpoſed to Silence and in his Heart, in his Mouth : Let a double portion of
Obſcurity : God will not work Wonders without thy Spirit be upon me. Every Prophet muft be a Son
Witneſſes; ſince he doth them on purpoſe to win to Elijah; but Eliſha would be his Heir, and craves
Glory to his Name, his End were fruſtrate with the happy Right of his Primogeniture, the double
out their Notice. Even ſo, O Saviour, when share to his Brethren: It was not Wealth, nor
Safety,


LIB. XIX.
255
The Rapture of ELIJA H.
Safety, nor Eafe, nor Honour that Eliſha cares for, ture Glorification of this mortal and corruptible
the World lies open before him, he may take his Part.
choice : the reſt he contemneth ; nothing will Even thus, O Saviour, when thou ſhalt deſcend
ſerve him but a large meaſure of his Maſter's Spi- from Heaven with a Shout, with the Voice of an
rit: no carnal Thought was guilty of this ſacred Archangel, and with the Trumpet of God, we
Ambition : Affectation of Eminence was too baſe that are alive and remain, ſhall be caught up toge-
a Conceit to fall into that Man of God: he faw ther with the raiſed Bodies of thy Saints, into the
that the Times needed ſtrong Convictions, he Clouds, to meet thee in the Air, to dwell with
ſaw that he could not otherwiſe weild the Succef- thee in Glory.
ſion to ſuch a Maſter, therefore he ſues for a dou Many Forms have thoſe Celeſtial Spirits taken
ble Portion of Spirit : the Spirit of Prophecy to to themſelves in their Apparitions to Men: but
foreknow, the Spirit of Power to work : we can of all other, moſt often hath the Almighty made
not be too covetous, too ambitious of Spiritual his Meſſengers a flame of Fire: never more pro-
Gifts, ſuch eſpecially as may enable us to win perly than here: How had the Spirit of God kin-
moſt Advantage to God in our Vocations. Our dled the hot Fires of Zeal in the Breaſt of Eli-
Wiſhes are the true Touch-ſtone of our Eftate ; jah? How had this Propher thrice commanded
ſuch as we wiſh to be, we are : worldly Hearts af- Fire from Heaven to Earth ? How fitly now at
fe& Earthly things ; ſpiritual Divine : we cannot laſt do theſe Seraphical Fires carry him from Earth
better know what we are indeed, than by what we to Heaven?
would be.
What do we fee in this Rapture of Elijah, but
Elijah acknowledges the Difficulty, and pro- Violence and Terror, Whirlwind and Fire ? Two
miſes the Grant of ſo great a Requeſt ; ſuſpended of thoſe fearful Repreſentations which the Pro-
yer upon the Condition of Eliſha's Eye-ſight. If phet had in the Rock of Horeb : never any Man
thou ſee me when I am taken from thee, it shall be ſo entred into Glory with eaſe : Even the moſt fa-
unto thee ; but if not, it ſhall not be : What are the vourable Change hath ſome equivalency to a na-
Eyes to the Furniture of the Soul ? What power tural Diffolution. Although, doubtleſs, to Elijah
is there in thoſe viſive Beams to draw down a dou- this Fire had a Lightfomneſs and Reſplendance,
ble Portion of Elijah's Spirit God doth not al- not Terror: this Whirlwind had Speed, not Vio-
ways look at Efficacy and Merit in the Conditi- lence : Thus haſt thou, O Saviour, bidden us
ons of our Actions, but at the Freedom of his when the Elements ſhall be diffolved, and the Hea-
own Appointments : the Eye was only to be em-vens ſhall be flaming about our Ears, to lift up
ployed as the Servant of the Heart, that the deſires our Heads with Joy, becauſe our Redemption
might be ſo much more intended with the fight : draweth nigh. Come Death, come Fire, come
Vehemence is the way to ſpeed both in Earth and Whirlwind, they are worthy to be welcome that
in Heaven; if but the Eye-lids of Eliſha fall, if ſhall carry us to Immortality.
his Thoughts flacken, his Hopes are daſhed; there This Arreption was ſudden, yet Eliſha fees both the
muſt be Fixedneſs and Vigilance, in thoſe that de-Chariot, and the Horſes, and the Aſcent; and cries
fire double Graces.
to his now-changed Maſter, between Heaven and
Elijah was going on, and talking, when the Cha- Earth, My Father,my Father, the chariot of Iſrael, and the
riot of Heaven came to fetch him ; ſurely, had horſemen thereof. Shaphat of Abel-mebolab hath yield-
not that Conference been needful and divine, ited this Title to Elijah, the natural Father of Eliſha,
had given way to Meditation : and Elijah had to the ſpiritual ; neither of them may be neg-
been taken up rather from his Knees, than from lected, but, after the Yoke of Oxen killed at the
his Feet. There can be no better poſture, or ſtate, farewel, we hear of no more Greetings, no more
for the Meſſenger of our Diſſolution to find us Bewailings of his bodily Parent; and now that
in, than in a diligent proſecution of our Calling. Elijah is taken from him, he cries out like a di-
The buſie Attendance of our holy Vocation is no ſtreſſed Orphane, My Father, my Father ; and when
leſs pleaſing to God than an immediate Devotion : he hath loſt the fight of him, he rends his Clothes
happy is the Servant whom the Maſter (when he in pieces, according to the faſhion of the moſt
comes) ſhall find fo doing.
paſſionate Mourners: that Eliſha ſees his Maſter
Oh the fingular Glory of Elijah! What mortal | half-way in Heaven, cannot take away the Sora
Creature ever had this Honour to be viſibly fetch- row of his loſs: the departure of a faithful Pro-
ed by the Angels of God to his Heaven ? Every phet of God is worthy of our Lamentation : nei-
Soul of the Elect is attended and carried to Blef-ther is it private Affection that muſt ſway our
ſedneſs by thoſe inviſible Meſſengers, but, what Grief, but "Reſpects to the Publick : Eliſha fays
Fleſh and Blood was ever graced with ſuch a Con- not only, My Father, but the Chariot and Horſemen
voy? There are three bodily Inhabitants of Hea- of Iſrael. That we have forgone a Father, should
ven, Henoch, Elijah, our Saviour Chriſt. The firſt not ſo much trouble us, as that Iſrael hath loſt his
befc
the Law, the ſecond under the Law, the Guard. Certainly, the view of this heavenly
third under the Goſpel ; all three in a ſeveral Chariot and Horſes that came for Elijah, puts Eli-
form of Tranſlation : our bleſſed Saviour raiſed Sa in mind of that Chariot and Horſemen, which
himfelf to and above the Heavens, by his own "Elijah was to Iſrael. Theſe were God's Chariots,
immediate Power : he aſcended as the Son, they Elijah was theirs : God's Chariot and theirs are
as Servants : He as God, they as Creatures : Eli- upon the ſame Wheels mounted into Heaven: No
jab aſcended by the viſible Miniſtry of Angels, Forces are ſo ſtrong as the Spiritual, the Prayers
Henoch inſenſibly : Wherefore, O God, haſt thou of an Elijah are more powerful, than all the Ar-
done thus, but to give us a Taſte of what ſhall mies of Fleſh : The firſt thing that this Seer dif-
be? To let us ſee that Heaven was never ſhut to cerns, after the ſeparation of his Maſter, is, the
the Faithful: To give us aſſurance of the fu- Nakedneſs of Iſrael in his loſs. If we muſter Sol-
diers,
256
Contemplations.
Lib. XIX.
i
diers, and loſe zealous Prophets, it is but a woful profeſſed Seers are blind : Could they think God
exchange.
would ſend ſuch a Chariot and Horſes for a leſs
Elijah's Mantle fals from him in the riſing ; Voyage than Heaven?
there was no uſe of that, whither he was going; Eliſha (knowing his Maſter beyond all the
there was, whence he was taken : Eliſha juſtly Sphere of Mortality) forbids them: Good-will
takes up this dear Monument of his glorified Ma- makes them unmannerly, their Importunity urges
fter: a good ſupply for his rent Garments : this him till he is aſhamed; not his Approbation bue
was it which (in preſage of his future Right) their Vehemence carries at laſt a Condeſcent:
Elijah inveſted him withal, upon the firſt light, elſe he might perhaps have ſeemed enviouſly un-
when he was ploughing with the twelve Yoke of willing to fetch back ſo admired a Maſter: and
Oxen; now it falls from Heaven to his poffefſion: loth to forego that Mantle. Some things may be
I do not ſee him adore ſo precious a Relique, ! yielded for the redeeming of our own Vexation,
ſee him take it up, caſt it about him : Penſive and and avoidance of others Mif-conſtruction, which
Maſterleſs doth he now come back to the Banks out of true Judgment we ſee no Cauſe to af-
of Jordan, whoſe Stream he muſt paſs in his re- fect.
turn to the Schools of the Prophets. Ere-while The Meſſengers tired with three Days ſearch,
he ſaw what Way that River gave to the Mantle turn back as wiſe as they went : ſome Men are
of Elijah, he knew that Power was not in the beſt ſatisfied, when they have wearied themſelves
Cloth, but in the Spirit of him that wore it : to in their own Ways : nothing will teach them Wit,
try therefore whether he were no leſs the Heir but Diſappointments. Their painful Error leads
of that Spirit, than of that Garment, he took the them to a right Conceit of Elijah's happier Tran-
Mantle of Elijah, and ſmote the Waters, and ſaid, ſportation : thoſe that would find Elijah, let them
Where is the Lord God of Eliſha? Elijah doth not aſpire to the heavenly Paradiſe : let them follow
expoftulate, and challenge, but pray, as if he had the high Steps of his ſincere Faithfulneſs, ſtrong
ſaid, Lord God, it was thy promiſe to me by my depar- Patience, undaunted Courage, fervent Zeal
ted Maſter, that if I should ſee him in his laſē pallage, ſhortly let them walk in the Ways of his holy and
a double pértion of his Spirit ſhould be upon me. I fol- conſtant Obedience : at laſt God ſhall ſend the
lowed him with my eyes in that fire, and whirlwind ; fiery Chariot of Death to fetch them up to that
now therefore, O God, make good thy gracious Word to Heaven of Heavens, where they ſhall triumph in
thy ſervant ; ſhewy Jome token upon me for good; make everlaſting Joys.
this the firſt proof of the miraculous power wherewith
thou ſhalt in due me : Let Jordan give the same way
to me as it gave to my Maſter. Immediately the
Stream (as acknowledging the ſame Mantle,
(Healing the Waters.
though in another hand) divides it ſelf, and yields
Paſſage to the Succeſſor of Elijah.
ELISHA 3Curſing the Children.
The fifty Sons of the Prophets having been afar
off Witneſſes of theſe admirable Events, do well
ſee that Elijah (though tranſlated in Body) hath
yer left his Spirit behind him; they meet Eliſha, T is good making uſe of a Prophet whiles we
and bow themſelves to the Ground before him : have him. Eliſha ftaied ſome while at Fericho;
It was not the outſide of Elijah which they had the Citizens reſort to him with a common Suit:
wont to ſtoop unto, with ſo much Veneration, it their Structure was not more pleaſant, than their
was his Spirit; which fince they now find in ano- Waters unwholſome, and their Soil by thoſe cor-
ther ſubject, they entertain with equal Reverence: rupt Waters: they ſue to Eliſha for the Remedy.
No Envy, no "Emulation raiſeth up their Sto- Why had they not all this while made their moan
machs againſt Elijah's Servant; but where they to Elijah? Was it that they were more awed with
fee eminent Graces they are willingly proſtrate. his greater Auſterity ? Or, was it that they niet
Thoſe that are truly gracious, do no leſs rejoyce not with ſo fit an Opportunity of his Commemo-
in the Riches of others Gifts, than humbly under-ration amongſt them? It was told them what
value their own. Theſe Men were trained up Power Eliſha had exerciſed upon the waters of
in the Schools of the Prophets, Eliſha at the Plough Fordan, and now they ply him for theirs : Exam-
and Carr, yet now they ſtand not upon Tearms ples of Beneficence eaſily move us to a requeſt,
of their Worth, and his Meanneſs, but meekly and expectation of Favours.
fall down before him whom God will honour: It What ailed the waters of Jericho ? Surely, ori-
is not to be regarded who the Man is, but whom ginally they were not ill affected : no Men could
God would make him. The more unlikely the be ſo fooliſh as to build a City where neither
means is, the more is the glory of the Work-Earth nor Water were uſeful. Meer proſpect
man: It is the Praiſe of an holy Ingenuity to could not carry Men to the neglect of Health and
magnifie the Graces of God where ever it finds Profit. Hiel the Bethelite would never have re-
them.
edified it with danger of a Curſe, ſo lately as in
Theſe young Propħets are no leſs full of Zeal, the Days of Abab, if it had been of old notori-
than Reverence; Zeal to Elijah, Reverence to ous for fo foul an Annoiance : not therefore the
Eliſha : they ſee Elijah carried up in the Air; they ancient Malediction of Joſhua, not the Neighbour-
knew this was not the firſt time of his ſupernatu- hood of that noiſome Lake of Sodom, was guilty
ral removal ; imagining it therefore poffible that of this Diſeaſe of the Soil, and Waters, but the
the Spirit of God had caft him upon fome remote late Sins of the Inhabitants. He turneth the rivers,
Mountain, or Valley, they profer the Labour of into a wilderneſs, and water-Springs into a dry ground,
their Servants to ſeek him : In ſome Things even a fruitful land into barrenneſs, for the wickedneſs of
(Relieving the Kings.

them

Lib. XIX.
ELISHA curſing the Children.
257
them that dwell therein : How oft have we ſeen the Colledge at Bethel. Bethel was a place of ſtrange
fame Field both full and famiſhing ? How oft the Compoſition : There was at once the Golden Calf
fame Waters both ſafe, and by ſome Irruption or of Jeroboam; and the School of God: True Re-
new Tincture hurtful ? Howſoever natural Cauſes ligion and Idolatry found a free harbour within
may concur, Heaven and Earth', and Air, and thoſe Walls: I do not marvel that God's Prophets
Waters follow the Temper of our Souls, of our would plant there; there was the moſt need of
Lives, and are therefore indiſpoſed becauſe we their Preſence, where they found the Spring-
are fo : Fericho began now to make it ſelf capable head of Corruption : Phyſitians are of moſt uſe
of a better State, ſince it was now become a Re- where Diſeaſes do abound : As he was going up by
ceptacle of Prophets : Eliſha is willing to gratifie the way, there came forth little Children out of the Ci-
his Hofts; it is reaſon that any Place ſhould fare ty, and mocked him, and said to him, Go
ир
thou
the better for the preſence of Divines. The Me- Bald-head, Go up thou Baid-bead. Even the very
dicine is more ſtrange than the Diſeaſe. Bring me Boys of Bethel have learned to ſcoff at a Prophet;
a new Cruſe, and put ſalt therein : Why a Cruſe ? the ſpight of their Idolâtrous Parents is eaſily Pro-
Why new? Why Salt in that new Cruſe ? How pagated ; Children are ſuch as their Inſtitution ;
ſhould Salt make Water potable? Or, if there but Infancy is led altogether by Imitation, it
were any ſuch Vertue in it, what could a Cruſe- hath neither Words nor Actions infuſed by others;
ful do to a whole Current ? Or, if that Meaſure if it have good or ill Language, it is but borrow-
were ſufficient, what was the age of the Cruſe ed; and the ſhame or thank is due to thoſe that lent
to the force of the Salt ? Yet Eliſha calls for Salt it them.
in a new Cruſe. God ( who wrought this by his What was it that theſe ill-taught Children up-
Prophet) is a free Agent; as he will not bind his braided to the Prophet, but a flight natural De-
Power tó Means; ſo will he by his Power bind feet; not worthy the name of a Blemiſh, the want
unlikely Means to perform his Will.
of a little hair ; at the beſt a comely Excrement,
Natural Proprieties have no place in miraculous no part of the Body; had there been Deformity
Works: no leſs eaſie is it for God to work by in that ſmoothneſs of the Head, which ſome great
contrary, than ſubordinate Powers.
Wits have honoured with Praiſes, a faultleſs and
The Prophet doth not caſt the Salt into the remedileſs Eye-fore had been no fit matter for a
Channel, but into the Spring of the Waters; if Taunt: How ſmall Occaſions will be taken to diſ-
the Fountain be redreſſed, the Streams cannot be grace a Prophet ? If they could have ſaid ought
faulty; as contrarily, the Purity and Soundneſs worſe, Eliſha had not heard of this ; God had
of the Stream avails nothing to the Redreſs of crowned that Head with Honour, which the Be-
the Fountain : Reformation muſt begin at the thelitiſh Children loaded with Scorn. Who would
Well-head of the Abuſe: the order of Being is a have thought the rude terms of waggish Boys
good Guide to the Method of Amending. Ver- worthy of any thing but Neglect ? Eliſha looks at
tue doch not run backward : had Eliſha caſt the them with ſevere Brows, and (like the Heir of
Salt into the Brooks and Ditches, the Remedy him that called down Fire upon the two Cap-
muſt have ſtriven againſt the Stream, to reach up tains and their Fifties) Curſes them in the Name
to the Spring : now it is but one Labour to cure of the Lord; two She-bears out of the Wood
the Fountain. Our Heart is a Well of bitter and haſten to be his Executioners, and tear two and
venomous Water, our Actions are the Streams : forty of them in pieces. O fearful example of Di-
In vain ſhall we cleanſe our Hands, whiles our vine Juſtice! This was not the revenge of an An-
Hearts are evil.
gry Prophet, it was the Puniſhment of a Righte-
The Cruſe and the Salt muſt be their own: the ous Judge: God and his Seer looke through theſe
Ad muſt be his, the Power Gods : He caſt the Salt Children, at the Parents, at all Iſrael ; he would
into the Spring, and ſaid, Thus faith the Lord, I have puniſh the Parents Mif-nurturing their Children,
healed these waters ; there ſhall not be from thence any (to the contemptuous uſage of a Prophet) with
more death, or barrenneſs. Far was it from Eliſha to the Death of thoſe Children, which they had miſ-
challenge ought to himſelf: Before, when he taught : He would teach Iſrael what it was to mil-
ſhould divide the Waters of Fordan, he did not fay, uſe a Prophet : And if he would not indure theſe
Where is the Power of Eliſha, but, Where is the Contumelies unrevenged in the Mouths of Chil-
Lord God of Elijah? And now, when he ſhould dren, what Vengeance was enough for Aged Per-
cure the Waters of Fericho, he ſays not, Thus faith fecutors ?
Elifba, but, Thus faith the Lord, I have healed theſe Doubtleſs ſome of the Children eſcaped to tell
waters. How careful is the Man of God that no the News of their Fellows; what Lamentation
part of God's Glory ſhould fick to his own Fin- do we think there was in the Streets of Bethel ?
gers. Fericho ſhall know to whom they owe the How did the diſtreſſed Mothers wring their Hands
Bleſſing, that they may duly return the Thanks. for this woful Orbation? And now when they
Eliſha profeſſes he can do no more of himſelf than came forth to fetch the Remnants of their own
that Salt, than that Cruſe; only God ſhall work Fleſh, what a fad Spectacle it was to find the Fields
by him, by it: And what ever that Almighty ſtrewed with thoſe mangled Carkaffes ? It is an
Hand undertakes, cannot fail, yea is already done: unprofitable Sorrow that follows a Judgment;
Neither doth he ſay, I will beal, but, I have beal- had theſe Parents been as careful to train up their
ed: Even ſo, o God, if thou caft into the foun- Children in good Diſcipline, and to correct their
tain of our Hearts, but one Cruſe-ful of the Salt Diſorders, as they are now paſſionate in bemoan-
of thy Spirit, we are whole, no thought can paſsing their Loſs, this Slaughter had never been :
between the Receipt and the Remedy.
In vain do we look for good of thoſe Children
As the General Viſitor of the Schools of the whoſe Education we have neglected: In vain do we
Prophets, Eliſha pafſeth from Fericho to that other grieve for thoſe Miſcarriages, which our care might
have prevented.
LI
Eliſha

258
Contemplations.
LIB. XIX.
Eliſha knew the Succeſs, yet doth he not balk | Armies, are upon foot. They are no ſooner come
the City of Bethel : Do we not wonder that the into the parching Wilds of Edom, than they are
furious impatience of thofe Parents, whom the ready to die for Thirſt; if the Channels were far
Curſe of Eliſha robbed of their Children, did not off, yet the Waters were further ; the ſcorching
break forth to fome malicious Practice againſt the Beams of the Sun have dried them up; and have
Prophet? Would we not think the Prophet might left thoſe Rivers more fit for Walk, than Enter--
miſdoubt fome hard Meaſure from thoſe exaſpe- tainment: What are the greateſt Monarchs of the
rated Citizens ? There lay this way; he follows World, if they want but Water to their Mouths ?
God, without fear of Men; as well knowing that What can their Crowns, and Plumes, and rich
either they durft not, or they could not act Vio- Arms avail them, when they are abridged but of
lence, they knew there were Bears in the Wood, that which is the drink of Beafts: With dry
and Fires in Heaven, and if their Malice would Tongues and Lips, do they now confer of their
have ventured above their Courage, they could common Miſery : Fehoram deplores the Calamity
have no more Power over Eliſha in the Streets, into which they were faln; but Jehoſhaphat asks
than thoſe hungry Beaſts had in the Way. Whither for a Prophet: Every Man can bewail a Miſery;
dare not a Prophet go when God calls him? Ha- every Man cannot find the way out of it: Still
ving viſited the Schools of the Prophets, Eliſha re yet I hear good Jehofhaphat ſpeak too late : He
tires to Mount Carmel,and after ſome holy Solitari- ſhould have inquired for a Prophet e’er he had
neſs, returns to the City of Samaria : He can ne- gone forth; ſo had he avoided theſe Straits: Not
ver be a profitable Seer, that is either always or to conſult at all with God, is Fehoram's Sin ; to
never alone : Carmel ſhall fit him for Samaria ; conſult late, is Jebolhaphats; the former is atheous
Contemplation for Action : That Mother City careleſſneſs; the latter, forgetful over-ſight : The
of Iſrael muſt needs afford him moft Work: Yet is beſt Man may llacken good Duties, the worſt con-
the Throne of Abaziah ſucceeded by a Brother temns them.
leſs ill than himſelf, than the Parents of both : Not without ſome ſpecialty from God doth Eli
Ahab's Impiety hath not a perfect Heir of Feho- ja follow the Camp: Elſe, that had been no Ele-
ram : That Son of his hates his Baal, though he ment for a Prophet: Little did the good King of
keeps his Calves. Even into the moſt wicked Fa-Fudah think that God was ſo near him: Purpoſe-
milies it pleaſeth God to caſt his moſt powerful ly was this holy Seer ſent for the Succour of
Reftraints, that all are not equally Vicious : It is Fehofhaphat, and his faithful Followers, when they
no News to fee lewd Men make ſcruple of ſome were ſo far from dreaming of their Delivery, that
Sins : The World were not to live in, if all Sins they knew not of a Danger : It would be wide
were affected by all. It is no thank to Ahab with the beſt Men, if the Eye of Divine Provi-
and Jezebel that their Son is no Baalite : As no dence were not open upon them, when the Eye
Good is traduced from Parents, ſo not all Evil ; of their care is ſhut towards it: How well did
there is an Almighty Hand that ſtops the foul cur- Eliſha in the Wars? The ſtrongeſt Squadron of il-
rent of Nature, ac his Pleaſure: No Idolater can rael was within that Breaſt: All their Armour of
ſay, that his Child ſhall not be a Convert. proof had not ſo much ſafety and protection as
The Affinity betwixt the Houſes of Iſrael and his Mantle : Though the King of Iſrael would
Judah, holds good in Succeſſion; Fehoram inhe- take no notice of the Prophet, yet one of his
rits the Friendſhip, the Aid of Febofhaphat: Whoſe Courtiers did, Here is Eliſha the Son of Shaphat,
Counſel (as is moſt likely) had cured him of that which powred Water on the Hands of Elijah ; this
Bacliſm. It was a good War wherero he ſolicits Follower of Jehoram knows Eliſha by his own
the good King of fudah. The King of Moab Name, by his Fathers, by his Maſters : The Court
(who had been an ancient Tributary from the days of Iſrael was Profane, and Idolatrous enough, yet
of David) falls now from his Homage, and refu- even there Gods Prophet had both Knowledge,
ſes to pay his hundred thouſand Lambs, an hun- and Honour : His very Service to Elijah was e-
dred thouſand Rams with Fleeces, to the King nough to win him Reverence: It is better to be
of Iſrael ; the Backs of Iſrael can ill miſs the Wool an attendant of fome Man, than to be attended
of Moab, they will put on Iron to recover their by many : That he had powred Water on Elijah's
Cloth. Fehoſhaphat had been once well chid, well Hands was infinuation enough, that he could
frighted for joyning with Ahab againſt Aram; yet powr out Water for thoſe three Kings : The three
doth he not ſtick now again to come into the Kings walked down (by the motion of Fehoſha-
Field with Fehoram againſt Moab : The cauſe is phat) to the Man of God: It was news to ſee
more favourable, leſs dangerous; Baal is caſt three Kings going down to the Servant of him
down: The Images of the falſe gods are gone, who ran before the Chariot of Ahab : Religion
though the falſe Images of the true God ſtand ſtill; and Neceffiey have both of them much power of
beſides, this Rebellious Moab had joyned with the Humiliation, I know not whether more : Either
Syrians formeriy againſt Fudah, ſo as Fehoſhaphat is zeal or need will make a Prophet honoured.
intereſſed in the Revenge.
How ſharply dares the Man of God to chide
After reſolution of the End, wiſely do theſe his Soveraign, the King of Iſrael? The liberty of
Kings deliberate of the way. It is agreed to paſs the Prophets was no lels ſingular, than their Cal-
through Edom; that Kingdom was annexed to the ling: He that would borrow their Tongue, muſt
Crown of Fudab ; well might Fehoſhaphat make thew their Commiflion : As God reproved Kings
bold with his own : It was (it ſeems) a march far for their fakes, ſo did not they ſtick to reprove
about in the meaſure of the way; but neareſt to Kings for his fake: Thus much freedom they muſt
their purpoſe: The Affault would be thus more leave to their Succeffors, that we may not ſpare
eaſie if the Paſſage were more tedious: The three the Vices of them, whofe Perſons we muſt ſpare.
Kings of Iſrael, Judah, Edom, together with their
Juſtly


Lib. XIX.
259
Elisha relieving the Kings.
Juftly is Fehoram turned off to the Prophets of powerful to ſettle a troubled Heart than a Melodi-
his Father, and the Prophets of his Mother : It is ous Harmony; the Spirit of Prophecy was not
but right and equal, that thoſe which we have the more invited, the Prophets Spirit was the bet-
made the comfort, and ſtay of our Peace, ſhould ter diſpoſed, by pleaſing Sounds: the fame God
be the refuge of our Extremity : If our Proſpe that will reveal his Will to the Prophet, ſuggeſts
rity have made the World our God, how worthi- this Demand ; Bring me a Minſtrel; how many fay
ly ſhall our Death-bed be choaked with this Ex- thus when they would put God from them? Pro-
probation ? Neither would the caſe bear an Apo- fane Mirth, wanton Muſick debauches the Soul;
logy, nor the time an Expoftulation : Feburam and makes no leſs room forthe unclean Spirit, than
cannot excuſe, he can complain ; he finds that Spiritual Melody doth for the Divine.
now three Kings, three Kingdoms are at the mer No Prophet had ever the Spirit at Command;
cy
of one Prophet; it was time for him to ſpeak the Hand of the Minſtrel can do nothing without
fair ; nothing ſounds from him but Lamentations the Hand of the Lord; while the Muſick ſounds
and Intreaties : Nay, for the Lord hath called in the Ear, God ſpeaks to the Heart of Eliſha.
theſe three Kings together to deliver them into the Thus faith the Lord, make this Valley full of Ditches;
Hand of Moc:b. Fehoram hath ſo much Grace as re shall not ſee Wind, neither ſhall je ſee Rain, get
to confeſs the Impotency of thoſe he had truſted; that Valley ſhall be full of Water, &c. To ſee Wind,
and the power of that God whom he had neglect- and Rain in the height of that Drought, would
ed; every Sinner cannot fee, and acknowledge have ſeemed as wonderful, as pleaſing; but, to ſee
the Hand of God in his Sufferings ; already hath abundance of Water, without Wind or Rain, was
the diſtreſſed Prince gained ſomething by his Mi- yet more Miraculous; I know not how the fight
ſery; none complains ſo much as he; none feels of the Means abates our admiration of the Effect;
ſo much as he; all the reſt ſuffer for him, and where no Cauſes can be found out, we are forced
therefore he ſuffers in them all.
to confeſs Omnipotency; Elijah relieved Ifrael
The Man of God who well ſees the inſufficien- with Water, but it was out of the Clouds, and
cy of Jehoram's Humiliation, lays on yet more thoſe Clouds roſe from the Sea; but whence Eli-
Load; As the Lord liveth before whom I ſtand, ſure-Sha fhall fetch it, is not more marvellous than ſe-
ly, were it not that I regard the preſence of Jehoſha-cret.
phat the King of Judah, I would not look toward thee, All that Evening, all that Night muſt the Faith
nor ſee thee; behold the double Spirit of Elijah; of Iſrael and Judah be exerciſed with Expectati-
the Maſter was not more bold with the Father, on; at the hour of the Morning Sacrifice no
than the Servant was with the Son : Eliſha was ſooner did the blood of that Oblation guſh forth,
a Subject, and a Prophet; he muſt ſay that as a than the ſtreams of Waters gushed forth into their
Prophet, which he might not as a Subject; as a new Channels, and filled the Country with a re-
Prophet he would not have lookt at him, whom as freſhing Moiſture : Elijah fetcht down his Fire, at
a Subject he would have bowed to: It is one thing the hour of the Evening Sacrifice : Eliſha fetcht up
when God ſpeaks by him, another, when he his Water, at the hour of the Morning Sacrifice :
ſpeaks of himſelf; that it might well appear his God gives reſpect to his own hours, for the en-
diſlike of Sin ſtood with his Honour of Soveraign- couragement of our Obſervation : If his Wiſdom
ty, Jehoſhaphat goes away with that Reſpect which hath ſet us any peculiar times, we cannot keep
Fehoram miſſed; no leſs doth God and his Pro- them without a Bleſſing : The Devotions of all
phet regard religious Sincerity, than they abhor true Jews (all the World over) were in that hour
idolatry , and Profaneneſs: What ſhall not be combined; how ſeaſonably doth the wiſdom of
done for a Jehoſhaphat? For his fake ſhall thoſe two God pick out that inftant, wherein he might at
other Princes, and their vaft Armies live and pre- once anſwer both Eliſha's Prophecy, and his Peo-
vail; Edom and Iſrael, whether ſingle or conjoyn- ples Prayers.
ed, had periſhed by the drought of the Defart, The Prophet hath aſſured the Kings, not of
by the Sword of Moab; one Fehoſhaphat gives them Water only, but of Victory ; Moab hear's of Ene-
both Life and Victory : It is in the power of one mies, and is addreſſed to War; their own Error
good Man to oblige a World; we receive true ſhall cut their Throats; they riſe foon enough to
(though inſenſible) favours from the preſence of beguile themſelves; the Beams of the riſing Sun
the Righteous; next to being good, it is happy to gliltering upon thoſe vaporous and unexpected
converſe with them that are lo : If we be not bet- Waters, carryed in the Eyes of ſome Moabites a
tered by their Example, we are bleſt by their Pro- femblance of Blood; a few Eyes were enough to
tection.
fill all Ears with a falſe Noiſe; the deceived cenſe
Who wonders not to hear a Prophet call for a miſcarries the Imagination ; This is blood, the Kings
Minſtrel, in the midſt of that mournful diſtreſs of are ſurely ſain ; and they have Smitten one another ;
Iſrael and Judah? Who would not have expected now therefore, Moab, to the Spoil : Civil Broils
his Charge of Tears and Prayers, rather than of give juſt advantage to a common Enemy; there-
Muſick ? How unſeaſonable are Songs to an hea- fore muſt the Camps be ſpoiled, becauſe the Kings
vy Heart? It was not for their Ears, it was for his have ſmitten each other. Thoſe that ſhall be de-
own Boſom, that Eliſha called for Muſick : That ceived, are given over to Credulity; The Moa-
his Spirits after their zealous Agitation, might be bites do not examine either the conceit, or the re-
ſweetly compoſed, and put into a meet temper, port; but fly in, confuſedly, upon the Camp of
for receiving the calm Viſions of God: Perhaps Ifrael; whom they find, too late, to have no Ene-
it was ſome holy Levite, that followed the Camp mies but themſelves; as if Death would not have
of Fehoſhaphat, whoſe Minſtrelſy was required for haſtened enough to them, they come to fetch its
ſo ſacred a Purpoſe : None but a quiet Breaſt is they come to challenge it; it feizeth upon them
capable of Divine Revelations ; nothing is more unavoidably; they are ſmitten, their Cities ra-
LI 2
zed,
260
Contemplations.
LIB. XIX.
cnce.
Zed, their Lands marred, their Wells ſtopped, their tion; otherwiſe, in ſtead of Comfort, we may
Trees felled ; as if God meant to waſt them but meet with Scorn and Inſultation.
None can ſo freely compaſſionate the hard
No Onſets are ſo furious as the laſt Aſſaults of terms of a Prophet as an Eliſha ; he finds that ſhe
the Deſperate : The King of Moab now hopeleſs of is not querulouſly impatient, expreſſing her Sor-
Recovery, would be glad to ſhut up with a pleaſing row without Murmuring, and Diſcontentment,
Revenge,with ſeven hundred reſolute Followers,he making a loving, and honourable mention of that
ruſhes into the Battel, towards the King of Edom; Husband, who had left her diſtreſſed; readily
as if he would bid Death welcome, might he but therefore doth he incline to her Succour: What
carry with him that deſpighted Neighbour ; and shall I do for thee? Tell me what haſt thou in thy
now, mad with Repulſe, he returns : And whe- Houſe? Eliſha, when he hears of her Debts, asks
ther as angry with his Deſtiny, or as barbarouſly of her Subſtance; had her Houſe been furniſhed
affecting to win his cruel gods with ſo dear a Sa- with any valuable Commodity, the Prophet im-
crifice, he offers them with his own Hand the plies the neceſſity of ſelling it for Satisfaction ;
Blood of his eldeſt son in the fight of Iſrael, our own Abundance can ill ſtand with our En-
and ſends him up in ſmoak to thoſe helliſh Deities.gagement to others; it is great injuſtice for us
O prodigious Act, whether of Rage, or of De to be full of others Purſes : It is not our own
votion! What an Hand hath Satan over his miſe-which we owe to another. What is it other than
rable Vaffals ? What marvel is it to ſee Men fa- a plauſible ſtealth to feed our Riot with the want
crifice their Souls, in an unfelt Oblation, to theſe of the Owner? He that could multiply her Sub-
plauſible Tempters, when their own Fleſh and Itance, could know it ; God and his Prophet loves
Blood hath not been ſpared? There is no Tyrant to hear our Neceſſities out of our own Mouths
to the Prince of Darkneſs.
(Thine Hand-maid hath not any thing in the Houſe Save
a pot of Oyl.) It is neither news nor fhame for a
Prophet to be poor; Grief and Want perhaps ha-
Eliſha with the Shunamite.
ſtened his End; both of them are left for the
Dowry of his careful Widow: She had not com-
plained if there had been any poſſibility of Remedy
HE holy Prophets under the Old Teſtament, at home; baſhfulneſs had ſtopt her Mouth thus
did not abhor the Marriage-bed; they did long, and ſhould have done yet longer, if the ex-
not think themſelves too pure for an Inſtitution of igence of her Childrens Servitude had not opened
their Maker; the diſtreſſed Widow of one of the it ; no want is ſo worthy of Relief, as that which
Sons of the Prophets comes to Elijah to bemoan is loatheft to come forth. Then he ſaid, go borrow
her Condition; her Husband is dead, and dead thee Veſſels abroad of all thy Neighbours, even empty
in Debt. Death hath no ſooner ſeized on him, Veſſels, borrow not a few; and when thou are come in,
than her two Sons (the remaining comfort of her thou ſhalt shut the Door upon thee, and upon thy Sons,
Life) are to be feized on, by his Creditors, for and ſhalt pour out into all thoſe Veſſels
, and thou ſhalt
Bond-men: How thick did the miſeries of this ſet aſide that which is full.
poor afflicted Woman light upon her; her Huf She that owed much, and had nothing, yet
band is loft, her Eſtate clogged with Debts, her muſt borrow more, that ſhe may pay all : Poverty
Children ready to be taken for Slaves: Her Huf- had not ſo diſcredited her with her Neighbours,
band was a Religious and Worthy Man; he paid that they ſhould doubt to lend her thoſe Veſſels
his Debts to Nature, he could not to his Credi- empty, which they had grudged full: Her want
tors; they are cruel, and rake in the ſcarce was too well known; it could not but ſeem ftrange
cloſed Wound of her Sorrow, paſſing an Arreſt, to the Neighbours, to ſee this poor Widow ſo bu-
worſe than Death, upon her Sons: Widowhood, fily peftring her Houſe with empty Tubs ; which
Poverty, Servitude have conſpired
to make her they knew he had nothing to fill ; they knew well
perfectly miſerable. Vertue and Goodneſs can enough ſhe had neither Field nor Vineyard, 11or
pay no Debts; the holieſt Man may be deep in Orchard, and therefore muſt needs marvel at ſuch
Arrearages, and break
the Bank : Not through la- unprofitable Diligence : If their Curioſity would
viſhneſs, and riot of Expence: (Religion teaches be inquiring after her Intentions, ſhe is com-
us to moderate our Hands, to ſpend within the manded Secrecy. The Doors muſt be ſhut upon
proportion of our Eſtate) but through either ini- her felf, and her Sons; while the Oyl is in-
quity of Times, or evil Caſualties. Abab and Fe- creaſing; no Eye ſhall ſee the Miracle in working,
zebel were lately in the Throne, who can marvel enow ſhall ſee it once wrought; this Act was no
that a Prophet was in Debt? It was well that any leſs a Proof of her Faith, than an Improvement of
good Man might have his Breath free, though her Eftate ; it was an exerciſe of her Devotion,
his Eftate were not : Wilfully to over-laſh our Abi- as well as of her Diligence; it was fit her Doors
lity, cannot ſtand with Wiſdom, and good Go- ſhould be Shut, while her Heart and Lips were o-
vernment; but no Providence can guard us from pened in an holy Invocation; out of one ſmall Jar
Croſſes; Holineſs is no more defence againſt Debt, was poured out ſo much Oyl, as by miraculous
than againſt Death: Grace can keep us from Un- Multiplication filled all that empty Cask: Scarce
thriftineſs, not from Want. Whither doth the Pro- had that Pot any bottom : At lealt the bottom that
phets Widow come to bewail her Caſe, but to it had, was to be meaſured by the briins of all
Eliſha ? Every one would not be ſenſible of her thoſe Veſſels; this was ſo deep, as they were
Afiction, or if they would pity, yet could not high; could they have held more, this Pot had
relieve her, Eliſha could do both; into his Ear not been empty : Even ſo the bounty of our
doth ſhe unload her Griefs. It is no ſmall point God gives Grace and Glory, according to the ca-
of Wiſdom to know where to plant our Lamenta- 1 pacity of the Receiver ; when he ceaſeth to in-
fuſe,



LIB. XIX.
201
ELISHA with the SHUNAMIT E.
fuſe, it is for want of room in the Heart that takes | Family unfit for the quiet Meditations of a Pro-
it in; could we hold more, O God, thou would-pher : Retiredneſs is moſt meet for the Thoughts
eft give more; if there be any Defect, it is in our of a Seer: Neither would ſhe bring him to bare
Veſſels, not in thy Beneficence; how did the Walls, but ſets ready for him a Bed, a Table, a
Heart of this poor Widow run over, as with Won- Stool, and a Candleſtick, and what ever neceífa-
der, fo with Joy and Thankfulneſs to ſee ſuch a ry Utenſils for his Entertainment: The Prophet
a River of Oyl riſe out of ſo ſmall a Spring ; to doth not affect Delicacy, ſhe takes care to pro-
ſee all her Veffels ſwimming
full with ſo benefici- vide for his Convenience; thoſe that are truly pi-
al a Liquor ; Juſtly is the affected with this Sight, ous, and devout, think their Houſes and their
the is not tranſported from her Duty; I do not Hands cannot be too open to the Meſſengers of
ſee her run forth into the Street, and proclaim God; and are moft glad to exchange their Earth-
her Store, nor calling in her Neighbours, whe-ly. Commodities for the others Spiritual. Super-
ther to admire or bargain ; I ſee her running to fluity ſhould not fall within the care of a Prophet,
the Prophets Door, and gratefully acknowledg- neceſſity muft; he that could provide Oyl for the
ing the Favour, and humbly depending on his Widow, could have provided all needful helps for
Directions, as not daring to diſpoſe of that, himſelf: What room had there been for the Cha-
which was ſo wondrouſly given her, without the rity and Beneficence of others, if the Prophet
Advice of him, by whoſe powerful means ſhe ſhould have always maintained himſelf out of
had received it ; her own Reaſon might have ſuf- Power ?
ficiently ſuggeſted what to do; the dares not The holy Man is ſo far Sociable as not to neglect
truſt it, but conſults with the Oracle of God ; if the friendly offer of ſo kind a Benefactor : Glad-
we would walk furely, we muſt do nothing with ly doth he take up his new Lodging : And, as
out a Word; every Adion, every Motion muſt well pleaſed with fo quiet a Repoſe, and careful
have a Warrant; we can no more err with this Attendance, he ſends his Servant Gehezi with the
Guide, than nor err without him.
Meſſage of his thanks, with a treaty of Retributi-
The Prophet ſets her in a right way; Go ſell the on: Behold, thou haft been careful for us, with all this
Oyl, and pay the Debt, and live, thou, and thy Chil care : What is to be done for thee? Wouldeſt thou be
dren, on the reſt; the firſt care is of her Debts, the Spoken for to the King, or to the Captain of the Hoft
next, of her Maintenance, it ſhould be groſs In-An ingenuous Diſpoſition cannot receive Favours
juſtice to raiſe means for her Self, and her Charge, without thoughts of return: A wiſe Debtor is de-
e'er ſhe have diſcharged the Arrearages of her firous to retribute in ſome kind, as may be moſt
Husband ; none of the Oyl was hers, till her Cre-acceptable to his Obligers : Without this Diſcreti-
ditors were ſatisfied; all was hers that remained ; on, we may offer ſuch Requitals, as may ſeem
it is but ſtealth to enjoy a borrowed Subſtance; goodly to us, to our Friends, worthleſs: Every
while ſhe had nothing, it was no fin to owe; but one can chooſe beſt for himſelf; Eliſha therefore
when once her Veffels were full, ſhe could not (who had never been wanting in Spiritual Duties
have been guiltleſs, if ſhe had not paid, before ſhe to fo Hoſpital a Friend) gives the Shunamite the
ſtored. God and his Prophets were bountiful ; election of her Suit, for Temporal Recompence
after the Debts paid, they provide not only a- alſo; no Man can be a loſer by his favour to a
gainſt the thraldom of her Charge, but againſt Prophet. It is a good hearing that an Eliſha is in
the Want. It is the juſt care of a Religious Heart ſuch Grace at the Court, that he can promiſe him-
to defend the Widow and Children of a Prophet ſelf Acceſs to the King, in a Friends Suit : It was
from Diſtreſs and Penury.
not ever thus; the time was, when his Maſter
Behold the true Servant, and Succeſſor of Eli- heard, Haft thou found me, O mine Enemy? Now
jah; what he did to the Sareptan Widow, this did the late Miracle which Eliſha - wrought in gratify-
to the Widow of a Prophet ; that increaſe of Oyl ing the three Kings, with Water, and Victory,
was by degrees, this at once; both equally Mira- hath endeared him to the King of Iſrael ; and now,
culous; this, ſo much more charitable, as it leſs Who but Eliſha . Even that rough Mantle finds re-
concerned himſelf.
ſpect amongſt thoſe Silks, and Tiſſues : As bad as
He that gives kindneſſes, doth by turns receive Fehoram was, yet he honoured the Man of God;
them; Eliſha hath relieved a poor Woman, is re- he that could not prevail with an Idolatrous King,
lieved by a rich. The Shunamite, a Religious and in a Spiritual Reformation, yet can carry a civil
Wealthy Matron, invites him to her Houſe, and Suit ; neither doth the Prophet in a fullen Dif-
now after the firſt Entertainment, finding his Oc-contentment, fly off from the Court, becauſe he
caſions to call him to a frequent paſſage, that way, found his labours unprofitable, but ſtill holds
moves her Husband to fit up, and furniſh a Lodg- good terms with that Prince, whom he cannot
ing for the Man of God; it was his Holineſs that reclaim, and will make uſe notwithſtanding of
made her deſirous of ſuch a Gueſt; well might his Countenance in matters, whether of Courteſie,
the hope that ſuch an Inmate would pay a Bleſling or Juſtice; we may not caſt off our due reſpects
for his Houſe-rent : Oh happy Shunamite that even to faulty Authority ; but muſt ſtill ſub-
might make her ſelf the Hoſteſs of Eliſha ! As no mit and perſiſt, where we are repelled : Not to
leſs dutiful than godly, ſhe imparts her deſire to his own advancement doth Eliſha deſire to i nprove
her Husband, whom her Suit hath drawn to a the Kings favour, but to the behoof, to the re-
partnerſhip in this holy Hoſpitality; bleſſed of God lief of others; if the Shunamite have buſineſs at
is that Man, whoſe Bed yields him an help to the Court, ſhe ſhall need no other Solicitor; there
Heaven. The good Shunamite defires not to har- cannot be a better Office, nor more beſeeming a
bour Eliſha in one of her wonted Lodgings, ſhe Prophet, than to ſpeak in the Cauſe of the Dumb,
follicites her Husband to build him a Chamber on to befriend the Oppreſſed, to win Greatneſs unto
the Wall apart: She knew the tumult of a large the protection of Innocence.
The
262
Contemplations.
LIB. XIX.

me;
The good Matron needs no ſhelter of the Great; ther! He ſends him to his Mother; upon her Lap,
1 dwell among mine own People, as if ſhe ſaid ; the about Noon, the Child dies; as if he would re-
Courteſie is not ſmall in it felf, but not uſeful to turn his Soul into that Bofom, from which it was
I live here quietly in a contented Obſcuri- derived to him ; the good shunamite hath lost her
ty, out of the reach either of the Glories, or Cares Son, her Faith ſhe had not loft ; Paſſion hatlı
of a Court, free from Wrongs, free from Envies: not robbed her of her Wiſdom; as not diſtracted
Not ſo high, as to provoke an evil Eye; not ſo with an Accident fo ſudden, ſo ſorrowful, ſhe
low, as to be trodden on; I have neither Fears, lays her dead Child upon the Prophets Bed, the
nor Ambitions; my Neighbours are my Friends; locks the Door, ſhe hides her Grief, left that Con-
my Friends are my Protectors; and (if I ſhould fternation might hinder her Deſign ; ſhe haſtens
be ſo unhappy, as to be the ſubject of main In- to her Husband, and (as not daring to be other
juries) would not ſtick to be mine Advocates; this than Officious in ſo diſtreſsful an Occaſion) ac-
favour is for thoſe that either affect Greatneſs, quaints him with her Journey, (though not with
or groan under Oppreſſions ; I do neither, for I the Cauſe) requires of him both Attendance and
live among my own People
. O Shunamite, thou ſhalt Conveyance; fe poſts to Mount Carmel; ſhe
not eſcape Envy! Who can hear of thy happy cannot ſo ſoon find out the Man of God, as he
Condition, and not ſay, Why am not Ithus? If the hath found her; he ſees her afar off, and like a
World afford any perfect Contentment, it is in a thankful Gueſt, ſends his Servant haſtily to meet
middle Eſtate, equally diſtant from Penury, from her, to inquire of the health of her Self, her Huf-
Exceſs ; it is in a calm freedom, a ſecure Tranqui- band, her Child; her Errand was not to Gehezi,
lity, a ſweet fruition of our ſelves, of ours; but it was to Eliſha ; no Meſſenger fall interrupt her
what hold is there of theſe Earthly things? How no Ear fhall receive her Complaint but the Pro-
long is the Shunamite thus bleſſed with Peace ? phets. Down ſhe falls paſſionately at his Feet,
Stay but a while, you ſhall ſee her come on her and, forgetting the faſhion of her baſhful Strange-
Knees to the King of Iſrael, pitifully complain- nefs, lays hold of them, whether in an humble
ing that ſhe was itripped of Houſe, and Land: Veneration of his Perſon, or in a fervent defire of
And now Gehezi is fain to do that good Office for Satisfaction. Gebezi, who well knew how un-
her, which was not accepted from his Mafter. couth, how unfit this Geſture of Salutation was
Thoſe that ſtand faſteſt upon Earth have but ſlip- for his Malter, offers to remove her, and admo-
pery Footing : No Man can ſay that he ſhall not nifheth her of her Diſtance; the merciful Prophet
need Friends.
eaſily apprehends that no ordinary Occaſion could
Modeſty ſealed up the Lips of the good Shuna- fo tranſport a Grave, and well-governed Ma-
mite : She was aſhamed to confeſs her Longing : tron; as therefore pitying her unknown Paflion,
Gebezi eaſily gueſſed that her Barrenneſs could not he bids, Let her alone, for her Soul is vexed within
but be her Afli&ion; ſhe was childleſs, her Huf- ber, and the Lord hath hid it from me, and hath not
band old : Eliſha gratifies her with the news of told me. If extremity of Grief have made her
a Son : About this ſeaſon according to the time of Life, unmannerly, wife and holy Eliſhah knows how to
thou ſhalt embrace a Son : How liberal is God by pardon it; he dares not add Sorrow to the Af-
his Prophet, in giving beyond her Requeſts: Not flicted; he can better bear an unſeemlineſs in her
ſeldom doth his Bounty over-reach our Thoughts, Greeting, than cruelty in her Moleſtation. Great
and meet us with thoſe Benefits, which we thought was the familiarity that the Prophet had with his
too good for us to ask. Greatneſs and Inexpecta- God; and as friends are wont mutually to im-
tion makes the Bleſſing ſeem Incredible, Nay, my part their Counſels to each other, ſo had the Lord
Lord, thou Man of God, do not lie to thine Hand-maid': done to him; Eliſha was not idle on Mount Car-
We are never ſure enough of what we deſire : mel; what was it that he ſaw not from thence ?
We are not more hard to Believe, than loth to Not Heaven only, but the World was before him,
diſtruft beneficial Events : She well knew the Pro- yet the Shunamite's loſs is concealed from him :
phets Holineſs could not ſtand with wilful fall- Neither doth he ſhame to confeſs it; oft times
hood; perhaps ſhe might think it ſpoken by way thoſe that know greater Matters may yet be ig-
of Tryal, not of ferious Affirmation; as unwil norant of the leſs : It is no diſparagement to any
ling therefore that it ſhould not be, and willing finite Creature not to know ſomething. By her
to hear that pleaſing word ſeconded, ſhe ſays, Do Mouth will God tell the Prophet, what by Viſion
not lie to thine Hand-maid. Promiſes are made good, he had not ; Then ſhe ſaid, Did I defire a Son of my
hot by Iteration, but by the Effect; the Shunda Lord? Did I not ſay, do not deceive me? Deep Sor-
mite conceives, and bears a Son, at the fet Sea- row is ſparing of Words ; the Expoftulation could
fon: How glad a Mother ſhe was, thoſe knew not be more ſhort, more quick, more pithy: Had
beſt, that have mourned under the diſcomfort of I begged a Son, perhaps my Importunity might
a fad Sterility. The Child grows up, and is now have been yielded to, in Anger ; too much Deſire
able to find out his Father in the Field, amongſt is juſtly puniſhed with Lofs
. It is no marvel if
his Reapers : His Father now grew young again what we wring from God, proſper not; this Fa-
with the pleaſure of his Sight; and more joyed vour to me was of thine own Motion; thy Suit,
in this Spring of his Hopes, than in all the Crops O Eliſha, nade me a Mother: Could it thou in-
of his Harveft; but what Stability is there in theſe tend to torment me with a Bleſſing? How much
Earthly Delights ? The hot beams of the Sun beat more eaſie had the Want of a Son been, than the
upon that Head which too much care had made Mif-carriage ? Barrenneſs then Abortion? Was
tender, and delicare; the Child complains to his there no other end of my having a Son, than
Father, of his Pain; Oh that Grace could teach that I might loſe him? O Man of God, let me
us, what Nature teaches Infants, in all our Trou- not complain of a cruel kindneſs; thy Prayers
bles to bemoan our felves to our Heavenly Fa- I gave me à Son, let thy Prayers reſtore him ; let
not

Lib. XIX.
ELISHA with NA AMAN.
263
not my Dutilul Reſpects to thee be repaid with an Shunamites: Both of them had one Mantle, one
aggravation of Miſery ; give not thine Hand-maid Spirit ; both of them climbed up one Carmel, one
cauſe to wiſh that I were but ſo unhappy as thou Heaven.
foundeft me; Oh woful fruitfulneſs, if I muſt now
ſay, that I had a Son!
I know not whether the Mother, or the Pro-
ELISHA with NA AMAN.
phet were more afflicted, the Prophet for the Mo-
thers fake, or the Mother for her own; not a
word of replyado we hear from the Memeh yo the full howers of Grace which fell upon
he ſends his Servant with all ſpeed, to lay his upon their Neighbours : If Iſrael be the worſe for
ſtaff upon the face of the Child ; charging him her nearneſs to Syria, Syria is the better for the
to avoid all the delays of the way : Had not the vicinity of Iſrael. Amongſt the worſt of God's
Prophet ſuppoſed that Staff of his able to beat Enemies ſome are ſingled out for Mercy. Naa-
away Death, why did he ſend it ? And if upon man was a great Warriour, an honourable Courti-
that Suppoſition he ſent it, how was it that it er, yet a Leper; no Diſeaſe incident to the Bo-
failed of Effect ? Was this Act done out of human dy is ſo naſtý, ſo loathſom, as Leprofie : Great-
Conceit, not out of Inſtinct from God ? Or did neſs can ſecure no Man from the moſt odious and
the want of the Mothers Faith hinder the Succeſs weariſom Condition; how little pleaſure did this
of that Cure ? She not regarding the Staff, or Syrian Peer take, to be ſtooped to by others, while
the Man, holds faſt to Eliſha; no hopes of his he hated to ſee himſelf : Even thoſe that honour-
Meſfage can looſe her Fingers: As the Lord liveth, ed him, avoided him ; neither was he other than
and as thy Soul liveth, I will not leave thee : She ima- abhorred of thoſe that flattered him, yea his Hand
gined that the Servant, the Staff might be ſevered could not move to his Mouth without his own
from Eliſha, ſhe knew that where 'ever the Pro-Deteſtation; the baſeft Slave of Syria would not
phet was, there was Power; it is good relying on change Skins with him, if he might have his Ho-
thoſe helps that cannot fail us.
nour too boot : Thus hath the wiſe God thought
Merit and Importunity have drawn Eliſha from meer to ſauce the Valour, Dignity, Renown, Vi-
Carmel to Shunem : He finds his Lodging taken up ctories, of the famous General of the Syrians :
by that pale Carkaſs ; he ſhuts his Door, and falls Seldom ever was any Man ſerved with ſimple Fa-
to his Prayers; this Staff of his (what ever became vours; theſe compoſitions make both our Croſſes
of the other) was long enough (he knew) to tolerable, and our Bleſſings wholſom.
reach up to Heaven to knock at thoſe Gates, yea The Body of Naaman was not more tainted
to wrench them open; he applies his Body to with his Leprofie, than his Soul was tainted with
thoſe cold and ſenfeleſs Limbs; by the fervour of Rimmon; and beſides his Idolatry, he was a pro-
his Soul he reduces that Soul, by the heat of his feſſed Enemy to Iſrael, and ſucceſsful in his Enmi-
Body he educeth warmth out of that Corps: The ty: How far doth God fetch about his purpoſes ?
Child ſneezeth ſeven times, and as if his Spirit The Leproſie, the Hoſtility of Naaman ſhall be the
had been but hid for the time, not departed, it occaſions of his Salvation; that Leproſie ſhall
falls to work afreſh ; the Eyes look up, the Lips make his Soul ſound; that Hoftility ſhall adopt
and Hands move; the Mother is called in to re- him a Son of God; in ſome proſperous In-roads,
ceive a new Life, in her twice-given Son: She that the Syrians under Naaman's Conduct have made
comes in, full of Joy, full of Wonder, and bows into the Land of Iſrael, a little Maid is taken
her ſelf to the Ground, and falls down before Captive; ſhe ſhall attend on Naamon's Wife; and
thoſe Feet, which ſhe had ſo boldly laid hold of in ſhall ſuggeſt to her Miſtreſs the miraculous Cures
Carmel. Oh ſtrong Faith of the Shunamite that of Eliſha. A ſmall chink may ſerve to let in much
could not be diſcouraged with the ſeizure, and light ; her report finds credit in the Court, and
continuance of Death; raiſing up her Heart ſtill begets both a Letter from the King, and a Jour-
to an expectation of that Life, which to the Eyes ney of his Peer; while the Syrians thought of no-
of Nature had been impoſſible, irrevocable; Oh thing but their Booty, they bring Happineſs to
infinite goodneſs of the Almighty, that would not the Houſe of Naaman; the Captivity of a poor
fuffer ſuch Faith to be fruſtrated, that would ra Hebrew Girl is a means to make the greateſt Lord
ther reverſe the Laws of Nature, in returning a of Syria, a Subject to God ; it is good to acquaint
Gueſt from Heaven, and raiſing a Corps from our Children with the Works of God, with the
Death, than the confidence of a believing Heart Praiſes of his Prophets. Little do we know how
ſhould be diſappointed.
they may improve this knowledge, and whither
How true an Heir is Eliſha of his Maſter, not in they may carry it ; perhaps the remoteſt Nations
his Graces only, but in his Actions ? Both of may light their Candle at their Coal : Even the
them divided the waters of Jordan, the one as his weakeſt Intimations may not be neglected: A
laft A&t, the other as his firſt : Elijah's Curſe was Child, a Servant, a Stranger may ſay that, which
the Death of the Captains, and their Troops; we may bleſs God to have heard: How well did
Elifba's Curſe was the Death of the Children: it become the Mouth of an Iſraelite to extol a Pro-
Elijah rebuked Ahab to his face; Eliſha_Fehoram : phet; to wiſh the cure of her Maſter, though an
Elijah ſupplied the drought of Iſrael by Rain from Aramite; to adviſe that Journey, unto the Man
Heaven; Elifba ſupplied the drought of the three of God, by whom both Body and Soul might be
Kings by waters guſhing out of the Earth ; Elia cured : True Religion teacheth us pious and chari-
jah increaſed the Oyl of the Sareptan; Eliſha in- table Reſpects to our Governours, though Aliens
creaſed the Oyi of the Prophets Widow : Elijah from the Common-wealth of God.
raiſed from Death the Sareptan's Son; Eliſha the



No

264
LIB. XIX.
Contemplations.
No Män that I hear blames the Credulity ofed : Nothing was more dreadful to him than the
Naaman; upon no other ground doth the King frowns of theſe Aramites : The quarrel which te
of Syria ſend his chief Peer, with his Letters to ſuſpected to be hatched by them, is cleared by
the King of Iſrael : From his Hands requiring the Eliſha : Their Leper ſhall be healed; both they,
Cure: The Syrians ſuppoſed, that whatever a Sub- and Iſrael hall know they have neglected a God,
ject could do, a Soveraign might command; that whoſe Prophet can do Wonders : Many Eyes,
ſuch a Prophet could neither be out of the Know- doubtleſs, are faſtened upon the iſſue of this Mes
ledge, nor out of the Obedience to his Prince ; | fage. But what ſtate is this that Eliſha takes upc an
never did he dream of any Exemption, but ima- him; he doth not ſay, I will come to him ; but, Let
gining Fehoram to be no leſs a King of Prophets, bim come now to me : The three Kings came down
than of People, and Eliſha no leſs a Subject, than once to his Tent, it is no marvel if he prevent
a Seer, he writes, Now when this Letter is come to not the Journey of a Syrian Courtier : It well be-
thee, behold, I have herewith ſent Naaman my Ser- ſeems him that will be a Sutor for favour, to be
vant to thee, that thou maiſt recover him of his Le- obſequious : We may not ſtand upon terms of our
profie. Great is the power of Princes; every Mans Labour, or Dignity, where we expect a Benefit :
Hand is theirs, whether for Skill, or for Strength : Naaman comes
richly attended with his Troops of
Beſides the eminency of their own Gifts, all the Servants and Horſes, and waits in his Chariot at
ſubordinate excellencies of their Subjects, are no leſs the Door of a Prophet : I do not hear Eliſha call
at their Service, than if they were inherent in their him in; for though he were Great, yet he was
Perſons : Great Men are wanting to their own Leprous : Neither do I ſee Elifha come forth to
Perfections, if they do not both know, and exer- him, and receive him with ſuch outward Courte-
ciſe the Graces of their Inferiors.
fies, as might be fit for an honourable Stranger;
The King of Iſrael cannot read the Letter with for in thoſe rich Cloaths the Prophet ſaw an Ara-
out amazement of Heart, without rending of mite ; and perhaps ſome tincture of the late-ſhed
Garments, and ſays; Am I God, to kill and to make Blood of Iſrael: Rather, that he might make a
alive, that this Man Sends to me, to recover a Man of perfect trial of the Humility of that Man, whom
his Leprofie? Wherefore confider, and ſee, I pray you, he means to gratifie, and honour, after ſome
how he' ſeeketh a quarrel againſt me? If God have ſhort attendance at his Door, he ſends his Servant
vouchſafed to call Kings, Gods; it well becomes with a Meſſage to that Peer, who could not bur
Kings to call themſelves, Men; and to confefs think the meaneſt of his Retinue, a better Man
the diſtance wherein they ſtand to their Maker : than Gebezies Maſter.
Man may kill, Man cannot kill and make alive ; What could the Prophet have done other to the
yea of himſelf he can do neither : With God, a Lacquey of Naaman's Man? He that would be a
Worm, or a Fly may kill a Man; without God meet Subject of Mercy, muſt be throughly aba-
no Potentate can do it : Much leſs can any crea- fed in his own Conceit: And muſt be willingly
ted Power both kill, and revive : Since to reſtore pliable to all the Conditions of his Humiliation:
Life is more than to bereave it, more than to con- Yet, had the Meſſage carried in it either reſpect
tinue it, more than to give it : And if Leproſie to the Perſon, or probability of Effect, it could
be a Death, what human Power can either in- not have been unwelcome, but now it founded
flict, or cure it? It is a trouble to a wel-affected of nothing, but fullenneſs, and unlikelihood : Go,
Heart to receive impoſſible Commands : To re- and waſh in Jordan Seven times, and thy Fleſly fall
quire that of an Inferiour which is proper to the come again to thee, and thou fhalt be clean : What wiſe
Higheſt, is a derogation from that Supream Pow-Man could take this for any other than a meer
er whoſe property it is : Had Jehoram been truly Scorn, and Mockery? Go, waſh? Alas, what can
Religious, the injury done to his Maker in this Water do? It can cleanſe from Filthineſs, not from
Motion, (as he took it) had more afflicted him, Leprofie: And why in fordan? What differs that
than the danger of his own quarrel. Belike, Eli- from other Streams? And why juſt ſeven times?
Sha was not in the thoughts of the King of Iſrael: What vertue is either in that Channel, or in that
He might have heard that this Prophet had made Number? Naaman can no more put off Nature
alive one, whom he killed not: Himſelf with the than Leprofie : In what a chafe did he fling
two other Kings had been Eye-witneſſes of what away from the Prophets Docr, and ſays, am I
Eliſha could do: Yer now, the Calvės of Dan come thus far to fetch a flout from an Ifraelite?
and Bethel have ſo often taken up his Heart, that Is this the iſſue both of my Journey, and the Let-
there is no room for the Memory of Eliſha ; whom ters of my King ? Could this Prophet find no Man
he ſued to in his Extremity, now his Proſperity to play upon, but Naaman? Had he meant feri-
hath forgotten : Carnal Hearts (when need drives ouſly, why did he think himſelf too good to come
them) can think of GOD, and his Prophet, when forth unto me? Why did he not touch me with
their turn is ſerved, can as utterly neglect them, his Hand, and bleſs me with his Prayers, and
as if they were not.
cure me with his Bleſſing? Is my Miſery fit for
Yer cannot good Eliſha repay neglect, and for his Derifion? If Water could do it, what needed I
getfulneſs : He liſtens what is done at the Court, to come fo far for this Remedy? Have I not oft
and finding the diſtreſs of his Soveraign, proffers done thus in vain ? Have we net better Streams
that Service, which ſhould have been required ; at home, than any Iſrael can afford ? Are not Aba-
Wherefore halt thou rent thy Cloaths ? Let him come now na and Pharphar, Rivers of Damaſcus, better than
to me, and be ſhall know that there is a Prophet in all the waters of Iſrael? Folly and Pride ſtrive for
rael. It was no ſmall fright, from whích Eliſha place in a natural Heart, and it is hard to ſay
delivers his King : Jehoram was in awe of the whether is more Predominant. Folly in meaſu-
Syrians ever ſince their laſt Victory, wherein his ring the power of Gods Ordinances by the rule
Father Ahab was ſlain, Iſrael and Judah diſcomfit- of Human Diſcourſe and ordinary Event: Pride,

in

LIB. XIX.
ELISHA witb NAAMAN.
205
ز
in a ſcornful valuation of the Inſtitutions of God, the Almighty which puts efficacy into thoſe means
in compariſon of our own Devices. Abana and which of themſelves are both impotent and im-
Pharpbar, two for one : Rivers, not Waters ; of probable : What can our Font do to the waſhing
Damaſcus, a ſtately City, and incomparable: Are away of fin? If God's Inſtitution ſhall put Ver-
they not? Who dares deny it? Better, not as good; tue into our Jordan, it ſhall ſcour off the Spiritu-
than the Waters, not the Rivers; all the Waters, al Leprofies of our Hearts; and ſhall more cure
Jordan, and all the reſt ; of Iſrael, a beggerly Re- the Soul, than cleanſe the face.
gion to Damaſcus. No where ſhall we find a truer How joyful is Naaman to ſee this change of his
pattern of the diſpoſition of Nature ; how ſhe is Skin, in this renovation of his Fleſh, of his Life:
altogether led by Senſe, and Reaſon ; how ſhe Never did his Heart find ſuch warmth of inward
fondly judges of all Objects by the Appearance ; gladneſs, as in this Stream.
how ſhe acquaints her ſelf only with the common Upon the fight of his Recovery, he doth not
road of God's Proceedings; how ſhe ſticks to her poft home to the Court, or to his family,to call for
own Principles, how ſhe miſconſters the Intenti- Witneſſes, for Partners of his Joy; but thankful-
ons of God, how ſhe over-conceits her own, how ly returns to the Prophet, by whoſe means he
fhe diſdains the mean Conditions of others, how received this Mercy : He comes back with more
ſhe upbraids her oppoſites with the proud compa- Contentment than he parted with Rage: Now
riſon of her own Priviledges.
will the Man of God be ſeen of that recovered
Nature is never but like her ſelf: No marvel Syrian, whom he would not ſee leprous : His
if carnal Minds deſpiſe the fooliſhneſs of preach- Preſence ſhall be yielded to the Gratulation, which
ing, the ſimplicity of Sacraments, the homelineſs was not yielded to the Suit: Purpoſely did Eli-
of Ceremonies, the ſeeming inefficacy of Cen- a forbear before, that he might Share no part of
fures : Theſe Men look upon Fordan with Syrian the praiſe of this Work with his Maker; that
Eyes; one drop of whoſe Water ſet apart by Di-God might be ſo much more magnified, as the
vine Ordination, hath more Vertue, than all the means were more weak and deſpicable. The
Streams of Abana, and Pharphar.
Miracle hath his due Work. Firſt, doth Naaman
It is a good matter for a Man to be attended acknowledge the God that wrought it; then the
with wife and faithful Followers: Many a one Prophet by whom he wrought it: Behold, now I
hath had better Counſel from his Heels, than from know there is no God in all the Earth, but in Iſrael.
his Elbows : Naaman's Servants were his beſt happy Syrian, that was at once cured of his
Friends : They came to him, and ſpake to him, Leproſie, and his miſ-priſion of God : Naaman
and ſaid, My Father, if the Prophet had bid thee do was too wiſe, to think that either the Water had
ſome great thing, wouldſt thou not have done it? How cured him, or the Man: He ſaw a Divine Pow-
much rather then, when he faith to thee? Waſh, and er working in both : Such as he vainly fought
be clean? Theſe Men were Servants not of the hu- frorn his Heathen Deities: With the Heart there-
mour, but of the profit of their Maſter : Some fore he believes, with the Mouth he confeſſes.
fervile Spirits would have cared only to footh up, While he is thus thankful to the Author of his
not to benefit their Governour, and would have Cure, he is not unmindful of the Inſtrument.
encouraged his Rage, by their own : Sir, will Now therefore, I pray thee, take a Bleſſing of thy Ser-
you take this at the Hand of a baſe Fellow? Was vant. Naaman came richly furniſhed with ten Ta-
ever Man thus flouted? Will you let him carry lents of Silver, fix thouſand pieces of Gold, ten
it away thus ? Is any harmleſs Anger ſufficient re- changes of Raiment: All theſe and many more
venge for ſuch an Inſolence ? Give us leave at would the Syrian Peer have gladly given to be de-
leaſt to pull him out by the Ears, and force him livered from ſo noyſom a Diſeaſe : No marvel if
to do that by Violence, which he would not do he importunately offer ſome part of them to the
out of good Manners. Let our Fingers teach this Prophet, now that he is delivered ; fome teſtimo-
fawcy Prophet what it is to offer an Affront to a ny of thankfulneſs did well, where all Earthly
Prince of Syria : But theſe Men loved more their Recompence was too fort: The Hands of this
Maſters Health, than his Paffion; and had rather Man were no leſs full of thanks, than his Mouth.
therefore to Adviſe, than Flatter : To draw him to Dry and barren profeſſions of our Obligations
Good, than follow him to Evil : Since it was a where is power to requite, are unfit for noble and
Prophet from whom he received this Preſcripti- ingenuous Spirits.
on, they perſwade him not to deſpiſe it ; incima Naaman is not more frank in offering his Gratu-
ting there could be no fault in the flightneſs of ity, than Eliſha vehement in refuſing it, As the
the Receipt, ſo long as there was no defect of Lord liveth, before whom I ſtand, I will receive none.
power in the Commander ; that the vertue of the Not that he thought the Syrian Gold impure :
Cure ſhould be in his Obedience, not in the na- Not that he thought it unlawful to take up a Gift,
ture of the Remedy: They perſwade, and pre- where he hath laid down a Benefit: But the Pro-
vail. Next to the Prophet Naaman may thank his pher will remit of Naaman's Purſe, that he may
Servants that he is not a Leper. He goes down win of his Soul: The Man of God would have
(upon their entreaty) and dips ſeven times in for his new Convert ſee cauſe to be more enamoured
dan, his Fleſh riſeth , his Leprofie vaniſheth : of true Piety; which teacheth her Clients to con-
Not the unjuſt fury and techineſs of the Paci- temn thoſe Worldly Riches and Glories, which
ent ſhall croſs the Cure : Left while God is ſe- baſe Worldlings adore : And would have him
vere, the Prophet ſhould be diſcredited. Long think, that theſe miraculous Powers are ſo far
enough might Naaman have waſhed there in vain, tranſcending the valuation of all Earthly Pelf,
if Eliſha had not fent him : Many a Leper hath that thofe glittering Treaſures are worthy of no-
bathed in that Stream, and hath come forth no thing, but Contempt, in reſpect thereof : Hence
leſs impure : It is the Word, the Ordinance of it is, that he who refuſed not the Shunamites Ta-
ble,
Mm

266
Contemplations.
LIB, XIX
ble, and Stool, and Candleſtick, will not take Na- ward, diſmiſſes him with a civil Valediction ; had
aman's Preſent : There is much uſe of godly Dif- an Iſraelite made this Suit, he had been anſwered,
cretion in directing us when to open, when to fhut with a Check; thus much from a Syrian was wor.
our Hands.
thy a kind farewell; they are parted.
He that will not be allowed to give, defires yet Gehazi cannot thus take his leave ; his Heart is
to take it : Shall there not, I pray thee, be given to maled up in the rich Cheſts of Naaman, and now
thy Servant two Mules load of Earth? For thy Servant he goes to fetch it; the Prophet and his Man had
will henceforth offer neither Burnt-offering, nor Sacrifice not looked with the ſame Eyes upon the Syrian
to other Gods, but unto the Lord. iſraelitiſh Mould lay Treaſure ; the one with the Eye of Contempt,
open to his Carriage, without leave of Eliſha : But the other with the Eye of Admiration, and cove-
Naaman regards not to take it, unleſs it may be tous Deſire. The Diſpoſition of the Maſter
may
given him, and given him by the Prophets Hand: not be meaſured by the Mind, by the Act of his
Well did this Syrian find that the Man of God had Servant ; holy Eliſha may be attended by a falfe
given a Supernatural Vertue to the water of Il Gekazi : No Examples, no Counſels will prevail
rael
, and therefore ſuppoſed he might give the with ſome Hearts; who would not have thought
like to his Earth: Neither would any Earth ſerve that the follower of Eliſha could be no other than
him but Éliſha's; elſe the Mould of Iſrael had been a Saint ? Yet, after the view of all thoſe Mira-
more properly craved of the King than the Pro- cles, this Man is a mirrour of Worldlineſs. He
phet of Iſrael.
thinks his Maſter either too fimple, or too kind, to
Doubtleſs it was Devotion that moved this Suit: refuſe ſo juſt a Preſent from a Syrian ; himſelf will
The Syrian ſaw God had a propriety in Iſrael, be more wife, more frugal; deſire haftens his
and imagines that he will be beſt pleaſed with his pace, he doth not go, but run after his Booty;
own; on the ſudden was Naaman half a Proſe- Naaman ſees him, and as true Nobleneſs is ever
lyte, ſtill here was a weak knowledge with ſtrong courteous, alights from his Chariot, to meet him;
Intentions : He will facrifice to the Lord; but the great Lord of Syria comes forth of his Coach
where? In Syria, not in Hieruſalem : Not the Mould, to ſalute a Prophets Servant : Not fearing that
but the Altar is that God reſpects; which he hath he can humble himſelf over-much to one of Eli-
állowed no where but in his choſen Sion. This ha's Family : He greers Gehazi with the ſame
honeſt Syrian will be removing God home to his word wherewith he lately was dimitted by his Ma-
Country ; he ſhould have reſolved to remove his Iter : Is it Peace ? So ſudden a Meſſenger might
home, to God; and though he vows to offer no ſeem to argue ſome change. He ſoon receives
Sacrifice to any other god, yet he craves leave from the breathleſs Bearer news of his Maſters
to offer an outward courtefie to Rimmon ; though Health, and Requeſt : All is well, My Maſter baths
not for the Idols fake, yet for his Maſters : In sent me, ſaying, Behold, even now there be come to me
this thing the Lord pardon thy Servant, that when my from Mount Ephraim, two young Men of the Sons of
Maſter goeth into the Houſe of Rimmon to worſhip the Prophets : Give me, I pray thee, a Talent of sil-
there, and be leaneth on my Hand, and I bowy my self ver, and two Changes of Garments. Had Gehazi cra-
in the Houſe of Rimmon, the Lord pardon thy Servant ved a Reward in his own Name, calling for the
in this thing. Naaman goes away reſolute to pro- Fee of the Prophets Servant, as the Gain, ſo the
fefs himſelf an Iſraelite for Religion ; all the Sy- Offence had been the lefs; now reaching at a
rian Court ſhall know that he ſacrifices upon if greater Sum, he belies his Maſter, robs Naaman,
raelitiſh Earth, to the God of Iſrael: They ſhall burdens his own Soul. What a ſound Tale hath
hear him proteſt to have neither Heart, nor Knee the craft of Gehazi deviſed? Of the Number, the
for Rimmon : If he muſt go into the Houſe of Place, the Quality, the Age of his Maſters Gueſts?
that Idol, it ſhall be as a Servant, not as a Sup- That he might ſet a fair colour upon that preten-
plicant ; his Duty to his Maſter ſhall carry him, ded Requeft: So proportioning the value of his
not his Devotion to his Maſters god ; if his Ma- demand, as might both enrich himſelf, and yet
fter go to worſhip there, not he, neither doth he well ſtand with the moderation of his Maſter.
fay, When I bow my self to the Image of Rimmon ; Love of Money can never keep good quarter with
but, in the Houſe : He ſhall bow, to be leaned up- Honeſty, with Innocence: Covetouſneſs never
on, not to adore ; yet had not Naaman thought lodged in the Heart alone; if it find not, it will
this a Fault, he had not craved a Pardon; his breed Wickedneſs. What a mint of fraud there is
Heart told him that a perfect Convert ſhould not in a worldly Breaſt? How readily can it coin ſub-
have abidd the Roof, the Sight, the Air of Rim- til falfhood for an Advantage :
mon; that his obſervance of an Earthly Maſter How thankfully liberal was this noble Syrian;
ſhould not draw him to the ſemblance of an Act Gehazi could not be more eager in taking than
of outward obſervance to the Rival of his Maſter he was in giving; as glad of ſo happy an occaſi-
in Heaven, that a ſincere deteſtation of Idolatry on of leaving any piece of his Treaſure behind
could not ſtand with ſo unſeaſonable a Cour- him, he forces two Talents upon the Servant of
tefie.
Eliſha : And binds them in two Bags, and lays
Far therefore is Naaman from being a Pattern, them upon two of his own Servants; his own
fave of Weakneſs; ſince he is yet more than half train fhall yield Porters to Gehazi: Cheerfulneſs is
a Syrian ; ſince he willingly accuſes himſelf, and the juſt praiſe of our Beneficence: Bountiful Minds
in ſtead of defending, deprecates his Offence; it are as zealous in over-paying good turns, as the
is not for us to expect a full ftature in the Cradle of niggardly are in ſcanting Retributions.
Converſion. As Nature, ſo Grace riſes by many What Projects do we think Gehazi had all the
degrees, to perfection; Leproſie was in Naaman way? How did he pleaſe himſelf with the wa-
cured at once, not Corruption.
king Dreams of Purchaſes, of Traffick, of Jolly?
The Prophet, as glad to ſee him but thus for- | And now, when they are come to the Tower,
he

LIB. XIX.
267
ELISH A raiſing the Iron, &c.
am
he gladly disburthens, and diſmiſſes his two Syrian | upon him with thoſe Talents ; and ſhall wear out
Attendants, and hides their Load, and wipes his the reſt of his Days in Shame, and Pain, and Sora
Mouth, and ſtands boldly before that Mafter, row : His Tears may waſh off the Guilt of his
whom he had ſo fouly abuſed : Oh Gehazi! Where Șin, ſhall not ( like another Fordan) waſh off his
didit thou think God was this while ? Couldeft Leprofie, that ſhall ever remain as an hereditary
thou thus long pour Water upon the Hands of Monument of divine Severity. This Son of the
Eliſha, and be either ignorant, or regardleſs of Prophets shall more loud and lively preach the
that undeceiveable Eye of Providence, which was Juſtice of God by his Face, than others by their
ever fixed upon thy Hands, thy Tongue, thy Tongue. Happy was it for him, if while his Skin
Heart? Couldſt thou thus hope to blind the Eyes was ſnow-white with Leprofie, his humble Soul
of a Seer? Hear then thy Inditement, thy Sen- were waſhed white as Snow, with the Water of
tence, from him whom thou thoughteſt to have true Repentance.
199dbo
mocked with thy Concealment; Whence comeſt
thou Gehazi ? Thy Servant went no whither. He
that had begun a Lye to Naaman, ends it eo bis ELISHA raiſing the Iron ; blind-
Maſter: Who ſo lets his Tongue once looſe to a
wilful untruth, foon grows impudent in multi ing the Aſſyrians. Hi Boog's
plying Falſhoods. Of what Metal is the Fore-
SIA
head of that Man, that dares lye to a Prophet?
T
Here was no Loſs of Gehazi ; when he was
What is this, but to out-face the Senſes? Went gone, the Prophets increaſed : An ill Man
not my Heart with thee, when the Man turned again in the Church, is but like ſome ſhrubby Tree in
from his Chariot to meet thee? Didſt thou not till a Garden, whoſe fhade keeps better Plants from
now know, O Gehazi, that Prophets have ſpiritual growing : A Blank doth better in a Room, than
Eyes, which are not confined to bodily Proſpects ? an ill filling; The View of God's juſt Judgments
Didſt thou not know, that their Hearts were doth rather draw Clients unto him, than alienate
often, where they were not? Didſt thou not them : The King's of Iſrael had ſucceeded in Ido-
know that thy ſecreteſt Ways were over-looked latry, and hate of ſincere Religion; yet the Pro-
by inviſible Witneſſes? Hear then and be convin- phets multiply : Perſecution enlargeth the Bounds
ced: Hither thou wenteſt, thus thou faidīt, thus of the Church. Theſe very Tempeſtuous show-
thou didſt, thus thou ſpedít. What anſwer was ers bring up Flowers and Herbs in abundance.
now here but Confuſion ? Miſerable Gehazi, how There would have been neither ſo many, nor fo
didit thou ſtand pale and trembling before the zealous Prophets in the Languiſhment of Peace :
dreadful Tribunal of thy ſevere Maſter, looking for Beſides, what marvel is it, if the immediate Suc-
the woful Sentence of ſome grievous Judgment ceffion of two ſuch noble Leaders, as Elijah and
for ſo hainous an Offence? Is this a time to receive Eliſha, eſtabliſhed and augmented Religion, and
Money, and to receive Garments, and ( which thou bred Multitudes of Prophets? Rather who can
hadít already purchaſed in thy Conceit) Olive-marvel upon the Knowledge of all their Miracles,
gards, and Vine-yards, and Sheep and Oxen, and Men- that all Iſrael did not propheſie? It is a good hear-
ſervants, and Maid-Servants? Did my Mouth re- ing, that the Prophets want Elbow-room; out
fufe, that thy Hands might take? Was I fo care of their Store, not out of the Envy of Neigh-
ful to win Honour to my God, and credit to my bours, or incompetency of Proviſion: Where
Profeſſion, by denying theſe Syrian Preſents, that Viſion fails, the People periſh, they are bleſſed,
thou mightft daſh both in receiving them ? Was where it abounds. Den
their no way to enrich thy ſelf, but by bely When they found themſelves ſtraitned, they
ing thy Maſter, by diſparaging this holy Function did not preſume to carve for themſelves, but
in the Eyes of a new Convert ? Since thou they craved the leave, the Counſel of Eliſha: Lec
wouldſt needs therefore take part of Naaman's us go, we pray thee, unto Jordan, and take
Treaſure, take part with him in his Leproſie, The thence every Man a Beam, and let us make us a
Leproſie of Naaman ſhall cleave unto thee, and unto thy Place where we may dwell. And he ſaid, Go
ye.
Seed for ever. Oh heavy Talents of Gehezi! Oh It well becomes the Sons of the Prophets, to en-
the Horror of this one unchangeable Suit, which terpriſe nothing withoạt the Allowance of their
ſhall never be but loathſomely white, noiſomely Superiours. Here was a Building towards, none
unclean! How much better had been a light of the Curiouſeft: I do not ſee them making
Purſe, and an homely Coat, with a ſound Body, Means for the Procurement of ſome cunning Ar-
a clear Soul ? Too late doth that wretched Man tificers, nor for the Conquiſition of ſome coſtly
now find, that he hath loaded himſelf with a Marbles and Cedars, but every Man ſhall hew,
Curſe that he hath clad himſelf with Shame : and ſquare, and frame his own Beam. No nice
His Sin ſhall be read ever in his Face in his Seed; Terms were ſtood upon by theſe Sons of the Pro-
all Paſſengers, all Pofterities ſhall now ſay, Be- phets. Their Thoughts were fixed upon the Per-
hold the Characters of Gebazi's Covetouſneſs, fection of a ſpiritual Building: As an homely
Fraud, Sacriledge ! The A& overtakes the Word, Roof may ſerve them, ſo their own Hands shall
He went out of bis Preſence a Leper as white as Snow. raiſe it. The Fingers of theſe Contemplative
It is a woful Exchange that
Gebazi hath made with Men did not ſcorn the Ax, and Mallet, and Che-
Naaman ; Naaman came a Leper, returned a Dif- fel: It was better being there than in Obediah's
ciple ; Gebazi came a Diſciple, returned a Leper : Cave; and they that dwell now contentedly un-
Naaman left behind both his Diſeaſe and Money ; der rude Sticks, will not refuſe the ſquared Stones,
Gebazi takes up both his Money and his Diſeaſe : and poliſhed contignations of better Times. They
Now ſhall Gebazi never look upon himſelf, but he hall be ill Teachers of others, that have not
thall think of Naaman whoſe Skin is transferred learned both to want, and to abound.
The
M m 2

268
1. Contemplations.
LIB. XIX.
The Mafter of this facred Society, Eliſha, is making Queſtion whether of Strength or Wile:
not Itately, nor auftere; he gives not only The King of Syria conſults with his Servants,
Paſſage Sto this Motion of his Collegiates, but where to encamp for his greateſt Advantage
Afiſance. It was fit the Sons of the Prophets their Opinion is not more required, than their
ſhould have Convenience of Dwelling, though Secrecy: Eliſha is a thouſand Scouts : He fends
not Pomp, not Coftlineſs
. They fall to their word to the King of Iſrael of the Projects, of the
Work; no Man goes ſlackly about the Building of removes of his Enemy. More than once had fe-
his own Houſe : One of them more regarding the boram ſaved both his Life, and his Hoft, by there
Tree than the Tool, lets fall the Head of the Ax, cloſe Admonitions. It is well that in ſome thing
into the River : Poor Men are ſenſible of ſmall yet a Prophet may be obeyed. What ſtrange
Loffes: He makes his Moan to Eliſha, Alas, State-ſervice was this which Eliſha did, beſides the
Mafter, for it was borrowed : Had the Ax been his Spiritual ? The King, the People of Iſrael owe
own, the Trouble had been the lefs to forego it; themſelves, and their Safety to a deſpiſed Pro-
therefore doth the Miſcarriage afflict him, be- phet. The Man of God knew, and felt them
cauſe it was of a borrowed Ax. Honeſt Minds Idolaters, yet how careful and vigilant is he for
are more careful of what they have by Loan than their Reſcue ? If they were bad, yet they were
by Propriety : In Lending there is a Truſt, which his own : If they were bad, yet not all; God had
a good Heart cannot diſappoint without Vexati- his Number amongſt their worſt : If they were
on. Alas poor Novices of the Prophet, they bad, yet the Syrians were worſe. The iſraelites
would be Building, and were not worth their miſ-worſhipped the true God, the Syrians wor-
Axes: If they would give their Labour they muſt ſhipped a falfe. That ( if it were poſſible ) he
borrow their Inſtruments.
might win them, he will preſerve them; and if
.. Their Wealth was ſpiritual : Outward Poverty they will needs be wanting to God, yet Eliſha will
may well ſtand with inward Riches : He is rich, not be wanting to them ; their Impiety ſhall not
not that hath the World, but that can contemn it. make him undutiful.
Eliſha loves and cheriſhes this juſt Simplicity; There cannot be a juíter Cauſe of Diſpleaſure,
rather will he work a Miracle, than a borrowed than the diſcloſing of thoſe ſecret Counſels, which
Ax ſhall not be reſtored : It might eaſily be ima- are laid up in our Ear, in our Breaſt. The King
gined, he that could raiſe up the Iron out of the of Syria, not without Reaſon, ſtomacks this ſup-
Bottom of the Water, could tell where it fell in; poſed Treachery. What Prince can bear, that an
yet even that powerful Hand calls for Direction : adverſe Power ſhould have a Party, a Penſionary
In this one Point, the Son of the Prophet knows in his own Court? How famous was Eliſha even
more than Eliſha : The Notice of Particularities in foreign Regions ? Beſides Naaman, others of
is neither fit for a Creature, nor communicable : the Syrian Nobility take Notice of the miraculous
A mean Man may beſt know his own Caſe: This Faculties of this Prophet of Iſrael; he is accuſed
Novice better knows where his Ax fell, than his for this ſecret Intelligence. No Words can ef-
Maſter : His Maſter knows better how to get it cape him, though ſpoken in the Bed-chamber. O
out than he. There is no Reaſon to be given of Syrian, whoſoever thou wert, thou faidſt not
ſupernatural Actions. The Prophet borrows an enough: if thy Maſter do but wiſper in thine
Ax to cut an Helve for the loft Ax: Why did he Ear, if he ſmother his Words within his own
not make uſe of that Handle which had caſt the Lips, if he do but ſpeak within his own Bofom,
Head? Did he hold it unworthy of Reſpect, for Eliſha knows it from an infallible Informati-
that it had abandoned the Metal wherewith it was on. Whar Counſel is it, o God, that can be
truſted? Or did he make Choice of a new Stick, hid from thee? What Counſel is it that thou wilt
that the Miracle might be more clear and un hide from thy Seer? Even this very Word that
queſtionable ? Divine Power goes a contrary accufeth the Prophet, is known to the accuſed.
way to Art: We firſt would have procured the He hears this Tale while it is in telling ; he hears
Head of the Ax, and then would have fitted it the Plot for his Apprehenſion. How ill do the
with a Helve: Eliſha fits the Head to the Helve, Projects of wicked Men hang together? They
and cauſeth the Wood, which was light and knew that confeſs Eliſha knows their ſecreteft Words,
not how to ſink, to fetch up the Iron, which was do yet confer to take him. There are Spies up-
heavy, and naturally uncapable of Supernatation. on him, whoſe Eſpials have moved their Anger,
Whether the Metal were ſtripped of the natural and Admiration. He is deſcryed to be in Dothan,
Weight, by the fame Power which gave it being; a ſmall Town of Manaſſes: A whole Army is ſent
or whether retaining the wonted Poiſe, it was thither to ſurpriſe him: The Opportunity of the
raiſed up by fome ſpiritual Operation; I enquire Night is choſen for the Exploit
. There ſhall be
not, only I ſee it ſwim like Cork upon the Stream no want either in the Number, or Valour, or Se-
of Fordan, and move towards the Hand that loſt crecy of theſe conſpired Troops, and now when
it. What Creature is not willing to put off the they have fully girt in the Village with a ſtrong
- Properties of Nature at the Command of the God and exquiſite Šiege, they make themſelves fure of
of Nature ? O God how eaſie is it for thee, when Eliſha, and pleaſe themſelves to think how they
this hard and heavy Heart of mine is ſunk down have incaged the miſerable Prophet, how they
into the Mud of the World, to fetch it up again ſhould take him at unawares in his Bed, in the
by thy mighty Word, and cauſe it to float upon midſt of a ſecure Dream ; how they ſhould carry
the Streams of Life, and to ſee the Face of Hea- him fetter'd to their King ; what thanks they
ven again.
Mono
ſhould have for ſo welcome a Priſoner.
Yet ſtill do the sides of Iſrael complain of the The Succeſſor of Gehazi riſeth early in the
Thorns of Aram ; the Children of Ahab rue their Morning, and ſees all the City encompaſſed with
Father's unjuſt Mercy: From an Enemy, it is no a fearful Hoft, of Foot, Horſe, Chariots. His
bowodobne
Eyes
37

LIB. XIX.
ELISH A raiſing the fron, &c.
269
Eyes could meet with nothing but Woods of ed for the opening of his Servant's Eyes, to ſee
Pikes, and Walls of Harneſs, and Luſtre of Me- his Safe-guard, prays for the blinding of his Ene-
tals; and now he runs in affrighted to his Maſter; mies, that they might not ſee to do hurt.
Alas, my Maſter, what ſhall we do? He had Day As the Eyes of Eliſha's Servant were ſo fhut, that
enough to ſee they were Enemies that environed they ſaw not the Angels, when they ſaw the Sy-
them, to ſee himſelf helpleſs, and deſperate ; and rians : So the Eyes of the Syrians ſhall be likewiſe
hath only ſo much Life left in him as to lament ſhut, that when they ſee the Man, they ſhall not
himſelf to the Partner of his Miſery. He cannot ſee the Prophet. To all other objects their Eyes
flee from his new Maſter, if he would ; he runs are clear, only to Eliſha they ſhall be blind, blind not
to him with a woful Clamour, Alas, my Maſter, through Darkneſs, but through Mil-knowledge:
what ſhall zve do ?
They ſhall fee, and miſtake both the Perfon and
Oh the undaunted Courage of Faith! Eliſha Place. He that made the Senſes can either hold,
fees all this, and ſits in his Chamber fo fecure, as or delude them at pleaſure : How eaſily can he
if theſe had only been the Guard of Iſrael, for his offer to the Sight other Repreſentations, than
fafe Protection. It is an hard Precept that he thoſe which ariſe from the viſible Matter, and
gives his Servant, Fear not : As well might he have make the Heart to believe them?
bid him, not to ſee, when he ſaw, as not to fear, Juſtly now might Eliſha ſay, This is not the way,
when he ſaw ſo dreadful a Spectacle: The Ope- neither is this the City, wherein Eliſha ſhall be de-
rations of the Senſes are no leſs certain, than thoſe ſcried. He was in Dothan, but not as Elifha ; he
of the Affections, where the Objects are no leſs ſhall not be found but in Samaria ; neither can
proper : But the Task is eaſie if the next Word they have any Guide to him, but himſelf. No
may find belief, [ For there are more with us, than ſooner are they come into the Streets of Samaria,
with them. ] Multitude, and other outward Pro- than their Eyes have leave to know both the Place
babilities do both lead the Confidence of natural and the Prophet. The firſt Sight they have of
Hearts, and fix it. It is for none but a David to themſelves, is in the Trap of Iſrael, in the Jaws
ſay, I will not be afraid of ten thouſands of people, that of Death : Thoſe ſtately Palaces, which they now
bave ſet themſelves againſt mé round about. Fleſh and wonder at unwillingly, carry no Reſemblance to
Blood rifeth, and falleth, according to the Proporti- them, but of their Graves : Every Iſraelite feems
on of the Strength, or Weakneſs of apparent Means. an Executioner ; every Houſe a Goal ; every
Eliſha’s Man lookt about him, yet his Maſter Beam a Gibbet: And now they look upon Eliſha
prays, Lord open bis Eyes that he may ſee. Naturally transformed from their Guide, to their common
we ſee not, while we do fee : Every thing is ſo Murderer, with Horror and Paleneſs: It is moſt
feen, as it is. Bodily Eyes diſcern bodily Ob- juſt with God to intangle the Plotters of Wicked-
jects, only Spiritual can ſee the things of God: neſs, in their own Snare.lonto
Some Men want both Eyes and Light. Eliſha's How glad is a mortal Enemy to ſnatch at all
Servant had Eyes, wanted Illumination : No Advantages of Revenge? Never did the King of
fooner were his Eyes open, than he ſaw the Iſrael ſee a more pleaſing Sight, than ſo many
Mountain full of Horſes, and Chariots of Fire Syrian Throats at his Mercy : And as loth to loſe
round about Eliſha. They were there before, ſo fair a Day, ( as if his Fingers itched to be
(neither doth Eliſha pray that thoſe Troops may dipt in Blood) he ſays, My Father, ſhall I ſmite,
be gathered, but that they may be ſeen ) not till Mall I ſmite them? The Repetition argued Deſire,
now were they deſcryed. Inviſible Armies guard the Compellation, Reverence : Not without Al
the Servants of God, while they ſeem moſt for- lowance of a Prophet would the King of Iſrael
faken of Earthly Aid, moſt expoſed to certain lay his Hand upon an Enemy, fo miraculouſly
Dangers : If the Eyes of our Faith be as open as trained Home : His Heart was ſtill foul with Ido-
thoſe of our Senſe, to ſee Angels as well as Syri- latry, yet would he not taint his Hand with for
ans, we cannot be appalled with the moſt unequal bidden Blood: Hypocriſy will be ſtill fcrupulous
Terms of Hoſtility. Thoſe bleſſed Spirits are in ſomething, and in ſome awful Reſtraints is a
ready either to reſcue our Bodies, or to carry up perfect Counterfeit of Conſcience.
our Souls to Bleſſedneſs; whither ever ſhall be The Charitable Prophet foon gives an angry
injoyned by their Maker: There is juſt Comfort Prohibition of Slaughter ; Thou ſhalt not ſmite them :
in both, in either.
Wouldſt thou ſmite thoſe whom thou haſt taken Captive,
Both thoſe Chariots that came to fetch Elijah, with thy Sword, and with thy Bow? As if he had ſaid,
and thoſe that came to defend Eliſha, were fiery : Theſe are God's Captives, not thine ; and if they
God is not leſs lovely to his own, in the midſt of were thine own, their Blood could not be ſhed
his Judgments, than he is terrible to his Enemies without Cruelty ; though in the hot Chaſes of
in the Demonſtration of his Mercies. Thus War, Executions may be juſtifiable ; yet in the
guarded, it is no marvel if Eliſha dare walk forth Coolneſs of Deliberation, it can be no other than
into the midſt of the Syrians. Not one of thoſe inhuman, to take thoſe Lives which have been
heavenly Preſidiaries ftruck a ſtroke for the Pro- yielded to Mercy : But here, thy Bow and thy
phet; neither doth he require their Blows, only Sword are guiltleſs of the Succeſs; only a ſtrange
he turns his Prayer to his God, and ſays, Smite Providence of the Almighty hath caft
' them into
this People, I pray thee, with Blindneſs
. With no thine Hands, whom neither thy Force, nor thy
other then deadíy Intentions did theſe Aramites Fraud could have compaſſed : If it be Victory
come down to Eliſha, yet doth not he ſay, thou aimeſt at, overcome them with Kindneſs :
Smite them with the Sword, but, Smite them Set Bread and Water before them, that they may eat
with Blindneſs: All the Evil he wiſheth to them, and drink : O noble Revenge of Eliſha, to feaft
is their Repentance ; there was no way to his Perſecutors; to provide a Table for thoſe,
ſee their Error, but by Blindneſs. He that pray- who had provided a Grave for him! Theſe Syrians
OM
came

270
Contemplations.
LIB. XIX.
came to Dothan full of bloody Purpoſes to Eliſha : Aid where is an utter impotence of Redreſs, is buie
he ſends them from Samaria full of good chear, to upbraid the Weakneſs, and aggravate the Miſery
and jollity. Thus, thus ſhould a Prophet puniſh of thoſe whom we implore. Feboram miſtakes the
his Purſuers : No Vengeance but this is Heroical, Suit: The Supplicant calls to him for a woful piece
and fit for Chriſtian Imitation: If thine Enemy of Juſtice: Two Mothers have agreed to eat their
hunger, give him Bread to eat, if he thirft, give him | Sons; the one hath yielded hers to be boiled and
Water to drink : For thou ſhalt beap coals of Fire upon eaten ; the other, after ſhe hath taken her part
bis Head ; and the Lord ſhall reward thee : Be not o- of fo prodigious a Banquet, with-draws her Child,
vercome with evil, but overcome evil with good. and hides him from the Knife; Hunger and Envy
The King of Iſrael hath done that by his Feaft, make the Plaintiff importunate; and now ſhe cravés
which he could not have done by his Sword : the benefit of Royal Juſtice. She that made the
The Bands of Syria will no more come by way firſt Motion, with-holds her part of the Bargain,
of Ambuſh, or Incurſion, into the bounds of It and flies from that Promiſe, whoſe truft had made
rael. Never did a charitable Act go away with this Mother childlefs. On the direful effects of
out the retribution of a Bleſſing. In doing ſome Famine, that turns off all reſpects of Nature, and
good to our Enemies, we do moſt good to our gives no place to Horror, cauſing the tender Mo:
ſelves ; God cannot but love in us this imitation ther to lay her Hands, yea, her Teeth upon the
of his Mercy, who bids his Sun ſhine, and his fruit of her own Body; and to receive that into
Rain fall where he is moſt provoked ; and that her Stomach, which he hath brought forth of her
love is never fruitleſs.
Womb : What ſhould Jehoram do? The Match
was monſtrous: The Challenge was juſt, yet un-
natural : This Complainant had purchaſed one
The Famine of Samaria relieved. dead. The Mother of the ſurviving Infant is pret
,
ſed by Covenant, by Hunger ; reſtrained by Na-
NE
COT many good turns are written in Mar- ture. To force a Mother to deliver up her Child
ble ; foon have theſe Syrians forgotten the to voluntary Slaughter, had been cruel: To force
merciful Beneficence of Iſrael: After the forbear- a Debter to pay a confeſſed Arrerage, ſeemed bus
ance of ſome hoſtile Inroad, all the Forces of Sy- equal : If the remaining Child be not dreſſed for
ria are muſtered againſt Jehoram : That very Sa- Food, this Mother of the devoured Child is both
maria which had relieved the diſtreſſed Aramites, robbed, and famiſhed : If he be, innocent Blood
is by the Aramites beſieged, and is famiſhed by is ſhed by Authority. It is no marvel if the que-
thoſe, whom it had fed. The Famine within the ſtion aſtoniſhed the Judge ; not ſo much for the
Walls was more terrible than the Sword without difficulty of the Demand, as the horror of the Oc-
Their worſt Enemy was ſhut within ; and could caſion ; to what lamentable diſtreſs did Fehoran
not be diſlodged of their own Bowels : Whither find his people driven ? Not without cauſe did
hath the Idolatry of Iſrael brought them? Before, the King of Ifrucl rend his Garments, and ſhew
they had been ſcourged with War, with Drought, his Sackcloth, well might he ſee his people bran-
with Dearth, as with ſingle Cord; they remain ded with that ancient Curſe which God had de-
incorrigible, and now God twiſts two of theſe nounced againſt the Rebellious : The Lord Jhell
bloody laſhes together, and galls them even to bring a Nation againſt thee of a fierce Countenance,
Death: There needs no other Executioners than which ſhall not regard the Perſon of the Old, nor shew
their own Maws. Thoſe things which in their Favour to the Young ; and he ſhall beſiege thee in all
Nature were not edible, (at leaſt, to an Iſraelite) thy Gates ; and thou ſhalt eat the Fruit of thine own
were now both dear, and dainty, the Aſs was Body, the Fleſh of thy Sons, and of thy Daughters: The
(beſides the untoothfomneſs) an impure Creature : tender and delicate Woman, her Eyes shall be evil 16-
That which the Law of Ceremonies had made un-wards her young one that cometh out from between her
clean, the Law of Neceſſity had made delicate Feet, and toward the Children which ſhe ſhall bear, for
and precious : The Bones of ſo carrion an Head she ſhall eat them for want of all things ſecretly in the
could not be picked for leſs than four hundred Siege and Straitneſs
. He mourns for the Plague,
pieces of Silver: Neither was this ſcarcity of Vi- he mourns not for the cauſe of this Plague, his
&tuals only, but of all other Neceffaries for human fin, and theirs : I find his Sorrow, I find not his
ufe ; that the Belly might not complain alone, the Repentance. The worſt Man may grieve for his
whole Man was equally pinched.
ſmart, only the good Heart grieves for his Of-
The King of Iſrael is neither exempted from fence; in ſtead of being penitent, Fehoram is fu-
the Judgment, nor yet yields under it : He walks rious, and turns his rage from his Sins, againſt
upon the walls of his Samaria, to over-ſee the the Prophet ; God do so to me and more alſo, if the
Watches ſet, the Engines ready, the Guards chang- Head of Eliſha, the Son of Shaphat, ſhall ſtand on him
ed, together with the poſture of the Enemy; this day: Alas, what hath the Righteous done?
when a woman cries to him out of the City, Perhaps Eliſha (that we may imagine fome colours
Help my Lord, O King : Next to God what refuge of this Diſpleaſure) fore-threatned this Judgment;
have we in all our Neceſſities, but his Anointed? but they deſerved it : Perhaps he might have
Earthly Soveraignty can aid us in the caſe of the averted it by his Prayers; their unrepentance diſ-
Injuſtice of Men, but what can it do againſt the abled him: Perhaps he perfwaded Fehoram to hold
Judgments of God? If the Lord do not help thee, out the Siege; though through much hardneſs:
whence fall I help thee? Out of the Barn-floor, or out He fore-ſaw the Deliverance. In all this how
of the Wine-preſſe ? Even the greateſt Powers muſt hath Eliſha forfeited his Head ? All Ifrael did not
toop to Africtions in themſelves; how ſhould they afford an Head ſo guiltleſs, as this that was deſti-
be able to prevent them in others ? To ſue forned to Slaughter. This is the faſhion of the
World;

LIB. XIX.
SAMARIA's Famine relieved.
271
World; the lewd blames the Innocent, and will As if he would condeſcend where he might judge;
revenge their own Sins upon others Upright- and would pleaſe them who deſerved nothing but
neſs.
Puniſhment. The word ſeemed not more comfor
In the midſt of all this ſad Eſtate of Samaria, table, than incredible: A Lord, on whoſe Hand the
and theſe Storms of Fehoram, the Prophet fits qui- King leaned, anſwered the Man of Gods and ſaid,
etly in his own Houſe, amongſt his holy Con- Behold, if the Lord would make Windows in Heaven,
forts; bewailing no doubt both the Sins, and Mi- might this thing be? Prophecies, before they be
fery of their People ; and prophetically confer- fulfilled, are Riddles ;' no Spirit can areed them,
ring of the Iſſue ; when ſuddenly God reveals to but that by which they are delivered. It is a fool-
him the bloody Intent, and Meſſage of Fehoram, iſh and injurious Infidelity to queſtion a Poſſibi-
and he at once reveals it to his Fellows. See ye lity, where we know the Meſſage is Gods: How
how this son of a Murderer bath ſent to take away mine eaſie is it for that Omnipotent Hand to effect thoſe
Head. Oh the unimitable liberty of a Prophet! things, which ſurpaſſes all the reach of human
The ſame God that ſhewed him his Danger, fug-Conceit? Had God intended a miraculous Multi-
geſted his Words; he may be bold, where we plication, was it not as eaſie for him to increaſe
muſt he awful : Still is Naboth's Blood laid in Fe- the Corn or Meal of Samaria, as the Widows Oyl?
boram's Dil : The foul fact of Ahab blemiſheth Was it not as eaſie for him to give plenty of Vi-
his Posterity, and now when the Son threats Vio- ctuals without opening the Windows of Heaven,
lence to the Innocent, Murder is objected to him as to give plenty of Water without Wind or Rain?
as Hereditary.
The Almighty hätes to be diſtruſted: This Peer
He that fore-ſaw his own Peril, provides for of Iſrael ſhall rue his Unbelief; Behold, thou ſhalt
his Safety ; [Shut the Door and hold him faſt at the fee it with thine Eyes, but falt not eat thereof: The
Door.] No Man is bound to tender his Throat to fight ſhall be yielded for Conviction, the fruition
an unjuſt ſtroke : This bloody Commiſſion was ſhall be denied for Puniſhment: Well is that Man
prevented by a prophetical fore-fight: The ſame worthy to want the Benefit which he would not
Eye that ſaw the Executioner coming to ſmite believe : Who can pity to ſee Infidelity excluded
him, ſaw alſo the King haftning after him, to from the Bleflings of Earth, from the Glory of
ſtay the Blow : The Prophet had been no other Heaven?
than guilty of his own Blood, if he had not re How ſtrange a choice doth God miake of the
ferved himſelf a while, for the reſcue of Autho- Intelligencers of ſo happy a Change: Four Le-
rity: Oh the inconſtancy of carnal Hearts ! It pers ſit at the entring of the Gate, they ſee no-
was not long ſince Fehoram could ſay to Eliſha, My thing but Death before them, Famine within the
Father, shall I ſmite them ! Now he is ready to Walls, the Enemy without : The Election is wo-
(mite him as an Enemy, whom he honoured as a ful, at laſt they reſolve upon the leffer Evil; Fa-
Father : Yet again, his Lips had no ſooner given mine is worſe than the Syrian ; in the Famine
Sentence of Death againſt the Prophet, than his there is certainty of Periſhing, amongſt the Sy-
Feet ftir to recall it: It Should ſeem that Elifha, rians, Hazzard : Perhaps the Enemy may have
upon the challenges and expoftulations of fero- fome Pity, Hunger hath none : And, were the
ram's Meſſenger, had ſent a perſwafive Meffage Death equally certain, it were more eaſie to die
to the King of Iſrael, yer a while to wait pati- by the Sword, than by Famine : Upon this De-
ently upon God for his Deliverance : The dif- liberation they come down into the Syrian Camp,
contented Prince flies off in an impotent Anger, to find either ſpeed of Mercy, or Diſpatch. Their
Behold, this evil is of the Lord, what ſhould I wait Hunger would not give them refpight till Morn-
for the Lord any longer ? Oh the deſperate reſoluti- ing: By twi-light are they faln upon the utter-
ons of impatient Minds! They have ſtinted God moſt Tents : Behold, there was no Man ; they mar-
both for his Time and his Meaſure ; if he ex- vel at the filence, and ſolitude, they look, and li-
ceed either, they either turn their Backs upon ften; the noiſe of their own Feet affrighted them;
him, or fly in his Face: The poſition was true, their guilty Hearts ſupplied the Syrians; and ex-
the inference deadly: All that evil was of the pected fearfully thofe which were as fearfully fled :
Lord ; they deſerved it; he ſent it : What then? | How eaſily can the Almighty confound the Powa
It should have been therefore argued, he that ſenter of the Strong, the Policy of the Wiſe God
it, can remove it : I will wait upon his Mercy, puts a Panick Terror into the Hearts of the proud
under whoſe Juſtice I ſuffer : Impatience and di- Syrians; he makes them hear a noiſe of Chariots,
fruft ſhall but aggravate my Judginent : It is the and a noiſe of Horſes, even the noiſe of a great
Lord, let him do what he will : But now to deſpair Hoft , They ſay one to another, Loe the King of Il-
becauſe God is juſt, to defie Mercy becauſe it ral bath hired againſt us the Kings of the Hittites,
lingers, to reject God for correction, it is a pre- and the Kings of the Egyptians, to come upon 138
fumptuous madneſs, an impious pettiſhneſs. They ariſe therefore in a confuſed rout, and leaving all
Yet in ſpight of all theſe Provocations both of their Subſtance behind them, flee for their Lives. Not
King, and People, Eliſha hath good News for Fe- long before , Eliſha's Servant' ſaw Chariots and
boram : Thus faith the Lord, to Morrow about this time Horſes, but heard none; now, theſe Syrians hear
shall a meaſure of fine Flower be ſold for a Shekel, and Chariots and Horſes, but fee none; that fight
two meaſures of Barley for a Shekel in the Gate of Sa- comforted his Heart, this found diſmayed theirs :
maria : Miſerable Iſrael now fees an end of this The Iſraelites heard no noiſe within the Walls,
bard Trial; one days. Patience ſhall free them the Lepers heard no noiſe without the Gates ; on-
both of the Siege and Famine. God's Deliveran- ly the Syrians heard this noiſe in their Camp :
ces may over-ſtay our Expectation, not the due What a ſcorn doth God put upon theſe preſump-
period of his own Counſels. Oh infinite Mercy, tuous Aramites ? He will not vouchſafe to uſe any
when Man ſays, No longer, God ſays, To Morron: 1 fubftantial Stratagem againſt them ; nothing but
an
272
Contemplations.
Lib. XIX,

an empty ſound ſhall ſcatter them, and ſend them to the Porters, and ſoon tranſmit the News to the
home empty of Subſtance, laden with ſhame, half- Kings Houſhold; the King of Iſrael complains nor
dead with fear ; the very Horſes that might have to have his ſleep broken with ſuch Intelligence ;
haftened their Flight, are left tyed in their Tents; he ariſeth in the Night, and not contemning food
their very Garments are a burden; all is left be- News, though brought by Lepers, conſults with
hind, ſave their very Bodies, and thoſe breathleſs his Servants of the Buſineſs.
for Speed.
We cannot be too jealous of the intentions of an
Doubtleſs theſe Syrians knew well to what mi-Enemy ; Fehoram wiſely fufpects this flight of the
ferable exigents the incloſed Iſraelites were brought Syrians to be but Simulatory, and Politick, only
by their Siege ; and now made full account to to draw Iſrael out of their Ciry, for the ſpoil of
fack, and ranſack their Samaria ; already had they both. There may be more peril in the back of an
divided, and ſwallowed the Prey ; when ſudden- Enemy, than in his face : The cruelleft ſlaugh-
ly God puts them into a ridiculous Confuſion; ters have been in retiring ; eaſily therefore is the
and ſends them to ſeek ſafety in their Heels; no King perſwaded to adventure ſome few forlorn
Booty is now in price with them but their Life, Scouts for further affurance. The word of Eliſha
and happy is he that can run faſteſt. Thus the is out of his Head, out of his Heart, elfe there
Almighty laughs at the deſigns of inſolent Men, had been no place for this doubt : Timorous
and ſhuts up their Counſels in ſhame.
Hearts never think themſelves fure ; thoſe that
The fear of the four Lepers began now to give have no Faith, had need of much Senſe.
way to Security ; they fill their Bellies, and hide Thoſe few Horſes that remain, are ſent forth
their Treaſures, paſs from one Tent to ano- for diſcovery, they find nothing but Monuments
ther, in a faſtidious choice of the beſt Commodi- of frightfulneſs, Pledges of ſecurity. Now Iſrael
ties; they who e'er while would have held it Hap- dares iſſue forth to the Prey ; there (as if the Sy-
pineſs enough to have been bleſſed with a Cruit, rians had come thither to inrich them) they find
now wantonly rove for Dainties, and from necef-| Granaries, Wardrobes, Treaſures, and what ever
ſity leap into exceſs.
may ſerve either for Úſe or Oftentation : Every
How far Self-love carries us in all our Actions, Ifraelite goes away filled, laden, wearyed with the
even to the neglect of the Publick ? Not till their Wealthy Spoil.
own Bellies, and Hands, and Eyes were filled, As Scarcity breeds Dearth, ſo Plenry Cheapneſs
.
did theſe Lepers think of imparting this news to To day a meaſure of fine Flower is lower rated,
Ifrael: At laft, when themſelves are glutted, they than yeſterday of Dung.
begin to remember the hunger of their Brethren, The diſtruſtful Peer of Iſrael ſees this abundance
and now they find room for Remorſe, We do not according to the word of the Prophet, but en-
well, this day is a day of good tydings, and we hold joys it net : He ſees this Plenty can come in at
our peace. Nature teaches us that it is an injury to the Gate, though the Windows of Heaven he not
ingrofs Bleſſings ; and ſo to mind the private, as open. The Gate is his Charge: The affamiſhed
if we had no relation to a Community; we are Iſraelites preſſed in upon him, and bear him down
worthy to be ſhut out of the City Gates for Le in the throng : Excream Hunger hath no reſpect
pers, if the reſpect to the publick good do not to Greatreſs. Nor their rudeneſs, but his own un-
over-fway us in all our deſires, in all our demea- belief, hach trampled him under Feet. He that
nure; and well may we with theſe covetous Le-abaſed the power of God by his diſtruſt, is abaſed
pers fear a miſchief upon our ſelves, if we ſhall worthily to the Heels of the Multitude : Faith ex-
wilfully conceal Bleſſings from others.
alts a Man above his Sphere; Infidelity depreſſes
The Conſcience of this wrong and danger him into the Duft, into Hell: He that believes
ſends back the Lepers into the City; they call not is condemned already.
Con-

273
Contemplations
both given, and reſtored ; and now Curioſity can find no Advantage from that which
The Twentieth BOOK.
CONTAINING
The Shunamite ſuing to Jehoram: The utter Deſtruction of the Kinga
Eliſha conferring with Hazael. dom of Iſrael.
Jehu with Jehoram and Jezebel. Hezekiah and Senacherib.
Jehu killing the Sons of Ahab, and Hezekiah fick, recovered, viſited.
the Prieſts of Baal.
Manaſſeh.
Athaliah and Joaſh.
Joſiah's Reformation.
Joaſh with Eliſha dying. Joſiah's Death, with the Deſol
.
Uzziah Leprous.
tion of the Temple and Jeruſ-
Ahaz with his new Altar.
lem.
Life, where ſhe ſhould not find Religion: Ex-
The Shunamite ſuing to Jehoram : tremity is for the time a juft Diſpenſation with
ſome common Rules of our outward Demeanour
Eliſha conferring with Hazael.
and Motions, even from better to worſe. All
Iſrael and Jidah ſhall be famiſhed; the Body can
O W royally hath Eliſha paid the Shu- be preſerved no where, but where the Soul ſhall
namite for his Lodging? To him al-want ; ſometimes the Conveniences of the Soul
ready ſhe owes the Life of her Son, muſt yield to bodily Neceſſities. Wantonneſs and
again ( after ſo many Years, as might well have is done out of the Power of need.
worn out the Memory of ſo ſmall a Courteſie ) It is a long Famine that ſhall afflict iſrael; he
her ſelf, her Son, her Family owe their Lives to upon whom the Spirit of Elijab was doubled,
ſo thankful a Gueſt. That Table, and Bed, and doubled the Judgment inflicted by his Maſter;
Stool, and Candleſtick was well beſtowed : That three Years and an half did Iſrael gaſp under the
Candleſtick repaid her the Light of her future Drought of Elijah; ſeven Years Dearth ſhall it
Life and Condition, that Table the Means of ſuffer under Eliſha : The Tryals of God are many
Maintenance, that Stool a Seat of fafe Abode, times not more grievous for their Sharpneſs than
that Bed a quiet Reſt from the common Calami- for their Continuance.
ties of her Nation : He is a Niggard to himſelf, This Scarcity ſhall not come alone; God ſhall
that ſcants his Beneficence to a Prophet, whoſe call for it : Whatever be the ſecond Cauſe, he is
very cold Water ſhall not go unrewarded. Elijah the firſt. The Executioners of the Almighty
preſerved the Sareptan from Famine; Eliſha the (ſuch are his Judgments) ſtand ready waiting
Shunamite ; he, by Proviſion of Oyl and Meal ; upon his juſt Throne ; and do no ſooner receive
this, by Premonition: Ariſe, and go, thou and the Watch-word, than they fly upon the World,
thine Houſhold, and ſojourn wherefoever thou canſt fo- and plague it for Sin: Only the Cry of our Sins
journ. The Sareptan was poor, and driven to ex moves God to call for Vengeance : And if God
treams, therefore the Prophet provides for her, once call, it muſt come ; How oft, how earneſt-
from Hand to Mouth: The Shunamite was Weally are we called to Repentance, and ſtir not?
thy, and therefore the Prophet ſends her to pro- The Meſſengers of God's Wrath flie forth at the
vide for her ſelf: The fame Goodneſs that re- leaſt Beck; and fulfil the Will of his Revenge
lieves our Neceſſity, leaves our Competency to upon thoſe, whoſe Obedience would not fulfil the
the Hand of our own Counſel ; in the one, he will of his Command.
will make uſe of his own Power; in the other, After ſo many Proofs of Fidelity the Shunamite
of our Providence.
cannot diſtruſt the Prophet; not ſtaying there-
The very Prophet adviſes this holy Client to fore to be convicted by the Event, ſhe removes
leave the Bounds of the Church; and to ſeek her Family into the Land of the Philiſtines: No
Na
Na-

274
Contemplations.
LIB. XX.
Nation was more oppoſite to Ifrael, none more of the courteous Proffer of Eliſha, and miſling a
worthily odious ; yet
, there doth the Shunemite Friend at the Court, is glad to be the Preſenter of
ſeek and find Shelter ; even the Shade of thoſe her own Petition.
Trees that are unwholſome, may keep us from a How happily doth God contrive all Events for
Storm : Every where will God find room for his the good of his! This Supplicant ſhall fall uponi
own. The Fields of Philiſtines flouriſh, while the that inſtant for her Suit, when the King ſhall be
Soil of Iſrael yields nothing but Weeds and Bar- talking with Gebazi ; when Gehazi ſhall be talking
renneſs: Not that Ifrael was more ſinful, but that of her to the King; the Words of Gehazi, the
the Sin of Iſrael is more intolerable. The offers Thoughts of the King, the Defires of the Shina-
of Grace are ſo many Aggravations of Wicked- mite ſhall be all drawn together by the wife Pro-
neſs: In equal Offences thoſe do juſtly ſmart 'vidence of God into the Center of one Moment,
more, who are more obliged. No Peſtilence is that his oppreſſed Servant might receive a ſpeedy
ſo contagious as that which hath taken the pureſt Juſtice. Oh the infinite Wiſdom, Power, Mercy
Air.
of our God, that inſenſibly orders all our Ways,
Theſe Philiſtine Neighbours would never have as to his own holy Purpoſes, fo to our beſt Ad-
endured themſelves to be peltered with Forrai-vantage.
ners, eſpecially Ifraelites, whom they hated ( be What doth Fehoram the King talking with Ge-
fides Religion) for their Ufurpation : Neither bazi the Leper? That very Preſence was an Eye-
were they in all likelihood preſſed with multi-fore.
tude : The reſt of Iſrael were led on with Hopes, But if the Cohabitation with the Infectious
preſuming upon the amends of the next Harveſt, were forbidden, yet not the Conference. Cer-
till their Want grew deſperate, and irremediable; tainly, I begin to think of ſome Goodneſs in both
only the forewarned Shunamite prevents the Mil- theſe : Had there not been ſome Goodneſs in Fe-
chief; now ſhe finds what it is to have a Pro- boram, he had not taken pleaſure to hear, even
phet her Friend: Happy are thoſe Souls that up from a leprous Mouth, the miraculous Ads and
on all Occaſions conſult with God's Seers; they Praiſes of God's Prophet: Had there not been
ſhall be freed from the Plagues, wherein the fé- fome Goodneſs in Gehazi, he had not after ſo fear-
cure Blindneſs of others is heedleſly overtaken. ful an Infliction of Judgment, thus ingenuouſly
Seven Years had this Shunamite ſojourned in recounted the Praiſes of his ſevere Maſter ; he
Paleſtine, now ſhe returns to her own, and is ex- that told that dear-bought lie to the Prophet, tells
cluded She that found Harbour among Phili now all Truths of the Prophet, to the King :
ſtines, finds Oppreſſion and Violence among Iſra- Perhaps his Leproſy had made him clean ; if ſo,
elites : Thoſe of her Kindred, taking Advantage happy was it for him that his Forehead was white
of her Abſence, had ſhared her Poffeflions. How with the Diſeaſe, if his Soul became hereupon
oft doth it fall out that the worſt Enemies of a white with Repentance. But we may well know
Man are thoſe of his own Houſe ? All went by that the Defire, or Report of Hiſtorical Truths,
contraries with this Shunamite : In the Famine ſhe doth not always argue Grace. Still Fchoram, af-
had enough, in the common Plenty ſhe was ter the Inquiry of the Prophet's Miracles, conti-
ſcanted; Philiſtines were kind unto her, Iſraelites nues his Idolatry : He that was curious to hearken
cruel : Both our Fears, and our Hopes do not after the Wonders of Eliſha, is not careful to fol-
ſeldom diſappoint us: It is ſafe truſting to that low his Doctrine; therefore are Gehazi and the
Stay which can never fail us, who can eaſily pro- Shunamite met before him, that he may be con-
vide us both of Friendſhip in Paleftine and of Ju- victed, who will not be reformed: Why was it
ſtice in Iſrael. We may not judge of the Religion elſe that the Preſence of the Perſons ſhould thus
by particular Actions ; a very Philiſtine may be unexpectedly make good the Relation, if God
merciful, when an Iſraelite is unjuſt, the Perſon had not meant the inexcuſableneſs of Fehoram,
may be faulty, when the Profeſſion is holy. while he muſt needs ſay within himſelf; thus
It was not long ſince the Prophet made that Potent is the Prophet of that God, whom I obey
friendly offer to the Shunamite, out of the Deſire not : Were not Eliſha's the true God, how could
of a thankful Requital ; What is to be done for thee? he work ſuch wonders ? And if he be the true
ovouldſt thou be Spoken for to the King, or to the Cap- God, why is he not mine? But what ? Shall I
tain of the Host? and ſhe anſwered; I dwell among change Ahab's God for Jehofhaphat's ? No; I can-
Brethren. Little did he then think of this in- not deny the Miracles, I will not admit of the
jurious Meaſure; elſe ſhe might have ſaid, I Author: Let Eliſha be powerful, I will be con-
dwell among mine Enemies, I dwell among Rob- ftant. O wretched Jehoram, how much better
bers. It is like they were then friendly, who had it been for thee never to have ſeen the Face
were now cruel, and oppreſſive; there is no of Gehazi, and the Son of the Shunamite, than to
Truſt to be repoſed in Fleſh and Blood: How go away unmoved with the Vengeance of Lepro-
ſhould the Favours be conſtant, who are in their ly in the one, with the merciful Reſuſcitation of
Nature and Diſpoſition, variable? It is the ſureſt the other? Therefore is thy Judgment fearfully
way to rely on him, who is ever like himſelf; aggravated, becauſe thou wouldit not yield te
the Meaſure of whoſe Love is Eternity.
what thou couldſt not oppoſe. Had not Abab's
Whither ſhould the Shunamite go to complain of Obdurateneſs been propagated to his Son, fo
her Wrong, but to the Court? There is no other powerful Demonſtrations of divine Power could
Refuge of the Oppreſſed, but publick Authority : not have been uneffectual. Wicked Hearts are
All Juſtice is derived from Soveraignty : Kings ſo much worſe by how much God is better ; this
are not called Gods for nothing; they do both | Anvil is the harder by being continually beaten
ſentence and execute for the Almighty.
upon, whether with Judgments or Mercy.
Doubtleſs, now the poor Shunamite thought
Yet
و
my
و

Lib. XX.
275
Jehu with Jehoram, &c.
Yet this good Uſe will God have made of this Benhadad King of Syria bath ſent me to thee, ſaying,
Report, and this Preſence, that the poor Shuna- Shall I recover of this Diſeaſe? Not long ſince, Felo-
mite ſhall have Juſtice ; that Son, whoſe Life was ram King of Iſrael had ſaid to Eliſha, My Father, ſhall
reſtored, ſhall have his Inheritance revived ; his Ilmite them? And now Benbadad King of Syria, lays,
Eſtate fhall fare the better for Eliffha's Miracles : My Father, ſhall I recover : Lo how this poor Meho
How much more will our merciful God fecond his lathite hath Kings to his Sons : How great is the
own Bleſſings, when the Favours of unjuft Men Honour of God's Prophets with Pagans, with
are therefore drawn to us, becauſe we have been Princes? Who can be but confounded to ſee
the Subjects of divine Beneficence ?
Evangelical Prophets deſpiſed by the meaneſt
It was a large, and full Award, that this Oc-Chriſtians !
currence drew from the King ; Reſtore all that was It is more than a ſingle Anſwer that the Pro
bers
, and all the Fruits of the Field, ſince the day that phet returns to this Meſſage: One Anſwer he
The left the Land, even until now. Not the preſent gives to Benbadad, that ſent it, another he gives
Poffeffion only is given her, but the Arreara- to Hazael that brings it : That to Benhadad, is,
Thou may A Surely recover : That to Hazael, Thé
ges.
Nothing hinders, but that outward Juſtice may Lord bath ſhewed me that he ſhall ſurely dje: What
ſtand with grofi Idolatry, The Widow may hall we ſay then? Is there a Lye, or an Equi-
thank Eliſha for this ; his Miracle wrought ſtill, vocation in the holy Mouth of the Prophet ? God
and puts this new Life in her dead Eſtate ; his forbid : It is one thing what ſhall be the nature
Abſence did that for the Preſervation of Life, and iſſue of the Diſeaſe ; another thing what may
which his Preſence did for the reſtoring it from outwardly befal the Perſon of Benbadad: The
Death. She that was ſo ready to expoftulate Queſtion is moved of the former ; whereto the
with the Man of God, upon the loſs of her Son, Anſwer is direct; the Diſeaſe is not mortal; bue
might perhaps have been as ready to impute the withal an Intimation is given to the Bearer,' of ani
loſs of her Eſtate to his Advice ; now, that for Event beyond the reach of his Demand; which
his fake ſhe is enriched with her own, how doth he may know, but either needs not, or may not
ſhe bleſs God for ſo happy à Gueſt? When we return : The Lord bath fewed me that be ſhall ſurely
have forgotten our own good turns, God remem- dye ; by another Means, though not by the Dif
bers and crowns them : Let us do good to all eaſe.
while we have time, but eſpecially to the Houſ-
The Seer of God deſcries more in Hazael, than
hold of Faith.
he could ſee in himſelf; he fixes his Eyes therefore
Could Iſrael have been ſenſible of their own ftedfaſtly in the Syrian's Face, as one that in thoſe
Condition, it was no ſmall unhappineſs to loſe | Lines read the bloody Story of his Life.
the Preſence of Eliſha : Whether, for the Idola Hazael bluſhes, Eliſha weeps; the Intention of
tries, or for the Famine of Iſrael, the Prophet is thoſe Eyes did not ſo much amaze Hazael, as the
gone into Syria ; no doubt Naaman welcom’d him Tears: As yet he was not guilty to himſelf of any
thither and now would force upon him Thanks Wrong that might ſtrain out this Juce of Sorrow:
for his Ćure, which the Man of God would not Why weepeth my Lord ?
receive at Home.
The Prophet fears not to foretel Hazael all the
How famous is he now grown that was taken Villanies which he ſhould once do to Iſrael; how
from the Team ? His Name is not confined to his ' he ſhould fire their Forts, and kill their young
own Nation ; foreign countries take notice of it; Men, and rip the Mothers, and daſh their Chil
and Kings are glad to liſten after him; and court dren. I marvel not now at the Tears of thoſe
him with Preſents : Benhadad the King of Syria, Eyes which forefaw this miſerable Vaftation of the
whoſe Counſels he had detected, rejoyceth to Inheritance of God; the very mention whereof
hear of his Preſence; and now, as having for- is abhorred of the future Author: What is thy Sera
gotten that he had ſent a whole Hoſt, to be vant a Dog, that I ſhould do this great thing? They
fiege the Prophet in Dothan, ſends an honourable are favage Crueltieś whereof thou ſpeakeft: ít
Meſſenger to him, laden with the Burden of for- were more fit for me to weep that thou ſhouldīt
ty Camels
, to conſult with this Oracle, con- repute me fo brutiſh; I ſhould no leſs condemn
cerning his Sickneſs, and Recovery.
my ſelf for a Beaſt, if I could ſuſpect my own
This Syrian, belike in Diſtreſs, dares not truſt to Degeneration fo far. Wicked Men are carried
his own gods; but having had good Proof of the into thoſe Heights of Impiety, which they could
Power of the God of Iſrael, both in Naaman's noť in their good Mood have poſſibly believed:
Cure, and in the niraculous Defeats of his great- Nature is ſubject to favourable Opinions of it ſelf;
eſt Forces, is glad to ſend to that Servant of God, and will råther miſtruſt a Prophet of God, than
whom he had perfecuted. Wicked Men are not her own good Difpofition: How many from hoa
the ſame in Health and in Sickneſs; their Aflicti- neſt Beginnings, have riſen to incredible Licen-
on is worthy of the Thanks, if they be well tioufnefs, whoſe Lives are now ſuch, that it were
minded ; not themſelves.
as hard for a Man to believe they had ever been
Doubtleſs the Errand of Benhadad was not only good, as to have perfwaded them once they
to enquire of the iſſue of his Diſeaſe, but to re- ihould prove fo deſperately ill.
quire the Prayers of the Prophet for a good iſſue: To give fome overture unto Hazael of the Op-
Even the worſt Man doth ſo love himſelf
, that he porturity of this enſuing Miſchief; the Prophet
can be content to make a beneficial Uſe of thoſe foretels him from God that he fhall be the King of
Inftruments, whoſe Goodneſs he hateth.
Syria.
Hazael the chief Peer of Syria is deſigned to this He that ſhews the Event, doth not appoint the
Meſſage; the Wealth of his Preſent Itrives with Means; far was it from the Spirit of God's Pro-
the Humility of his Carriage and Speech: Thy Son phet to ſer or encourage a Treaſon : While he
faid
Nn 2

276
Contemplations. sro
LIB. XX .
1
ſaid therefore, Thou shalt be King of Syria ; he ſaid
The Directions of Eliſha to the young Prophet,
not, Go home, and kill thy Maſter: the wicked
are full, and punctual ; whither to go; what to
Ambition of Hazael draws this damnable Conclu; carry; what to do, where to do it; what to fay,
fion out of holy Premiſes ; and now having fed what ſpeed to make, in his act, in his return: In the
the Hopes of his Sovereign with the expectation Buſinefies of God, it matters not how little is left to
of Recovery, the next Day he ſmothers his Ma our Diſcretion, there is no important Buſineſs of
ſter. The impotent Deſire of Rule brooks no de- the Almighty, wherein his Precepts are not ſtrict
lay: had not Hazael been graceleſly Cruel, after and expreſs; look how much more Specialty there
he had received this Prediction of the Seer, he is in the Charge of God, ſo much more Danger
ſhould have patiently waited for the Crown of is in the Violation.
Syria, till lawful Means had ſet it upon his Head; The young Prophet is curiouſly Obedient; in
now, he will by a clofe Execution make way to his Halte, in his Obſervation and Carriage: and
the Throne ; a wet Cloth hath ſtopp'd the Mouth finding Febu, according to Eliſha's Prediction, ſer
of his fick Sovereign ; no Noiſe is heard; the amongſt the Captains of the Hoft, he ſingles him
Carkaſs is fair ; who can complain of any thing forth, by a reverent Compellation; I have an Er-
but the Diſeaſe ?
rand to thee, O Captain ; might not the Prophet
O Hazael, thou ſhalt not thus eaſily ſtop the have ſtaied till the Table had riſen, and then have
Mouth of thine own Confcience; that ſhall call followed Jehu to his Lodging? Surely, the Wif-
thee Traytor, even in thy Chair of State ; and dom of God hath purpoſely pitch'd upon this
fhall check all thy Royal Triumphs, with, Thou Seaſon, that the publick view of a Sacred Mef-
haſ founded thy Throne in Blood; I am deceived, if ſenger, and the hatty Evocation of fo noted a
this wet Cloth ſhall not wipe thy Lips in thy jol- Perſon, to ſuch a Secrecy, might prepare the
fieſt Feafts, and make thy beſt Morſels unfavou- Hearts of thoſe Commanders of Iſrael, to the ex-
ry: Sovereignty is painful upon the faireſt Terms; pectation of ſome great Deſign.
but upon Treachery, and Murder, tormenting : The inmoſt Room is but cloſe enough for this
Woful is the Caſe of that Man whoſe publick Act; ere many Hours, all Ifrael fhall know that,
Cares are aggravated with private Guiltineſs; which yet may not be truſted with one Eye; the
and happy is he, that can enjoy a little with the Goodneſs of God makes wiſe Proviſion for the
Peace of an honeſt Heart.
Safety of his Meſſengers, and whiles he imploys
their Service, prevents their Dangers.
But how is it that of all the Kings of the Ten
none Fehu?
for that the God, who would not countenance
the Erection of that uſurped Throne, would
ET Hazael began his Cruelty with loſs: Ra countenance the Alteration ? Or is it, thac by
moth Gilead is won from him; Jehoram the this viſible Teſtimony of Divine Ordination, the
Son hath recovered that, which Ahab his Father Courage of the Iſraelitiſh Captains might be rai-
attempted in vain ; that City was dear-bought of fed up to ſecond the high and bold Attempt of
Ifrael ; it coſt the Life of Ahab, the Blood of Jeho-him, whom they ſaw deſtined from Heaven to
ram ; thoſe Wounds were healed with Victory; rule ?
the King tends his Health at Jezreel, whiles the Together with the Oil of this Unction, here
Captains were enjoying, and ſeconding their was a Charge of Revenge; a Revenge of the
Succeſs at Ramoth.
Blood of the Prophets, upon fezebel; of Wick-
Old Eliſha hath neither Cottage nor Foot of edneſs and Idolatry, upon Ahab : neither was the
Land, yet fitting in an obſcure Corner he gives extirpation of this lewd Family fore-propheſied
Order for Kingdoms ; not by way of Authority, only to Fehu, but injoined.
(this Uſurpation had been no leſs proud than un Elijah foretold, and the World expected ſome
juſt) but by way of Meſſage, from the God of fearful Account of the abominable Cruelty, and
Kings; even a mean Herald may go on a great Impiery of that accurfed Houſe ; now it is called
Errand: the Prophets of the Goſpel have nothing for, when it ſeemed forgotten: Abab ſhall have no
to do but with Spiritual Kingdoms ; to beat down Pofterity, Fezebel ſhall have no Tomb, but the
the Kingdoms of Sin and Satan; to tranſlate Souls Dogs. This woful Doom is committed to Jelu's
to the Kingdom of Heaven,
execution.
He that renewed the Life of the Shunamite's Son, Oh the ſure, though patient, Juſtice of the Al-
muſt ſtoop to Age ; that Block lies in his Way mighty: not only Abab and 7egebel had been Bloo-
to Febu ; the aged Prophet employs a ſpeedier dy and Idolatrous, but Iſrael was drawn into
Meſſenger, who muſt alſo gird up his Loins for the Partnerſhip of their Crimes; all theſe ſhall
hafte : no common Pace will ſerve us when we ſhare in the Judgment : Elijah's Complaint in the
go on God's Meſſage; the very loſs of Minutes Cave now receives this laté Anſwer, Hazzel ſhall
may be unrecoverable. This great Seer of God plague Iſrael ; Fehu ſhall plague the Houſe of A-
well ſaw a preſent Concurrence of all Opportu- hab and fezebel ; Eliſha's Servant thus ſeconds Eli-
nities : the Captains of the Hoft were then readi- sha’s Maſter: when Wickedneſs is ripe in the Field,
ly combined for this Exploit : the Army was on God will not let it ſhed to grow again, and cuts it
foot ; Feboram abſent ; a ſmall Delay might have up by a juſt and ſeaſonable Vengeance : Abab's
troubled the Work; the Diſperſion of the Cap-drooping under the Threat hath put off the Judg,
tains and Hoit, or the Preſence of the King, ment from his own Days ; now it comes, and
might either have defeated, or llacked the Di- ſweeps away his Wife, his Iſſue; and fails heavy
ſpatch: he is prodigal of his Succeſs, that is flow upon his Subjects. Pleaſe your felves, Oye vain
in his Execution.
Sinners, in the flow Pace of Vengeance; it will
Jehu with Jehoram and Jezebel. Tribes, noue was ever anointed but fabu? Is it
Y
ز
be

LIB. XX.
277
Jehu with Jehoram, &C.
be neither lefs certain, nor more eaſie for the De- deſpiſed Servants; fo as they which hate their
lay ; rather it were to pay for that Leiſure in the Perſon, yet reverence their Truth: even very
extremity.
Scorners cannot but believe them; if when the
The Prophet hath done his Errand, and is gone. Prophets of the Goſpel tell us of a Spiritual King-
Jebu returns to his Fellows, with his Head not dom, they be diſtruſted of thoſe which profeſs
more wet with Oil, than bufied with Thoughts : to obſerve them, how ſhameful is the Difpropor-
no doubt, his Face bewraied ſome inward Tu- tion? How juſt ſhall their Judgment be ?
mults, and Diſtractions of Imagination ; neither Yet I cannot ſay whether meer Obedience to
ſeemed he to return the ſame he went out. They, the Prophet, or perſonal Diſlikes of Fehoram, or
ask therefore, Is all well? Wherefore came this mad partial Reſpects to Jehu, drew the Captains of IC-
Fellow to thee? The Prophets of God were to theſe rael ; the Will of God may be done thankleſly,
idolatrous Iſraelites, like Comets; who were ne- when fulfilling the Subſtance, we fail of the In-
ver ſeen without the portendment of a Miſchief: tention, and err in Circumſtance.
when the Prieſts of their Baal were quietly facri Only Ramoth is conſcious of this ſudden Inau-
ficing, all was well; but now when a Prophet of guration; this new Princedom yet reaches no
God comes in fight, their Guiltineſs asks, Is all further than the found of the Trumpet : Febu is
well? All would be well but for their Sins; they no leſs Subtil than Valiant; he knew that the No.
fear not theſe, they fear their Reprover.
tice of this unexpected Change might work a bu-
Iſrael was come to a good paſs, when the Pro- 1 fie and dangerous Reſiſtance; he therefore gives
phets of God went with them for mad Men: Oh Order that no Meſſenger of the News may pre-
ye Baalitijlı Ruffians, whither hath your Impiety vent his perſonal Execution, that fo he might ſur-
and Profaneneſs carried you, that ye ſhould thus priſe Fehoram in his Palace of Fezreel, whether
blaſpheme the Servants of the living God? Ye tending his late Wounds, or ſecurely feaſting his
that run on madding after vain Idols, tax the ſo- Friends, and dreaming of nothing leſs than Dan-
ber Guides of true Worſhip, for Madneſs. Thus ger; and might be ſeen and felt at once. Se-
it becomes the godleſs Enemies of Truth, the He- crecy is the ſafeſt Guard of any Deſign; diſcloſed
ralds of our patience, to miſ-call our Innocence, Projects are either fruſtrated, or made needlefly
to revile our moſt holy Profeſſion : what won- difficult.
der is it that God's Meſſengers are mad Men un Neither is Fehu more cloſe than fwift; that
to thoſe, to whom the Wiſdom of God is Fool- very Trumpet with the ſame Wind founds his
iſhneſs?
March ; from the top of the Stairs, he fteps down
The Meſſage was not delivered to Febu for a into his Chariot. That Man means to ſpeed, who
Concealment, but for Publication : Silence could can be at once reſerved in his Counſels, and re-
not effect the Word that was told him ; common folute and quick in his Performances.
Notice muft ; Te know the Man, and bis Communi Who could but pity the unhappy and unſea-
cation : the Habit ſhews you the Man; the Cal- fonable Viſitation of the Grand-Child of Fehosha-
ling thews you his Errand: even Prophets were phat, were it not that he was degenerate into the
diſtinguiſhed by their Clothes; their Mantle was Family of Ahab? Abaziah King of Fudah is come
not the common wear ; why ſhould not this Sa- to viſit Fehoram King of Iſrael; the knowledge of
cred Vocation be known by a peculiar Attire ? his late received Wounds hath drawn thither this
Thefe Captains had not called him a mad Man, kind ill-matched Allie: he who was Partner of
if they had not known him a Prophet : by the the War, cannot but be a Viſitor of the Wounds.
Man therefore they might gueſs at his Meſſage ; The two Kings are in the height of their Com-
Prophets do not uſe to appear, but upon ſeri- plement and Entertainments, when the Watch-
ous Errands; whither of Reproof, or of Pre men of the Tower of Jezreel eſpies a Troop, afar
diction.
off. For ought was known, there was nothing
Nice Civilities of Denials were not then known but Peace in all the Land of Iſrael; and Judah
to the World ; they ſaid, It is falſe, tell us now: was now ſo combined with it, that both their
Amongſt theſe Captains no Combat, no Unkind- Kings were feaſting under one Roof; yet in the
neſs follows upon a Word ſo rudely familiar. midſt of this ſuppofed Safety, the Watch-Tower
febu needs not tell them that the Man was a is not unfurniſhed with heedy Eyes: no ſecurity
Prophet; he tells them the Prophecy of the Man, of Peace can free wiſe Governors from a careful
what he had ſaid, what he had done.
Suſpicion of what may come, and a Providence
Their Eyes had no ſooner ſeen the Oil; their againſt the worſt. Even whiles we know of no
Ears had no ſooner heard, Thus faith the Lord, I Enemies, the Watch-Tower of due Intelligence
bave cnointed thee King over Iſrael, then they riſe may not be empty.
from their Seats, as rapt with a Tempeft, and are In vain are Dangers fore-feen, if they be not
hurled into Arms; fo do they haſte to proclaim premoniſhed; it is all one to have a blind and a
Febu, that they ſcarce ſtay to ſnatch up their Gar-mute Watch-man ; this ſpeaks what he fees, I ſee
ments, which they had perhaps left behind them a Company,
for ſpeed, had they not meant with theſe rich Doubtleſs Fehoram's Head was now full of
Abiliments to garniſh a State for their new Sove-Thoughts : neither knew he what Conſtruction
reign : to whom having now erected an extem to put upon this approaching Troop; perhaps,
poral Throne, they do by the ſound of Trumpers the Syrians (he thinks ) may have recovered Ra-
give the Stile of Royalty, Jehu is King:
moth, and chaſed the Garriſon of Iſrael; neither
So much Credit' hath that mad Fellow with can he imagine whether theſe ſhould be hoſtile
theſe Gallants of Iſrael
, that upon his Word they Victors, or vanquiſhed Subjects, or conſpiring Re-
will preſently adventure their Lives, and change bels. Every way this Rout was dreadful. Oh
the Crown. God gives a ſecret Authority to his Fekoram, thou beginſt thy Fears too late; hadſt
thou

278
Lib. XX.
Contemplations.
thou been afraid to provoke the God of Iſrael
, , fpake, his Hand is drawing up that deadly Ar-
thine Innocency had yielded no room to theſe row, which fhall cure the former Wounds with
Terrors,
SO
a worſe.
An Horſeman is diſpatch'd to diſcover tlie mean Too late now doth wretched Feboram turn his
ing of this deſcried Concourſe : he meets them, Charior, and fee, and cry Treaſon, O Abaziab;
and inquires of Peace; but receives a ſhort An- there was Treafon before, o Feboram; thy Trea-
ſwer: What baſt thou to do with Peace ? t'irn thee be- fon againſt the Majeſty of God, is now revenged
hind me. A ſecond is addreſſed; with the ſame by the Treaſon of Fehu againſt thee.
fucceſs. Both attend the Train of Jebu inſtead of That fatal Shafc, notwithſtanding the ſwift Pace
returning: indeed it is not for private Perſons to of both the Chariots
, is directed to the Heart of
hope to rectifie the Publick Affairs
, when they Fehoram; there is no erring of thoſe Feathers
are grown to an height of Diſorder, and from which are guided by the Hand of Deſtiny.
thence to a ripeneſs of Miſcarriage : ſooner may How juſt are the Judgments of God! It was in
a well-meaning Man hurt himſelf, than redreſs the Field of Naboth, wherein Feboram met with
the common Danger.
Fenu; that very Ground called to him for Blood;
Theſe Meſſengers were now within the Mercy and now this new Avenger remembers that Pro
of a Multitude, had they but endeavoured to re- phecy which he heard from the Mouth of Elijab,
tire, they had periſhed as wilfully as vainly: who- in that very Place, following the Heels of Abab;
ſoever will be ſtriving againſt the Torrent of a and is careful to perform it. Little did Fehnt
juft Judgment, muſt needs be carried down in think, when he heard that Meſſage of Elijah, that
the Stream : ſometimes there is as much Wiſdom his Hands lould act it; now, as zealous of ac-
in yielding, as Courage in reſiſtance.
compliſhing the Word of a Prophet, he gives
Had this Troop been far off, the Watch-man Charge to Bidkar his Captain, that the bleeding
could not have deſcried the arrival of the Meſ- Carkaſs of Fehoram ſhould be caſt upon that very
ſengers, their turning behind, the manner of the Piat of Niboth : Oh Naboth's Blood well paid for!
March; Jehu was a noted Captain, his Carriage Ahab's Blood is licked by Dogs, in the very Place
and Motion was obſerved more full of Fire than where thoſe Dogs, lick’d Naboth's ; Feboram's
his Fellows ; The driving is like Jebu's, for he dri- Blood fhail manure that Ground, which was wrung
veth furiouſly : God makes choice of fit Inſtru- from Naboth; and Jezebel ſhall add to this Com-
ments, as of Mercy, fo of Revenge ; theſe Spi- poft. Oh Garden of Herbs dearly bought, royal-
rits were needful for ſo Tragical a Scene, as was ly dunged !
now preparing in Ifrael.
What a reſemblance there is betwixt the death
Fehoram and Abaziah, as netled with this forced of the Father, and the Son; Ahab and Fehoram?
Patience of Expectation, can no longer keep Both are flain in their Chariot ; both with an
their Seats ; but will needs haſten their Chariots, Arrow ; both repay their Blood to Naboth; and
and fetch that coſtly Satisfaction, which would not how perfect is this Retaliation ? Not only Naboth
be ſent, but given.
miſcarried in that cruel Injuſtice, but his Sons al-
They are infatuated, which ſhall periſh: other-fo; elſe the Inheritance of the Vineyard had de-
wiſe fehoram had been warned enough by the ſcended to his Heirs, notwithſtanding his pretend-
forceable retention of his Meſſengers, to expect ed Offence; and now not only Abab forfeits his
none but an Enemy. A Friend, or a Subject Blood to this Field, but his Son Fehoram alſo:
could not have been unwilling to be known, to Face doth not more anſwer to Face, than Puniſh-
be look'd for; now, forgetting his Wounds, he ment to Sin.
will go to fetch Death
It was time for Abaziah King of Judah, to flee :
Yet when he fees Yehu, whom he left a Sub- nay it had been time long before to have fied
ject, Hopes ſtrive with his Doubts, Is it Peace, Fe- from the Sins, yea from the Houſe of Abab; that
bu? What may be the Reaſon of this ſudden Jour- Brand is fearful which God ſets upon
ney? Is the Army foiled by the Syrians? Is Ra- him; He did evil in the fight of the Lord, 2 Kings 27.
moth recovered? Or, hath the flight of the Ene- as did the houſe of Ahab, for he was the
my left thee no further Work? Or, is ſome other Son-in-Law of the Houſe of Abab; Affinity is too
ill News guilty of thy haſte ? What means this often guilty of Corruption; the Son of good fc-
unwiſhed Preſence and Return ?
hofhaphat is loſt in Ahab's Daughter.
There needs no ſtay for an Anſwer ; the very Now he pays for his kind Alliance; accompa-
Face of Jehu, and thoſe ſparkling Eyes of his nying the Son of Abab in his Death, whom he
ſpake Fury and Death to Febcram ; which yet his conſorted with, in his Idolatry : young Ahaziah
Tongue angerly ſeconds : What Peace, ſo long as was ſcarce warm in his Throne, when the miſ-
the Whoredoms of thy Mother Jezebel, and her Witch- matched Blood of Athaliah is required from him;
crafts are ſo many ?
nothing is more dangerous than to be imped in
Wicked Tyrant, what ſpeakeſt thou of Peace a wicked Family ; this Relation too often draws
with Men, when thou haſt thus long waged War in a ſhare both of Sin and Puniſhment.
with the Almighty? That curſed Mother of Who would not have look'd thar Fezebel hear-
thine hath nurſed thee with. Blood, and trained ing of this bloody end of her Son, and purſuit of
thee up in abominable Idolatries.
her Allie, and the fearful Proceedings of this pro-
Thou art nct more hers, than her Sin is thine; ſperous Conſpiracy, ſhould have put her ſelf into
thou art polluted with her ſpiritual Whoredoms, Sackcloth and Aſhes; and now finding no means
and inchanted with her helliſh Witchcrafts : Now either of Defence, or Eſcape, ſhould have caſt
that juſt God, whom thou, and thy Parents have her ſelf into ſuch a Poſture of Humiliation, as
ſo hainouſly deſpited, fends thee by me this laſt might have moved the Compaſſion of Jebu ? Her
Meſſage of his Vengeance ; which whiles he proud Heart could not fuddenly learn to ſtoop :
rather

LIB. XX.
Jehu killing the Sons of Ahab, c.
279
ز
rather ſhe recollects her high Spirits ; and inſtead | Fezebel is turned to Dung, and Dogs-meat, Elijah
of humbling her Soul by Repentance, and ad- is verified, Naboth is revenged, Hezreel is purged,
dreſſing her ſelf for an imminent Death, ſhe pranks Fehu is zealous, and in all, God is juſt
up her old Carkaſs, and paints her wrinkled Face,
and as one that vainly hopes to daunt the Cou-
rage of an Uſurper, by the ſudden Beams of Ma-
jelty
with the challenge of a Traitor, whoſe either
the Prieſts of Baal.
Mercy or Juſtice could not be avoided : Extremi-
our laſt
Thoughts are ſpent upon that we care molt foar The Wribes, which were the tee Kings to
thoſe that have regarded their Face more than
their Soul
, in their latter end are more taken up Courts of the Kingdom of Iſrael ; Sa-
with deſire of ſeeming fair than being happy : it maria and Jezreel; the chief Palace of the King
is no marvel if an Heart obdured with the cuſtom dom was Jezreel; the Mother City of the Kingdom
of Sin ſhut up gracelelly. Counterfeit Beauty was Samaria ; fehu is poſſeſſed of the one, with
agrees well with inward Úncleanneſs.
out any Sword drawn againſt hiin; Fezreel wil-
Febu's Reſolution was too ſtrongly ſettled to be lingly changes the Maſter, yielding it felf to the
removed with a painted Face, or an opprobrious Victor of two Kings, to the Avenger of Jezebel ;
Tongue ; he looks up to the Window, and ſays, the next care is Samaria ; either Policy, or Force
Who is on my ſide, Who ? There want not thoſe eve- fall fetch in that Head of the Tribes.
ry where, which will be ready to obſerve pre The plentiful Iſſue of Princes is no ſmall Aſſu-
Vailing Greatneſs : two or three Eunuchs look rance to the People; Ahab had Sons enough to
out ; he bids them, Throw her down : they inſtant- furniſh the Thrones of all the neighbour Nations,
ly lay hold on their lately-adored Miſtreſs
, and to maintain the Hopes of Succeſſion to all Times
notwithſtanding all her Shrieks and Prayers, caft How fecure did he think the Perpetuation of his
her down headlong into the Street.
Pofterity, when he ſaw ſeventy Sons from his own
What heed is to be taken of the deep profeſſed Loins? Neither was this Royal Iffue truſted, ei-
Services of hollow-hearted Followers ; all this ther to weak Walls, or to one Roof; but to the
while they have humbly with Smiles, and offici- Itrong Bulwarks of Samaria, and therein to the
ous Devotions, fawned upon their great Queen; feveral Guards of the chief Peers; it was the
now upon the Call of a proſperous Enemy they wife Care of their Parents not to have them ob-
forget their Reſpe&ts, her Royalty ; and caſt her noxious to the Danger of a common Miſcarriage,
down, as willing Executioners, into the Jaws of a i or, of thoſe Emulations which wait upon the
fearful Death: It is hard for Greatneſs to know Cloiedneſs of an undivided Converſation; but to
them whom it may truſt: Perhaps the faireít Sem- order their ſeparation ſo, as one may reſcue other
blance is from the falſeſt Heart; it was a juft from the peril of Aſſault, as one may reſpect
Plague of God upon wicked Fezebel, that ſhe was other out of a familiar Strangeneſs: Had Ahab
inwardly hated of her own; he whoſe Servants and Jezebel been as wiſe for their Souls, as they
ſhe perfecuted, raiſed up Enemies to her from were for their Seed, both had proſpered.
her own Elbow.
Jehu is yet but in his firſt Act; if all the Sors
Thus muſt Pride fall; inſolent, idolatrous, of Abab bleed not, the Prophecy is unanſwered;
cruel Jezebel beſprinkles the Walls and Pavement there ſhall be no need of his sword, his Pen ſhalí
with her Blood; and now thoſe Brains that deviſed work all this Slaughter. He writes a Challenge
Miſchief againſt the Servants of God, are ſtrewed to Samaria, and therein to the Guardians of the
upon the Stones ; and ſhe that inſulted upon the Sons of Abab; daring them out of the Confidence
Prophets, is trampled upon by the Horſes in their defenced City, in their Chariots, and
Heels : The wicked is kept for the day of Horſes, in their Aſſociates and Arms, to ſet up
deſtru£tion, and ſhall be brought forth to the the beſt of their Maſter's Sons, on his Father's
day of wrath.
Throne, and to fight for his Succeſſion.
Death puts an end commonly to the higheſt All the Governors of Ahab's Children conſpire
Diſpleaſure. He that was ſevere in the execu- in one common Fear; no doubt there wanted
tion of the Living, is merciful in the ſepulture of not in that numerous Brood of Kings, ſome great
the Dead; Go See now this curſed Woman and bury Spirits, that if at leaſt they attained to the No-
her, for ſhe is a King's Daughter; the that upbraided tice of this Defign, longed for a Revenge, and
Jehu with the name of Zimri, ſhall be interred by ſuggeſted Counſels of Reſolution to their cow-
Jehu as Omri's Daughter-in-Law, as a Sydonian ardly Guardians ; Shall an audacious Uſurper run
Princeſs ; ſomewhat muſt be yielded to Huma- thus away with the Crown of Iſrael? Shall the
nity; ſomewhat to State.
Blood of Fezebel be thus traiterouſly ſpilt, thus
The Dogs have prevented Fehu in this Purpoſe, wilfully forgotten ? O Iſraelites, can you be ſo
and have given her a living Tomb, more ignoble bafe, as to be ruled by my Father's Servant ?
than the worſt of the Earth ; only the Scull, Where are the Merits of Abab and Fehoram? What
Hands, and Feet of that. vaniſhed Carkaſs yet re- is become of the loyal Courage of Iſrael? Doubt-
main, the Scull which was the Roof of all her leſs, ye ſhall not want able Seconds to your Va-
wicked Devices, the Hands and Feet which were lour; Do ye think the royal and potent Alliances
the Executioners; theſe ſhall remain as the Mo- of our Mother Jezebel, and the remaining Heirs
numents of thoſe ſhameful Exequies : that future of Fudah, can draw back their Hands from your
Times ſeeing theſe Fragments of a Body, might Aid? Will they endure to ſwallow fo cruel an
fay, The Dogs were worthy of the reſt : Thus Indignity? Stir up your aſtoniſhed Fortitude, o
Job 21.

280
Contemplations.
L1B. XX.
se Nobles of Iſrael ; redeem your bleeding Ho- not reign, yet at leaſt, let us live : Or, if we muſt
nour, revenge this treacherous Conſpirator, and die, why will your Hands be imbrued in that
eſtabliſh the Right of the undoubted Heirs of your Blood, which ye had wont to term Royal and
Sovereign. But, as warm Cloaths to a dead Man, Sacred? Why will ye of Tutors turn Murtherers ?
fo are the Motions of Valour to a fearful Heart: All Pleas are in vain to them that are deafned
Behold two Kings ſtood not before' bim, how then fhall with their own Fears. Perhaps theſe
Expoftula-
we ſtand?
tions might have fetched fome Dews of Pity from
Fear affrights it ſelf rather than it will want the Eyes, and Kiſſes from the Lips of theſe un-
Bugs of Terror: It is true : Two Kings fell before faithful Tutors, but cannot prevent the ſtroke of
Fehu ; but, two Kings unarmed, unguarded ; had Death; theſe Crocodiles weep upon thoſe, whom
not the ſurprizal of Fehu taken Advantage of the they muſt kill: and if their own Sons had been
unſuſpicious Nakedneſs of theſe two Princes, his in the place of Ahab's, doubtleſs they had been fa-
Victory had not been thus ſucceſsful, thus eaſie. crificed to the Will of an Uſurper, to the Parents
Half one of thoſe two Kings; upon Advertiſe-ſafety : It is ill relying upon timorous Natures ;
ment and Preparation, had abated the Fury of upon every Occaſion thofe crazy Reeds will
that hot Leader. It is the Faſhion of Fear to re- break, and run into our Hands. How worthy
preſent unto us always the worſt, in every Event : were Abab and fezebel of ſuch Friends? They had
not looking at the Inequality of the Advantages, been ever falſe to God, how ſhould Men be true
but the Miſery of the Succeſs : As contrarily, it to them? They had ſold themſelves to work Wic-
is the Guiſe of Faith and Valour, by the good If- kedneſs, and now they are requited with a mer-
ſue of one Enterpriſe to raiſe up the Heart to an cenary Fidelity : for a few Lines have theſe Meri
Expectation and Aſſurance of more.
ſold all the Heads of Abab's Pofterity : Could ever
Theſe Mens Hearts are dead with their Kings, the Policy of Jezebel have reach'd ſo far, as to ſu-
neither dare entertain the Hope of a ſafe and pro- fpe& the poſſibility of the Extirpation of ſo ample
fperous Reſiſtance, but baſely return, We are thy an Iflue in one Night, by the Hands of her tru-
Servants, and will do all that thou ſhalt bid us, we will ſtieſt Subjects ?
not make any King ; do thou that which is good in thine Now ſhe that by her Letter ſent to the Elders
Eyes.
of Fezreel, ſhed the Blood of Naboth and his Sons,
Well may Fehu think, theſe Men which are thus hath the Blood of all her Sons ſhed by a Letter
diſloyal to their Charge, cannot be faithful to me; ſent from Jezreel to the Elders of Samaria. At
it is their Fear that draws them to this Obſerva- laſt, God will be ſure to come out of the Debt of
tion : were they not Cowards, they would not be wicked Sinners, and will pay them with that Coin,
Traitors to their Princes, Subjects to me: I may which is both moſt proper, and leaſt look'd for.
uſe their Hands, but I will not truſt them : it is a Early in the Morning, in that Gate of Jezreel
thankleſs Obedience that is grounded upon Fear; where Ahab had paſſed many an unjuft Sentence,
there can be no true Fidelity without Love and is preſented unto Fehu, the fearful Pledge of his
Reverence. Neither is it other betwixt God and Sovereignty, ſeventy gaſtly Heads of the Sons of
us; if out of a dread of Hell we be officious, who Abab.
fhall thank us for theſe Reſpects to our ſelves? Some carnal Eye that had ſeen ſo many young
As one that had taſted already the Sweetneſs of and ſmooth Faces beſmeared with Blood, would
a refolute Expedition ; Febu writes back inſtantly, have melted into Compaſſion, bemoaning their
be mine, and if ye will hearken unto my Voice; harmleſs Age, their untimely End : It is not for
take the Heads of the Men your Maſter's Sons, and the Juſtice of God to ſtand at the Bar of our cor-
come to me to Jezreel to morrow this time. Valiant rupted Judgment. Except we include fome Grand-
Fehu was ſo well acquainted with the nature of children of Abab within this Number, none of
Fear, that he well knew this Paffion once grown theſe died before they were ſeaſoned with horri-
deſperate, would be ready to ſwallow all Condi- ble Idolatry: or, if they had, they were in the
tions : fo far therefore doth his Wiſdom improve Loins of Ahab when he ſold himſelf to work Wic-
it, as to make theſe Peers his Executioners; who kedneſs; and now it is juſt with God to puniſh
preſently upon the receit of his Charge turn cruel, Abab’s Wickedneſs in this Fruit of his Loins." The
and by a joint Conſent fetch off the ſeventy Heads holy Severity of God in the revenge of Sin ſome-
of thoſe Princes, whom they undertook to guard, times goes ſo far that our Ignorance is ready to
whom they had flattered with the Hopes of grea- miſtake it for Cruelty.
ter Honour.
The wonder and horror of thoſe two Heaps
No doubt, but amongſt ſo many Sons of Ahab, hath eaſily drawn together the People of Jezreel :
fome had ſo demeaned themſelves, that they had | Fehu meets them in that Seat of publick Judg-
won zealous Profeſſions of Love from their Guar-ment ; and finding much Amazedneſs and pafli-
dians : Except perhaps Death ftole upon them in onate Confuſion in their Faces, he clears them,
ſleep, what Tears, what Intreaties, what Conju- and ſends them to the true Original of theſe ſud-
rations muſt here needs have been?
den and aſtoniſhing Maſſacres.
What have we done, O ye Peers of Iſrael, that However his own Conſpiracy, and the coward-
might deſerve this bloody Meaſure? We are the ly Treachery of the Princes of Iſrael had been
Sons of Ahab, therefore have ye hitherto profeſ-not without their heinous Sin ) the viſible means
ſed to obſerve us; What Change is this? Why of this Judgment, yet he directs their Eyes to an
ſhould that which hath hitherto kept you Loyal, higher Authority; the juſt Decree of the Almigh-
now make you Cruel? Is this the Reward of the ty, manifeſted by his Servant Elijah; who even
long peaceable Government of our Father? Are by the willing Sins of Men can moſt wiſely, moſt
theſe the Trophies of Ahab's Victories againſt hoſtilely ferch about his moſt righteous and bleſ-
Benhadad, Jehoram’s againſt Hazael ? If we may fed Purpoſes.
If ye
ye
If

LIB. XX.
281
Jehu killing the Sons of Ahab, &c.
If the Peers of Samaria out of a baſe Fear, if and his Courage held equal pace together ; but
Fehu out of an ambition of reigning, fhed the foul now that he is to deal with idolatrous Prieſts, his
Blood of Abab's Pofterity; the Sin
is their own, Wile goes alone, and prevails : He calls the Peo-
but in the mean time the act is no other than ple together, and diffembling his Intentions, ſays,
what the infinite Juſtice of God would juftly work Abab ſerved Baal a little, but Jehu ſhall ſerve him
by their Miſintentions
. Let theſe ſraelites but much : Now therefore call unto me all the Prophets of
look up from Earth to Heaven , theſe tragical Baal, all his Servants
, and all his Prieſts
, let none be
Changes cannot trouble them; thither Yehu fends wanting : for I have a great Sacrifice to do to Baal:
them : wiping off the Envy of all this Blood, by | wwhoſoever ſhall be wanting, he ſhall not live.
che Warrant of the Divine Preordination: In obe What a dead Paleneſs was there now in the
dience whereunto he fends after theſe Heirs of Faces of thoſe few true-heated Ifraelites, that
look-
Abab, all his Kinsfolks, Favourites, Prieſts that re-ed for an happy Reſtauration of the Religion of
mained in Jezreel: and now having cleared theſe God ? How could they chuſe but think ; Alas,
Coaſts, he haſtens to Samaria : whom ſhould he how are we fallen from our Hopes ? Is this the
meet with, in the Way, but the Brethren of Aha-Change we look'd for? Was it only Ambition
ziah King of Fudah? They are going to vifit their that hath ſet this Edge upon the Sword of Febu?
Couſins the Sons of Ahab : This young Troop It was not the Perſon of Ahab that we diſliked,
was thinking of nothing but Jollity, and courtly but the Sins: If thoſe muſt ſtill ſucceed, what
Entertainment, when they meet with Death: fo have we gained ? Wo be to us, if only the Author
fuddenly, ſo fecretly had Jehu diſpatched theſe of our Miſery be changed, not the Condition, not
bold Executions, that theſe Princes could imagine the Cauſe of our Miſery.
no cauſe of ſuſpicion : How could they think it On the other ſide, what Inſultations and Tri-
might be dangerous to be known for the Brethren umphs founded every where of the joyful Baa-
of Abaziah, or Friends to the Brethren of Feho- lites ? What glorying of the Truth of their Profef-
ram? The juſt Providence of the Almighty hath fion, becauſe of the Succeſs? What Scorns of
brought all this Covy under one Net ; Febu thinks their dejected Oppoſites ? What Exprobrations of
it not ſafe to let go ſo many Avengers of Aba- | the diſappointed Hopes, and Predictions of their
ziah's Blood; ſo many Corrivals of his Sovereign- adverſe Prophets ? What Promiſes to themſelves
ty. The unhappy Affinity of Jehofhaphat with of a perpetuity of Baaliſm? How did the diſperſed
Ahab is no leſs guilty of this Slaughter than Je- Prieſts of Baal now flock together, and applaud
hu's Ambition; this Match by the inoculation of each others Happineſs, and magnifie the Devoti-
one Bud, hath tainted all the Sap of the Houſe of ons of their new Sovereign ? Never had that Idol
Fudah. The two and forty Brethren of Ahaziah ſo glorious a Day as this for the Pomp of his Ser-
are therefore ſent after the ſeventy Sons of Ahab; vice ; before, he was adored fingly in Corners,
that they may overtake them in death, whom now folemn Sacrifices ſhall be offered to him by
they came to viſit ; God will much leſs brook Ido- all his Clients, in the great Temple of the Mo-
latry from the Loins of a Jehoſhaphat : Our entire-ther City of Iſrael. I can commend the Zeal of
neſs with wicked Men feoffs us both in their Sins Fehu, I cannot commend the Fraud of fehu ; we
and Judgments.
may come to our End even by crooked Ways :
Doubtleſs, many Iſraelites that were devoted to he that bad him to ſmite for him, did not bid
the Family and Allies of Abab, look'd (what they him to lye for him : Falſehood, though it be but
durft) awry at this common effufion of Royal tentative, is neither needed, nor approved by the
Blood; yet in the worſt of the Depravedneſs of God of Truth: if Policy have allowed officious
Iſrael, there were ſome which both drooped under Untruths, Religion never.
the deplored Idolatry of the Times, and congra By this Device, the Houſe of Baal is well fur-
tulated to Jehu this fevere Vindication of God's niſhed, well filled ; not one of his Chemarim either
Inheritance : Amongſt the reſt, Jonadab the Son might, or would be abſent : not one of thoſe
of Rechab was moſt eminent. That Man was by which were preſent, might be unrobed: Falſe
Deſcent derived from Fethro; a Midianite by Na- Gods have ever affected to imitate the True. Even
tion, but incorporated into Ifrael ; a Man, whoſe Baal hath Temples, Altars, Prieſts, Veſtments :
Piety and ſtrict Converſation did both teach, and All Religions have allotted peculiar Habits to
Shame thoſe twelve Tribes to which he was join their higheſt Devotions. Thoſe Veſtments which
ed; he was the Author of an auſtere Rule of they miſ-called Sacred, are brought forth, and put
Civility to his Pofterity ; to whom he debarred on for the glory of this Service.
the uſe of Wine, Cities, Poffeffions; this old and Fehu and Jonadab are firſt careful that this fe-
rough Friend of Fehu, (out of his moving Habi- paration be exact, they ſearch and ſee that no Ser-
tations) meets him, and applauds his Succeſs; vant of the Lord be crept into that Throng :
he chat allowed not Wine to his Seed, allows the What ſhould a religious Iſraelite do in the Temple
Blood of Ahab's Seed poured out by the Hand of of Baal? Were any ſuch there, he had deſerved
Fehu ; he that fhunn' the City, is carried in fe- their ſmart, who would partake with their Wor-
bu's Chariot to the Palace of Samaria.
fhip; but if Curioſity ſhould have drawn any thi-
How eaſily might Febu have been deceived ? ther, the Mercy of Fehu ſeeks his reſcue : How
Many a one profeſſes uprightneſs, who yet is all much more favourable is the God of Mercies in
guile : Fonadab's Carriage hath been fuch, that his not taking Advantage of our Infirmities.
Word merits truft: It is a Bleſſing upon the plain Well might this Search have bred ſuſpicion,
hearted, that they can be believed. Honeſt Fona- were it not that in all thoſe Idolatrous Sacrifices,
dab is admitted to the honour of Jehu's Seat; and the firſt Care was to avoid the Prophane : even
called (inſtead of many) to witneſs the Zeal of Baal would admit no Mixture, how ſhould the
the new anointed King of Iſrael.
true God abide it?
Whiles Fehu had to do with Kings, his Cunning
Oo
No-
282
der Contemplations.
LIB. XX.

And
2 Chron. 239
ز
Nothing wanted now, but the Sacrifice : No
doubt whole Herds and Flocks were ready for a
ATHALIA H and JOAS H.
pretence of ſome Royal Hecatombs; whereof
fome had now already ſmoaked on their Altars.
0 Febu what means this Dilation? If thou abhor-
reit Baal, why didſt thou give way to this laft Sa- Othe woful ruines of the Houſe 2 Kings 11,8
! Jehu hath 12.
crifice ? 'Why didſt thou not cut off theſe Idolaters llain two and forty of his Iſſue; A-
before this upſhot of their Wickedneſs ? Was it thaliah hopes to root out the reſt: This & 24
that thou mighteſt be fure of their Guiltineſs? Daughter of Abab was not like to be
Was it that their Number, together with their other than fatal to that holy Line; one drop of
Sin, might be compleat ? What Acclamations were that wicked Blood was enough both to impure
here to Baal, what Joy in the freedom of their and ſpill all the reſt which Affinity had mixed
revived Worſhip : When all on the ſudden, thoſe with it.
that had ſacrificed, are facrificed; the Soldiers of It is not unlike that Abaziah beraking himſelf
Febu by his appointment ruſh in with their Swords to the Society of Feboram's Wars, committed the
drawn, and turn the Temple into a Slaughter-fway of his Scepter to his Mother Athaliab. The
houſe. How is the tune now changed? What Daughter of Fezebel cannot but be Plotting:
ſhrieking was here? What out-cries? What run- When ſhe hears of the Death of Ahaziah, and his
ning from one Sword, to the edge of another ? Brethren, inflicted by the heavy Hand of Febu,
What ſcrambling up the Walls and Pillars? What the ſtraight caſts for the Kingdom of Judah: The
climbing into the Windows ? What vain indea- true Heirs are Infants, their Minority gives her
vours to eſcape that Death which would not be both colour of Rule, and opportunity of an eafie
ſhunned? Whether Runing, or Kneeling, or Pro- Extirpation. Perhaps , her Ambition was not
ſtrate, they muſt die.
more guilty than her Zeal of Baaliſm : She faw
The firtt part of the Sacrifice was Baal's, the Jehu out of a deteſtation of Idolatry, trampling
latter is God's: The Blood of Beaſts was offered on the Blood of Fehoram, Jezebel, Abaziah, the
in the one, of Men in the other ; the ſhedding of Sons of Ahab, the Brethren of Abaziah, the Prieſts
this was ſo much more acceptable to God, by and Prophets of Baal, and in one word, trium-
how much theſe Men were more Beaſts, than phing in the Deſtruction both of Abab, and his
thoſe they ſacrificed. Oh happy Obedience, God Gods out of Iſrael : And now ſhe thinks, why
was pleaſed with a Sacrifice from the Houſe of ſhould not I deſtroy Jehofhaphat, and his God out
Baal; the Idolaters are ſlain, the Idols burnt, the of Judah?
Houſe of Baal turned to a Draught; (though Whoever faw an Idolater that was not cruel ?
even thus leſs unclean, leſs noyſom, than in the Athaliah muſt needs let out ſome of her own
former Perfumes) and in one word, Baal is de- Blood, out of the Throat of Abaziah's Sons; yet
ſtroyed out of Iſrael
.
the ſpares not to ſhed it out of a thirſt of Sove-
Who that had ſeen all this zeal for God, would raignty. O God how worthy of Wonder are
not have ſaid; Fehu is a true Iſraelite? Yet, he thy juſt and merciful Diſpenſations! In that thou
that rooted out Ahab, would not be rid of Fero-ſuffereſt the Seed of good Jehofhaphat to be de-
boam. He that deſtroyed Baal, maintained the two itroyed by her Hand, in whoſe Affinity he offen-
Calves of Dan and Bethel. That Idolatry was of ded, and yet ſaveſt one Branch of this Stock of
a lower rank; as being a Mil-worſhip of the true Fehoſhaphat, for the ſake of ſo faithful a Proge-
God, whereas the other was a Worſhip of the falſe : nitor.
Even the eaſier of both is hainous ; and ſhall rob Wicked Athaliah, couldſt thou think God would
Jebu of the praiſe of his Uprightneſs.
ſo far forget his Servant David (though no other
A falſe Heart may laudably quit it ſelf of ſome of thoſe Loyns had ſeconded his Vertues) as to
one groſs Sin, and in the mean time hug ſome lef- ſuffer all his Seed to be rooted out of the Earth?
fer Evil that may condemn it ; as a Man recovered This Vengeance was not for thy Father Ahab. The
of a Fever may die of a Jaundice, or a Dropſie. Man according to Gods own Heart ſhall have a
We loſe the thank of all, if we wilfully fail in lineal Heir to ſucceed in his Throne, when thou
and thy Fathers Houſe ſhall have vaniſhed into
It is an entire goodneſs that God cares for ; forgetfulneſs.
Perhaps, (ſuch is the bounty of our God) a par For this purpoſe hath the wife providence of
tial Obedience may be rewarded with a Tempo- God ordained a Fehofheba, and match'd her in the
ral Blefling ; (as Febu's ſeverity to Abab ſhall car- Prieſtly Tribe : Such Reverence did Fehoram, King
ry the Crown to his Seed for four Generations) of Judah (though degenerated into the Idolatry
but we can never have any comfortable aſſurance of his Father-in-Law Ahab) bear to this Sacred
of an eternal Retribution, if our Hearts and Function, that he marries his Daughter to Jehoiada
Ways be not perfect with God. Wo be to us, the Prieſt. Even Princeſſes did not then ſcorn
God, if we be not all thine ; we cannot but ever- the Bed of thoſe that ſerved at Gods Altar: Why
laſtingly depart from thee, if we depart not from ſhould the Goſpel pour Contempt upon that which
every Sin; thou haſt purged our Hearts from the the Law honoured?
Baal of our groſs Idolatries, Oh clear us from That good Lady had too much of Fehoſlephat
the Golden Calves of our petty Corruptions alſo; in her, to fuffer the utter extirpation of that Roy-
that thou mayeſt take pleaſure in our Upright- al Seed; ſhe could not doubtleſs, without the ex-
neſs; and we may reap the ſweet Comforts of thy tream danger of her own Life, fave the Life of
glorious Remuneration.
her Nephew Foah; with what a loving boldneſs
Blon
doth ſhe adventure to ſteal him from amongſt thoſe
Satehicks boce
bleeding Carkaſſes, in the Chamber of Death?
Her
Meridiw of a bed ads to
one.

LIB. XX.
Athaliah and Joalh.
283
Her Match gave her opportunity to effect that, was not ſecretly heart-burned all this while, with
which both Nature and Religion moved her to the hateful Government of this Idolatrous Tyran-
attempt : neither know I, whether more to won neſs : And now this inward Fire is glad to find a
der at the Cunning of the Device, or the Cou vent : How gladly do they addreſs themſelves to
rage of the Enterpriſe, or the Secrecy of the Con- this welcome Employment ? The greateſt part of
cealment, or the Happineſs of the Succeſs: Cer- this ſecret Band were Levites, who might there-
tainly, Athaliah was too cruelly careful to forget fore both meet together with leaſt ſuſpicion, and
this ſo late born Son of Abaziah; of all the reſt, be more ſecurely truſted by Jehoiada, under whom
his Age would not fuffer him to be out of her they ſerved ; even that holy Prieſt of God, in-
Eye: In all likelihood therefore, ſhe muſt needs ſtead of teaching the Law, ſets the Guard, orders
have miſſed ſo noted a Corps, had there not been the Captains, ranges the Troops of Judab; and,
a ſubſtitution of ſome other dead Child in his inſtead of a Cenler, brings forth the Spears and
room : In that Age, the Favour is not ſo diſtin- Shields of David; the Temple is, for the preſent,
guiſhable ; eſpecially of a dead Face. Without a Field, or an Artillery-yard ; and the Ephods
fome pious Deceit this Work could never have are turned into Harneſs. That Houſe, in the
been effected; elſe, had the Child been ſecretly rearing whereof not the Noiſe of a Hammer might
fubduced, and miſſed by his bloody Grand-Mo- be heard, now admits of the claſhing of Armour,
ther, her perpetual Jealouſie had both expected and the ſecret murmures of ſome Military At-
a ſurviving Heir, and continued a curious and chievement. No Circumſtances either of Place,
unavoidable Search : both which were now ſhun or Calling, are ſo punctual, as that publick Necef-
ned at once, whiles Athaliah reckons him for dead, fiey may not diſpenſe with their Alteration.
whom Fehojbeba hath preſerved. Miſchief ſome All things are now ready for this Solemnity: each
times fails of thoſe Appointments , wherein it Man rejoyces to fix upon his own footing; and
thinks to have made the ſureſt Work; God laughs longs to ſee the Face of their long-concealed So-
in Heaven at the Plots of Tyrants, and befools vereign; and vows his Blood to the Vindication
them in their deepeſt Projects. He had ſaid to of the common Liberty, to the Puniſhment of a
David, of the Fruit of thy Body will I ſet upon thy cruel Intruder: now Fehoiada brings forth unto
Seat; in vain ſhall Earth and Hell conſpire to fru- them the King's Son, and preſents him to the
itrate it.
Peers and People ; hardly can the Multitude con-
Six Years hath Foaſh and his Nurſe been hid in tain it ſelf from ſhouting out too foon: one ſees
a cloſe Cell of the Temple : thoſe Rooms were in his Countenance the Features of his Father,
deſtin’d only to the holy Tribe ; yet now rejoyce Abaziah ; another of his Grand-father, Jeboram
to harbour ſuch a Gueſt ; the rigour of the ordi a third profeſſes to diſcern in him ſome Lines,
nary Law muſt yield to Caſes of ſo important Ne- and Faſhion of his Great Grand-father, Fehoſha-
ceſſity.
phat; all find in his Face the natu al Impreſſions
All this could not poſſibly be done and conti- of Majeſty; and read in it the Hopes, yea the
nued without the privity of many faithful Prieſts Prophecies of their future Happineſs. Not with
and Levites; who were as careful to keep this more Joy than Speed, doth Fehoiada accompliſh
Counſel, as hopeful of the iſſue of it: It is not all the Rites of the Coronation. Before that
hard for many honeſt Hearts to agree in a reli- young King could know what was done to him,
gious Secrecy : Needs muſt thoſe Lips be ſhut, he is anointed, crowned, preſented with the Book
which God hath ſealed up.
of the Law : thoſe Ceremonies were inſtructive;
Judah hath not been uſed to ſuch a Yoak; long and no doubt, Jehoiada failed not to comment up-
had it groaned under the Tyranny, not of a Wo on them in due time, to that Royal Pupil,
man only, but of an Idolatrous Sydonian : If any The Oil, wherewith he was anointed, fignified
of that Sex might have claimed that Scepter, none his Deſignation to that high Service; and thoſe
had ſo much right to it as Fehofheba her ſelf; but Endowments from Heaven that might inable him
good Fehoiada the Prieſt, who had rather be a Loy- to ſo great a Function.
al Guardian to the King, than an Husband to a The Crown, wherewith he was adorned, fig.
Queen, now finds time to ſet on foot the juſt Ti- nified that Glory and Majeſty which ſhould
tle of Foah ; and to put him into the miſ-uſurped both incourage and attend his Princely Cares.
Throne of his Father Abaziah.
The Book of the Teſtimony ſignified the Di-
In the ſeventh Year, therefore, he ſends for the vine Rules and Directions, whereto he muſt frame
Captains, and the Guard; and having ſworn them his Heart and Actions, in the weilding of that
Secrecy, by undoubted Witneſſes makes Faith un- Crown, in the improvement of that Oil.
to them of the Truth of their native Prince, thus Theſe three, the Oil, the Crown, the Teftimo-
happily reſcued from the bloody Knife of his mer ny, that is, inward Powers, outward Magnifi-
cileſs Grandmother ; marſhals the great Buſineſs cence, true Piety and Juſtice make up a perfect
of his Inauguration ; gives every one his Charge; Prince ; none of theſe may be wanting ; if there
fets every one his Station, and ſo diſpoſes of his be not a due Calling of God, and Abilities meet
holy Forces, as was moſt needful for the Safety for that Greatneſs, the Oil faileth : if there be
of the King, the Revenge of the Uſurper, the not a Majeſtick Grace and Royalty that may
Prevention of Tumults, the Eſtabliſhment of the command Reverence, the Crown is miſſing ; if
Crown upon the Owner's Head in Peace and there be not a careful reſpect to the Law of God,
Joy.
as the abſolute Guide of all Counſels and Deter-
There was
none of all theſe Agents who minations, the Teſtimony is neglected; all of
did not hold the Buſineſs to be his own. Every them concurring, make both King and People
true Subject of Judah was feelingly intereſſed in happy.
this Service; neither was there any of them, who Now it is time for the People to clap their
o 2
Hands,

284
Contemplations.
LIB. XX.

Hands, and by their loud Acclamations to witneſs I ſee not any one Man of all her late Flatter
their Joy; which muſt needs break forth with ſo ers, that follows her, either for Piry or Reſcue
much more force, by how much it was longer, every Man willingly gives her up to Juſtice ; nos
upon Fears and Policy, ſuppreſſed.
one Sword is drawn in her Defence ; not one Eye
The Court and Temple were near together ; laments her. Such is the filue of a tyrannical
however it was with
Athaliah, and the late revol- Miſ-government ; that which is obeyed not with-
ted Princes of Judah, according to the common out Secret Hate, is loft not without publick
Word, the nearer to the Church, the farther from Joy.
God; their religious Predeceſſors held it the grea-
How like is Athaliah to her Mother Jezebel; aş
teſt Commodity of their Houſe, that it neigh- in Conditions and Carriage, ſo even in Death
boured upon the Houſe of God; from her Palace both killed violently, both killed under their own
might Athaliah eaſily hear the joyful Shouts of the Walls; both lain with Treaſon in their Mouths ;
Multitude, the loud Noiſe of the Trumpets ; and both ſain in the Entrance of a changed Govern
as aſtoniſhed with this new Tumult of pulick Gra- ment: one trod on by the Horſes, the other Nain
tulations, ſhe comes running into the Temple : in the Horſe-gate. Both paid their own Blood
never had her Foot trod upon that holy Pave- for the innocent Blood of others.
ment, till now that ſhe came to fetch a juft Re How ſuddenly, how eaſily is Fudah reſtored to
venge from that God whoſe Worſhip ſhe had it felf, after ſo long, and ſo fearful a Depravati-
contemned.
on; the People fcarce believe their own Eyes,
It fell out well that her ſudden Amazedneſs cal for the wonder of this happy Change; neither
led her forth, without the Attendance of any know I whether they be more joyed in the light
ſtrong Guard, whoſe ſide-taking might have made of their new King thus ſtrangely preſerved, or
that Quarrel mutually bloody: ſhe foon hears in the fight of Jehoiada , that' had preſerved
and ſees what ſhe likes not ; her Ear meets with him.
God ſave the King; her Eye meets with the un No Man can envy the Protection of the young
looked-for Heir of the Kingdom ; fitting on his King unto him, by whoſe Means he lives and
Throne, crowned, and robed, in the Royal Fa- reigns : that holy Man cares only to improve his
ſhion, guarded with the Captains and Soldiers, Authority to the common Good: He makes a Co-
proclaimed by the Trumpeters, acclaimed and ap- venant between the Lord, and the King, and the peo
plauded by the People.
ple : and after ſo long and dangerous a Disjuncti-
Who can ſay whether this Sight drave her more on, reunites them to each other. Their revived
near to Frenzy, or Death? How could it be other- Zeal beftirs it ſelf
, and breaks down the Temples,
wiſe, when thoſe great Spirits of hers, that had and Altars, and Images of Baal, and ſacrifices his
been long uſed to an uncontrolled Sovereignty, Idolatrous Prieſts; hortly, both Ahab and Baal are
find themſelves fo inexpectedly ſuppreſſed. deſtroyed out of Judah.
She now rends her Clothes, and cries, Treaſon, The Scepter of Judah is changed from a Wo-
Treaſon, as if that Voice of hers could ſtill command man to a Child ; but, a Child trained up and tu-
all Hearts, all Hands; as if one Breath of hers tored by. Jehoiada ; this Minority fo guided was
were powerful enough to blow away all theſe not inferiour to the mature Age of many Prede-
new Deſigns : Oh Athaliah, to whom doſt thou ceffors. Happy is that Land, the non-age of
complain thy felf? They are thy juſt Execution- whoſe Princes falls into holy and juſt Hands. Yet
ers wherewith thou art incompaſſéd; if it be Trea- even theſe holy and juſt Hands came ſhort of
ſon to ſet up the true Heir of Abaziah, thou ap- what they might have done ; the high Places re-
pealeſt to thy Traitors. The Treaſon was thine, mained ftill: thoſe Altars were erected to the
theirs is Juſtice; the time is now come of thy true God, but in a wrong Place : It is marvel if
Reckonings for all the Royal Blood of Judah, there be not ſome Blemiſhes found in the beſt Go-
which thine Ambition ſhed; wonder rather at the vernment: I doubt Fehoiada ſhall once buy it
Patience of this long Forbearance, than the Ri- dear, that he did not his utmoſt.
gour of this Execution.
But for the main, all was well with Fudah, in
There needs no formal Seat of Juſtice in ſo ap- all the Days of Feboiada ; even after that foafh
parent Offence, Jehoiada paſſes the Sentence of was grown paſt his Pupillage : He that was the
Death upon her; Have her forth of the ranges; Let Tutor to his Infancy, was the Counſellor of his
ber not be ſlain in the houſe of the Lord; and him that ripe Age ; and was equally happy in both : How
followeth ber, kill with the Sword.
pleaſing was it to that good High-Prieſt, to be
Had not this Uſurpation been palpable, fe- commanded
by that Charge of his in the Buſineſs
hoiada would not have preſumed to intermeddle; of God? The young King gives order to the
now being both the Prieſt of God, and Uncle and Prieſts, for the collection of large Sums ; to the
Protector to the lawful King, he doth that, out repairing of the Breaches of God's Houſe. It
of the neceſſity of the State, which his infant So- becomes him well to take care of that, which was
vereign (if he could have been capable of thoſe the Nurſery of his Infancy : And now, after three
Thoughts ) would have deſired.
and twenty Years he expoftulates with his late
Violent Hands are laid upon Athaliah, whom, Guardian, Jeboiada, and the reſt of his Coat, Why
no doubt a proud and furious Diſdain of ſo quick repair ye not the breaches?
a Charge, and of ſo rough an Uſage made miſe Oh gracious and happy Viciſſitude ; Jehoiada
rably impatient ; now ſhe frowns, and calls, and the Prieſt had ruled the Infancy of King Foaſh in
shrieks, and commands, and threatens, and reviles, Matters of State ; and now Foaſh the King com-
and intreats in vain ; and dies with as much ill mands aged Fehoiada the Prieſt in Matter of De-
will from her ſelf, as ſhe lived with the ill will of votion. In the Affairs of God, the Action is the
her repining Subjects.
Prieſts, the Over-ſight and Ccaction is the Princes :
Ву
Lib. XX.
Joalh with Eliſha dying.
285
By the careful Endeavour of both, God's Houſe
is repaired, his Service flouriſheth.
Joalh with Eliſha dying.
But alas, that it may too well appear, that the
Ground of this Devotion was not altogether in-
wardJehoiada ceaſe "He two 2 Kings 13.
than the Devotion of Foaſh begins to languish:
and, after ſome Languor, dies. .
vernment and Affection, yet loved to interchange
The Benefit of a truly Religious Prelate, or the Names of their Kings; even Iſrael alſo had
States-man, is not known till his Lofs.
their Foaſh, no better than that of Judah ; he was
Now ſome Idolatrous Peers of Fudah have foon not more the Father of the latter" Jeroboam, than
miſcarried the King, from the Houſe of the Lord (in reſpect of miſ-worſhip ) he was the Son of
God of their Fathers, to ſerve Groves and Idols. the firſt Jeroboam, who made Iſrael to fin; thoſe
Yea, whither go we wretched Men, if we be left Calves of Dan and Bethel, out of a politick Mif-
by our Maker? King Foaſh is turned, not Idola- devotion, beſotted all the Succeſſion of the Ten
ter only, but. Perſecutor; yea, (which is yet more ufurped Tribes : yet even this idolatrous King of
horrible to conſider ) Perſecutor of the Son of Iſrael comes down to viſit the ſick Bed of Eliſha,
that Fehoiada to whom he owes his own Life; Ze- and weeps upon his Face.
chariah his Couſin-german, his Foſter-Brother, the That holy Prophet was never any Flatterer of
holy Iffue of thoſe Parents, by whom foafh lives Princes, neither ſpared he Invectives againſt their
and reigns, for the conſcionable rebuke of the moſt plauſible Sins : yet King, Foaſh, that was
Idolatry of Prince and People, is unjuſtly and beaten by his Reproofs, waſhes that face with the
crueily murthered by that unthankful Hand: How Tears of Love and Sorrow, which had often
poſlible is it for fair and Saint-like Beginnings to frowned upon his Wickedneſs.
fhut up in monſtrous Impieties? Let him that How much Difference there was betwixt the
thinks he ſtands, take heed left he fall
. When did | Foaſh of Iſrael, and the Foaſh of Fudah? That of
God ever put up
fo foul Ingratitude to himſelf, to Judah having been preſerved and nurtured by Fe-
his Servants ? O Foah, what Eyes can pity the boiada the Prieſt, after all profeſſions of Dearneſs,
fearful Deſtruction of thee and thy Judah? ſhuts up in the unkind murder of his Son; and
If ye have forgotten the Kindneſs of Jehoiada, that meerly for the juſt Reproof of his own Ido-
your 'Unkindneſs to Jehoiada ſhall not be forgot- latry: this of Iſrael having been eſtranged from
een: A Small Army of Syrians came up againſt Judah the Prophet Eliſha, and fharply rebuked for the like
und Feruſalem, and deſtroyed all the Princes of the Peo- Offence, makes love to his dying Reprover, and
le, and ſent all the Spoil of them to Damaſcus. Now bedews his pale Face with his Tears: both were
Hazael revenges this Quarrel of God and his bad enough, but this of Iſrael was, how ever vici-
anointed ; and plagues that People which made ous, yet good-natur'd : that of Judah added to
themſelves unworthy to be the Lord's Inheri- his Wickedneſs, an ill Diſpoſition, a dogged Hu-
mour. There are varieties even of evil Men;
And what becomes of Foaſh? He is left in great ſome are worſe at the Root, others at the Branch;
Diſeaſes, when his own Servants conſpired againſt ſome more civilly Harmleſs, others fouler in Mo-
him for the Blood of the Sons of Jehoiada, and flew rality. According to the Exerciſe of the re-
bim on his Bed, and be died, and they buried him not Itraining Grace, natural Men do either riſe, or
in the Sepulchre of the Kings. Dying Zechariah had fall
in their Ill.
ſaid in the bitterneſs of his departing Soul, The The longeſt Day muſt have his Evening : Good
Lord look upon it, and require it : I confeſs I had ra- Eliſha, that had lived ſome ninety Years, a won-
ther to have heard him ſay, The Lord paſs it over der of Prophets, and had out-worn many Succeſ-
and remit it; fo faid Steven : ſuch difference there fions in the Thrones of Iſrael and Judah, is now
is becween a Martyr of the Law and of the Go-caſt upon the Bed of his Sickneſs, yea, of his
ſpel : although I will hope the Zeal of Ju- Death : that very Age might ſeem a Diſeaſe,
itice, not the uncharitable Heat of Revenge which yet is feconded with a languiſhing Diften
drew forth this Word : God hears it, and now per. It is not in the Power of any Holineſs to
gives an account of his Norice : Thus doth the privilege us from Infirmity of Body, from final
Lord require the Blood of Fehoiada's Son, even by Diſſolution. He that ſtretched himſelf upon his
the like unthankful Hand of the obliged Servants Bed, over the dead Carcaſs of the Shunamite's Son,
of Jaafh. He that was guilty of abominable Ido- and revived it, muſt now ſtretch out his own
latry, yet ( as if God meant to wave that Chal- Limbs upon his fick Bed, and die : he ſaw his Ma-
lenge) is called to reckoning for his cruel Un- iter Elijah rapt up ſuddenly from the Earth, and
thankfulneſs to Jehoiada ; this Crime ſhall make fetch'd by a fiery Chariot from this Vale of Mor-
him odious alive, and ſhall abandon him dead tality ; himſelf 'muſt leiſurely wait for his laſt
from the Sepulchre of his Fathers; as if this laſt Pangs, in a lingring Paffage to the fame Glory.
Royalty were too good for him, who had forgot- There is not one Way appointed to us, by the Di-
ten the Law of Humanity. Some Vices are ſuch, vine Providence, unto one common Bleſſedneſs :
as Nature ſmiles upon, though frowned at by Di- one hath more Pain, another hath more Speed:
vine Juſtice : others are fuch, as even Nature it Violence ſnatcheth away one, another by an in-
felf abhors; ſuch is this of Ingratitude, which ſenſible Pace draws every Day nearer to his
therefore carries ſo much more Deteſtation from Term : the Wiſdom and Goodneſs of God mag-
God, as it is more odious even to them that have nifies it felf in both : happy is he that after due
blotted out the Image of God.
Preparation, is paſt through the Gates of Death
ere he be aware ; happy is he that by the holy
Uſe of long Sickneſs is taught to ſee the Gates
of




tance.


286
Contemplations.
LIB. XX
of Death a far off, and addreſſed for a reſolute Yet even a foaſh thus complying, ſhall not go
Paſſage: the one dies like Elijah, the other like away unbleſſed: this outward Kindneſs ſhall re
Eliſha, boch bleſſedlý.
ceive an outward Retribucion ; cheſe few Drops
The time was
, when a great King ſent to Eli- of warm water ſhed upon the Face of a Propher
,
hha to know if he ſhould recover; now the King ſhall not loſe their Reward ; the Spirit of Pro-
of Iſrael
, as knowing that Eliſha ſhall not recover pheſie forfakes not the Death-bed of Eliſha; he
(ſo bad his Conſumption ſpent him) comes to
calls for Bow and Arrows, and puts them into
viſit the dying Prophet; and when his Tears would the Hand of Joaſh, and putting his Hands upon
give him leave, breaks forth into a paſſionate Ex- the King's Hand, he bids to ſhoot Eaftward : and .
clamation, o my Father, my Father, the Chariots of while the Shaft flies, and lights
, he ſays, The As-
Iſrael and the Horſemen thereof
. Yet the Calves of row of the Lord's Deliverance from Syria ; for ebou shalt
Dan and Bethel have left fome Goodneſs in Foaſh; Smite the Syrians in Aphek , till thou haft conſumed
as the beſt Man hath ſomething in him worthy of them : If the weak and withered Hand of the Pro-
reproof; ſo the faultieft hath ſomething com- phet had not been upon the youthful and vigo-
mendable. Had not the Spirit of God himſelf rous Hand of the King, this Bow had been drawn
told us, that Joaſh did that which was evil in the in vain ; the Strength was from the Hand of the
fight of the Lord, we had admired this Piery, this King, the Bleſſing from the Hand of the Pro-
reverent Reſpect to the Prophet. The holieſt phet: he whoſe real Parable hath made the Earth
Man could not have ſaid more : It is poſſible for to be Syria, the Arrow, Revenge, the Archer, Joalhe,
the Clients of a falſe Worſhip, to honour (out of hath obtained for his lait Boon from God to I-
another regard) the Profeſſors of Truth; from rael, that this Archer ſhall ſhoot this Arrow of
the Hand of Eliſha had Jehu the Grand-father of Revenge into the Heart of Syria, and wound it to
Foaſh received his Unction to the Kingdom : this Death. When then the Hand of the King, and of
Favour might not be forgotten.
the Prophet, draws together, there cannot chuſe
Viſitation of the Sick is a Duty required both but Succeſs muſt follow.
by the Law of Humanity and of Religion ; bodi How readily doch Elika now make good the
ly Infirmity is fad and comfortleſs; and therefore Words of Foaſh? How truly is he the Chariots and
needs the Preſence and Counſel of Friends to re-Horſemen of Iſrael? Iſrael had not fought with-
lieve it ; although, when we draw the Curtains out him, much leſs had been victorious; if theirs
of thoſe that are eminently gracious, we do rather be the Endeavour, the Succeſs is his : Even the
fetch ( with Foaſh ) than bring a Bleſſing. dying Prophet puts Life and Speed into the For-
How ſenſible ſhould we be of the loſs of holy ces of Iſrael, and while he is digging his own
Men, when a Joaſh ſpends his Tears upon Eli- Grave, is raiſing Trophies to God's People.
Sha ? If we be more affected with the foregoing of He had received Kindneſs from the Syrians ;
a natural Friend, or Kinſman, than of a noted amongſt them was he harbour'd in the Dearth;
and uſeful Prophet, it argues more Love to our and from ſome of their Nobles, was preſented with
ſelves, than to the Church of God, than to God rich Gifts ; but their Enmity to Iſrael drowns all
himſelf.
his private Reſpects, he cannot but profeſs Hofti-
What uſe there was of Chariots and Horſemen lity to the publick Enemies of the Church: Nei
in thoſe Wars of the Ancient, all Hiſtories can tell ther can he content himſelf with a ſingle Prediai-
us: all the ſtrength of the Battel ſtood in theſe: I on of their Ruin. He bids Joaſh to take the Ar-
there could be neither Defence nor Offence, but rows, and ſmite upon the Ground, he fets no
by them: ſuch was Eliſha unto Iſrael; the greateſt Number of thoſe Strokes; as fuppoſing the fre-
Safeguard to any Nation, is the Sanctity and quence of thoſe Blows, which foafh might well
Faithfulneſs of their Prophets; without which (upon this former parabolical Act) underſtand
the Church and State lies open to utter Deſo- to be ſignificant. The lack Hand of the King
lation.
ſmites but thrice. So apt we are to be wanting to
The ſame Words that Eliſha faid of his Maſter our ſelves; ſo coldly do we execute the Com-
Elijah, when he ſaw him taken up from the Earth, mands of God: The fick Prophet is not more
doth Foaſh now ſpeak of Eliſha, near his Diſſolu- grieved, than angry at this dull Negligence;
tion : O my Father, my Father, the Chariots of Iſrael, doubtleſs God had revealed to him (for his laſt
and the Horſemen thereof. The Words were good; Gratification) that upon his fervent Prayers, ſo
the Tears were pious; but where are the Acti- oft as Foaſh ſhould voluntarily (after his general
ons ? O Foah, if the Prophet were thy Father, Charge ) ſmite the Earth, ſo oft ſhould Iſrael ſmite
where was thy filial Obedience ? He cried down Syria. Eliſha's Zeal doth not languiſh with his Bo-
thy Calves, thou upheldſt them; he counſelld dy; with a fatherly Authority he chides him,
thee to Good, thou didſt Evil in the ſight of the who had filed him Father ; not fearing to ſpend
Lord.
ſome of his laſt Wind in a mild Reproof, Thou
If the Prophet were the Chariots and Horſe Shouldeſt have ſmitten five or ſix times, then thou hadff
men of Iſrael, why didſt thou fight againſt his ho- (mitten Syria till thou hadft conſumed it, whereas now
ly Doctrine ? If thou weepeſt for his loſs, why thou ſhalt ſmite Syria but thrice. Not that the un-
didſt thou not weep for thoſe Sins of thine, that changeable Decree of the Almighty meant to
procured it?
ſuſpend it ſelf upon the uncertain Iſſue of Foaſha's
Had thine Hand anſwered thy Tongue, Iſrael will; but, he that puts this Word into the Mouth
had been happy in Eliſha ; Eliſha had been hap- of his Prophet, puts this Motion into the Hand of
py in Iſrael and thee; Words are no good tri- the King, which did not more willingly
. ftay,
al of Profeſſion : the worſt Men may ſpeak than neceſſarily obey the Providence whereby it
well: Actions have only the Power to deſcry was ſtirred. Even while we have our freeft
Hypocrites.
Choice, we fall upon thoſe Adions and Circum-
Itances,




LIB. XX.
287
U Z ZA H Leprous.
ſtances, whereby the juſt and holy Will of our taken down; or what ever other ſecret ground of
God is brought about. Our very Neglects, our God's Judgment there might be, it is not for our
Ignorances ſhall fulfil his Eternal Counſels.
Preſumption to enquire: Who ſo by the Event
Eliſha dies, and is buried; his Miracles do not ſhall judge of Love, or Hatred, ſhall be ſure to
ceaſe with his Life: Who can marvel that his run upon that Woe, which belongs to them that
living Prayers raiſed the Son of the Shunamite, call Good, Evil, and Evil, Good.
when his dead Bones raiſe the Carkaſs that touched
What a favage piece of Juſtice it is to put the
them. God will be free in his works ;, he that Right, whether of Inheritance, or Honour, to
mult die himſelf, yet ſhall revive another; the the Deciſion of the Sword, when it is no news
fame Power might have continued Life to him, for the Better to miſcarry' by the Hand of the
that gave it by his Bones. Iſrael ſhall well ſee that Worſe.
he lives, by whoſe Vertue Eliſha was both in Life, The Race is not to the Swift ; the Battel is not
and Death, miraculous : While the Prophet was to the Strong; no not to the Good: Perhaps,
alive, the Impetration might ſeem to be his, God will correct his own by a Foil; perhaps, he
though the Power were God's ; now that he is will plague his Enemy by a Victory. They are
dead, the Bones can challenge nothing, but ſend only cur Spiritual Combats wherein our faithful
the wandring Iſraelites to that Almighty Agent, Courage is ſure of a Crown.
to whom it is all one to work by the Quick, or
Dead. Were not the Men of Iſrael more dead
than the Carkaſs thus buried, how could they
UZZI A Leprous.
chooſe but ſee in this revived Corps, an Emblem
of their own Condition? How could they chooſe
but think, if we adhere to the God of Eliſha, he Ven the Throne of David paſſed 2 Chron. 26.
fall raiſe our decayed Eſtates, and reſtore our
many Changes of Good, and
2 Kings 15.
Nation to the former Glory.
Evil : Good Jehoſhaphat was followed
The Sadduces had as yet no Being in Iſrael, with with three Succeſſions of wicked Princes; and
what Face could that Hereſy ever after look into thoſe three, were again ſucceeded with three
the World, when before the Birth of it, it was ſo others godly, and vertuous ; Amaziah for a long
palpably convinced, with an Example of the Re- time ſhone fair, but at the laſt, ſhut up in a Cloud:
furrection ? Intermiſſion of Time, and Degrees of The gods of the Edomites marred him; his Re-
Corruption add nothing to the Impoſſibility of our bellion againſt God, ſtirred up his peoples Re-
Riſing: The Body that is once cold in Death, bellion againſt him: The fame Hands that flew
hath no more aptitude to a Reanimation, than him, crowned his Son Uzziah ; ſo as the young
that which is mouldred into Duft; only the divine King might imagin it was not their Spite, that
Power of the Maker, muft reſtore either, can drew Violence upon his Father, but his own
reſtore both : When we are dead, and buried in Wickedneſs
. Both early did this Prince reign
the Grave of our Sin, it is only the Touch of and late, he began at Sixteen, and fat Fifty two
God's Prophets, applying unto us the Death and Years in the Throne of Judah : They that muti-
Reſurrection of the Son of God, that can put ned in the declining Age of Amaziah the Father,
new Life into us ; no leſs true, though ſpiritual, are obſequious to the Childhood of the Son, as if
is the Miracle of our raiſing up from an Eftate of they profeſſed to adore Soveraignty, while they
inward Corruption, to a Life of Grace.
hated Lewdneſs: The unchanged Government of
Yet all this prevails not with Iſrael: No Bones good Princes is the Happineſs, no leſs of the Sub-
of Eliſha could raiſe them from their wicked Idojects than of themſelves: The Hand knows beſt
latry;
and notwithſtanding their grofs Sins, Foaſis to guide thoſe Reins to which it hath been inu-
their King proſpers : Whether it were for the ſake red, and even mean Hackneys go on chearfully
of Fehu, whoſe Grand-child he was, or for the ſake in their wonted Rode : Cuſtome, as it makes
of Eliſha, whoſe Face he wept upon, his Hand is Evils more ſupportable, fo where 'it meets with
notably ſucceſsful; not only againſt the Son of conſtant Minds, makes good Things more pleaſing
Hazael, King of Syria, whom he beats out of the and beneficial.
Cities of Iſrael; but, againſt Amaziah King of Ju The wife and holy Prophet Zechariah, was an
dah, whom he took Priſoner, beating down the happy Tutor to the Minority of King Uzziah :
very Walls of feruſalem, and returning laden with That Veſſel can hardly miſ-carry where a skilful
the ſacred, and rich Spoil both of the Temple, Steers-man ſits at the Helm: The firſt Praiſe of a
and Court, to his Samaria.
good Prince is to be judicious, and juſt, and pious,
Oh the Depth of the Divine Juſtice, and Wiſdom in himſelf ; the next is, to give ear, and way,
to
in theſe outward Adminiſtrations ! The beſt Cauſe, them that are fuch: While Zechariah hath the Vi-
the beſt Man doth not ever fare beſt : Amaziah fions of God, and Uzziah takes the Counſels of
did that which was right in the fight of the Lord; Zechariah, it is hard to ſay whether the Prophet,
Foaſh evil: Amaziah follows David (though not or the King, or the State be happier.
with equal Paces ) Foaſh follows Feroboam, yet is God will be in no Man's Debt; ſo long as Uza
Amaziab ſhamefully foiled by. Foaſh: Whether ziah fought the Lord, God made him to proſper
.
God yet meant to viſit upon this King of Fudah, Even what we do out of Duty cannot want a
the ſtill odious Unthankfulneſs of his Father fe- Reward: Godlineſs never diſappointed any Man's
hoiada ; or, to plague Fudah for their Share in the Hopes, oft hath exceeded them. If Uz-
Blood of Zecharia, and their late Revolt to Idolatry; ziah fight againſt the Philiſtines, if a-
SUzziah.
or, whether Amaziah's too much Confidence in gainſt the Arabians, and Mebunims; ac- Acara
Azariah.
his own Strength ( which moved his bold Chal-cording to his Names, the Strength, the Help of
lenge to Foalho) were thought fit to be thus the Almighty is with him : The Ammonites come
in
ز
288
Contemplations.
LIB. XX.

in with Preſents, and all the Neighbour Nations dom? Can a religious Prince trained up under a
ring
of the Greatneſs, of the Happineſs of Uzziah ; holy Zechariab, after fo many years zealous Pro-
kis Bounty and Care makes Jeruſalem both ſtrong, feſſion of Piety, be either ignorant, or regardleſs
and proud of her new Towers ; yea the very De- of thoſe Limits which God hath fet to his owa
fart muſt taſte of his Munificence.
Services
The outward Munificence of Princes cannot Oh, what Means this uncouth Attempt ? Con-
ftand firm, unleſs it be built upon the Foundati- ſider O dear Soveraign, for God's fake, for thy
ons of Providence and frugality ; Uzziah had not Soul's fake, conſider where thou art, what thou
been ſo great a King, if he had not been fo great doft ; it is God's Houſe wherein thou ſtandeft, not
an Husband; he had his Flocks in the Defarts, thine own: Look about thee, and ſee, whether
and his Herds in the Plains ; his Plows in the theſe Vails, theſe Tables, theſe Pillars, theſe Walls,
Fields, his Vine-dreſſers upon the Mountains, and theſe Pavements, have any reſemblance of Earth:
in Carmel : Neither was this more out of Profit, There is no Place in all the World whence thy
than Delight, for he loved Husbandry. Who can God hath excluded thee, but only this; this he
contemn thofe Callings for meanneſs, which have hath reſerved for his own Uſe : And canſt thou
been the Pleaſures of Princes?
think much to allow one Room as proper to him,
Hence was Uzziah ſo potent at Home, ſo dread- who hath not grudged all the reſt to thee? But if
ful to his Neighbours ; his Wars had better Si- it be thy Zeal of a Perſonal Service to God, that
news than theirs ; which of his Predeceſſors was hath carried thee hither : Alas, how canft' thou
able to maintain ſo ſetled an Army, of more than hope to pleaſe the Almighty with a forbidden Sa-
of three hundred and ten thouſand trained Sol-crifice ? which of thine holy Progenitors ever da-
diers well furniſhed, well fitted for the ſudden- red to tread, where thy Foot now ſtandeth?
eft Occaſion Thrift is the ſtrongeſt Prop of Which of them ever put forth their Hand to
Power.
touch this facred Altar Thou knoweſt that God
The Greatneſs of Uzziah, and the rare Devices hath ſet apart, and fanctified his own Attendants;
of his artificial Engines for War, have not more Wherefore ſerves the Prieſthood, if this be the
raiſed his Fame, than his Heart ; ſo is he ſwoln Right of Kings? Were it not for the ſtrict Pro-
up with the Admiration of his own Strength, and hibition of our God, it could ſeem no other than
Glory, that he breaks again : How eaſie it is for an honour to our Profeſſion, that a King ſhould
the beſt Man to dote upon himſelf; and to be think to dignify himſelf by our Employment;
lifted up ſo high, as to loſe the fight both of the but now knowing the ſevere Charge of the great
Ground, whence he ariſes, and of the Hand that King of Heaven, we cannot but tremble to ſee
advanced him ? How hard it is for him that hath that Cenfer in thine Hand; whoever, out of the
invented ſtrange Engines for the battering of his holy Tribe, hath wielded it unrevenged? This
Enemies, to find out any Means to beat down his Affront is not to us, it is to the God whom we
own proud Thoughts? Wife Solomon knew what ferve: In awe of that terrible Majeſty, as thou
he did, when he prayed to be delivered from too wouldſt avoid fome exemplary Judgment, o King,
much: Left, faid he, I be full and deny thee, and ſay, withdraw thy ſelf, not without humble Depreca-
Who is the Lord? Upon this Rock did the Son of tions, from this Preſence ; and lay down that in-
Solomon run and ſplit himſelf; his full Sails of Prof- terdicted handful, with fear and trembling; be
perity carried him into Preſumption and Ruin : thou ever a King, let us be Prieſts; the Scepter is
What may he not do? What may he not be ? Be thine, let Cenſers be ours.
cauſe he found his Power otherwiſe unlimited What Religious Heart could do other than re-
over-ruling in the Court, the Cities, the Fields, lent at fo faithful and juſt an Admonition ? But
the Defarts, the Armies, and Magazins, therefore how hard is it for great Perſons to yield they have
he thitiks he may do ſo in the Temple too ; as offended? Uzziah muſt not be faulty, what is done
Things Royal, Civil
, Husbandly, Military paſſed rafhly ſhall be born out with Power; he was
his Hands, ſo why ſhould not (thinks he ) Sacred wroth, and thus expreſſeth it ; What means this
alſo ? It is a dangerous Indiſcretion for a Man not faucy Expoftulation, Oye Sons of Levi, how
to know the Bounds of his own Calling: What dare ye thus malapertly controul the well-meant
Confuſion doth not follow upon this breaking of Actions of your Soveraign? If ye be Prieſts, re-
the Ranks?
member that ye are Subjects; or if ye will needs
Upon a ſolemn Day, King Uzziah clothes forget it, how eaſie is it for this Hand to awake
himfelf in Pontifical Robes, and in the view of your Memory? What ſuch Offence can it be for
that populous Aſſembly, walks up in ftate, into me to come into that Houſe, and to touch that
the Temple of God, and boldly approaching to Altar, which my Royal Progenitors have made,
the Altar of Incenſe, offers to burn ſweet Odors beautified, confecrated ? Is the God of this Place
upon it to the God of Heaven: Azariah the Prieſt only yours? Why do ye thus ambitiouſly ingrofs
is ſenſible of fo perillous an Inchroachment; he Religion ? If Princes have not intermedled with
therefore, attended with fourſcore valiant Aflift- theſe holy Affairs, it was becauſe they would not,
ants of that holy Tribe, haftens after the King, not becauſe they might not : When thoſe Laws
and finding him with the Cenſer in his Hand, were made for the Sanctuary, there were no Kings
ready addreſſed to that finful Devotion, ſtays him to grace theſe Divine Ceremonies ; yet even then,
with a free, and grave Expoftulation: There is no Moſes was priviledged. The Perſons of Princes
Place wherein I could be ſorry to ſee thee, O (if ye know not ) are no leſs ſacred than your
King, but this, where thou art ; neither is there own. It is your Preſumption to account the
any Act, that we ſhould grudge thee ſo much, as Lord's Anointed, prophane : Conteſt with thoſe,
this, which is the moſt facred: Is it poſſible that whoſe dry and unhallowed Heads are ſubject to
ſo great an Overſight ſhould fall into ſuch Wil- your Power ; for me, I will not ask your leave
LIB. XX.
AHA Z with pis new Altar.
289

3
holders : Thus ſhall it be done to the Man whole A Thrones, Abaz ſucceeds Fotham in the
to be devout ; look ye to your own Cenſers, pre-reigned for him, under him, and while he was
ſume not to meddle with mine; in the mean not ſeen, yet he was obeyed. The Character of
time, can ye think this Infolence of yours ſhall Soveraignty is indeleble, whether by bodily In-
eſcape unrevenged? Can it ſtand with the honour firmity, or by ſpiritual Cenfure: Neither is it
of my Soveraignty, to be thus proudly checked otherwiſe, o God, betwixt thee and us; if we
by Subjects? God do ſo to me and more alſo, be once a Royal Generation unto thee, our Le-
if - While Uzziah yet ſpeaks, God ſtrikes : profies may deform us, they ſhall not dethrone us
E'er the Words of Fury can come forth of his ſtill ſhall we have the Right, ſtill the Poffeffion of
Mouth, the Leproſie appears in his Forehead : that Glorious Kingdom, wherein we are inteſted
Leproſie was a moſt loathſome Diſeaſe; the from Eternity.
Forehead is the moſt conſpicuous Part: Had this
ſhameful Scurf broken forth upon his Hand, or
Foot, or Breaſt, it might have been hid from the
Ahaz with his new Altar.
Eyes of Men; now the Forehead is fmitten with
this Judgment, that God may proclaim to all Be-
. A
hath thruſt him upon ſacred Charge.
Publick Offences muſt have open Shame. Kingdom of Judah : An ill Son of a good Father ;
It is a dangerous thing to put our felves into not more the
Heir of David's Seat, than of Fere-
the Affairs, into the Preſence of God, unwar- boam’s Sin : Though Iſrael play the Harlot, yet
ranted; there cannot be a more fooliſh miſprifi- who can abide that Fudah ſhould fin? It is hard
on, then, becauſe we are great on Earth, to think not to be infected with a contagious Neighbour-
we may be bold with Heaven: When God's Mer-hood: Who ever read that the Kingdom of Iſrael
ſengers cannot prevail by Counſels
, Intreaties, was ſeaſoned with the Vicinity of the true Religi-
Threats, it is time for God to ſhew his immedi- on of Judah? Goodneſs (ſuch as our Nature is)
ate Judgments. Wilful Offenders can expect no- is not ſo apt to ſpread : A tainted Air doth more
thing but a fearful Revenge.
eaſily affect a ſound Body, than an wholeſome Air
Now begins Uzziah to be confounded in him- can clear the Sick : Superſtition hath ever been
ſelf; and Shame ſtrives with Leprofie, for a Place more ſucceſsful, than Truth; the young Years
in his Forehead; the Hand of God hath done that of Abaz are foon miſ-led to a plauſible Mil-de-
in an inſtant, which all the Tongues of Men had votion.
attempted in vain : There needs no further Solici A Man that is once fallen from Truth, knows
tor of his Egreſs; the Senſe of his Plague ſends not where he ſhall ſtay: From the Calves of Fe-
him forth alone: And now he thinks, Wretched roboam is Abaz drawn to the gods of the Heathen 1;
Man that I am, how have I angred God, and un-yea, now, Bulls and Goats are too little for thoſe
done my ſelf? I would needs come in like a new Deities, his own Fleſh and Blood is but dear
Prieſt, and now go forth a Leper ; the Pride of enough; He made his Son to paſs through their Fire.
my Heart made me think my ſelf worthy the Pre-Where do we find any Religious Ifraelite thus zea-
fence of a God; God's juſt Diſpleaſure hath now lous for God ? Neither doth the Holineſs and
made me unworthy of the Preſence of Men: Mercy of our God require ſo cruel a Sacrifice;
While I affected the Altar, I have loſt my Throne; neither is our dull, and niggardly Hand ready to
while I ſcornfully rejected the Advice and Cen-gratify him with more eaſie Obediences : o God
fures of God's Miniſters, I am now become a how gladly ſhould we offer unto thee our Souls,
ſpectacle of Horror, and Deformity to my own and Bodies, which we may enjoy ſo much the
Servants ; I that would be ſending up Perfumes more, when they are thine ; ſince zealous Pagans
to Heaven, have made my Naftinefs hateful to ſtick not to loſe their own Fleſh and Blood in an
my own Senſes. What do I under this ſacred Idols Fire ?
Roof? Neither is God's Houſe now, for me, nor He that hath thus ſhamefully caſt off the God
mine own; what Cell, what Dungeon is cloſe of his Fathers, cannot be long without a fearful
enough for me, wherein to wear out the Reſidue Revenge. The King of Iſrael galls him on the
of mine unhappy and uncomfortable Days ? O one ſide; the King of Syria on the other : To
God thou art juſt, and I am miſerable.
avoid the Shock of both, Abaz doth not betake
Thus with a dejected Countenance, and fad himſelf to the God whom he had offended, who
Heart, doth Uzziah haften to retire himſelf; and was able to make his Enemies at Peace with him ;
wiſhes, that he could be no leſs hid from himſelf, but to Tiglah Pileſer King of Aſhur ; him doth he
than from others : How eaſie is it for the God of woo with Sutes, with Gifts; and robs God of
Heaven to bring down the higheſt Pitch of Earth- thoſe Preſents, which may indear ſo ſtrong a
ly Greatneſs, and to humble the ſtubborneſt Helper. He that thought not his Son too dear
Pride?
for an Idol, thinks not God's Silver and Gold too
Upon the leiſure of ſecond Thoughts, Uzziah dear for an Idolatrous Abettor.
cannot but acknowledge much Favour in this Oh the infinite Patience of the Almighty! God
Correction, and confeſs to have eſcaped well : gives Succeſs a while to fo offenſive a Rivality :
Others, he knew, had been ſtruck dead, or ſwal- This Aſyrian King prevails againſt the King of sy-
lowed up quick for ſo preſumptuous an Intruſion : ria, kills him, and takes his chief City, Damaſcus;
It is happy for him if his Forehead may excuſe his the Quarrel of the King of Judah hath enlarged
Soul.
the Territories of his Afliftant, beyond hope; and
Uzziah ceaſed not to be a King, when he be- now, while this Aſſyrian Vićtor, is enjoying the
gan to be a Leper ; the Diſeaſe of his Forehead Poſſeſſion of his new-won Damaſcus, Abaz goes
did not remove his Crown; his Son Fotham up thither to meet him, to congratulate the
Victory,



Рp

290
Contemplations.
LIB. XX.

Victory, to add unto thofe Triumphs, which were to an utter Excluſion of the true God, and block-
drawn on by his Solicitation. There he ſees a ing up his Temple ; and then to the facrifice of
new-faſhioned Altar, that pleaſes his Eye; that his own Son; and at laft, as if Hell were broken
old Form of Solomon's
, which was made by the looſe upon God's Inheritance, every ſeveral City,
Pattern ſhewed to Moſes in the Mount, is now every high Place of Judah hath a new god : no
grown ſtale and deſpicable ; a Model of this more marvel if he be branded by the Spirit of God,
exquiſite Frame is ſent to Urijab the Prieſt; and with, This is that King Abaz.
muſt be ſampled in feruſalem.
What a fearful Plague did this noiſome Deluge
It is a dangerous Preſumption to make Inno- of Sin leave behind it, in the Land of fudab?
vations, if but in the Circumſtances of God's Wor- Who cán expreſs the Horror of God's Revenge
ſhip. Thoſe human Additions which would ſeem upon a People that ſhould have been his ? Pekah
to grace the Inſtitution of God, deprave it : that the King of Iſrael, llew an hundred and twenty
infinite Wiſdom knows beſt what will pleaſe it. thouſand of them in one Day : amongſt whom
felf, and preſcribes accordingly ; the Fooliſhneſs was Mafeiah the Son of Abaz: O juft Judgment
of God is wiſer than the Wiſdom of Men; Idola- of the Almighty Abaz ſheds the Blood of one
try and Falſhood is commonly more gawdy and Son to an Idol : the true God ſheds the Blood of
plauſible than Truth; that Heart which can for another of his Sons in Revenge.
the outward Homelineſs deſpiſe the Ordinances Yet, the Hand of the Lord is ſtretched out
of God, is already aliened from true Religion, ſtill.
and lies open to the groffeſt Superſtition.
Two hundred thouſand of them were carried
Never any Prince was ſo foully Idolatrous, asaway by the Iſraelites captive to Samaria.
that he wanted a Prieſt to ſecond him: An Urijab The Edomites came, and carried away another
is fit to humour an Ahaz. Greatneſs could never part of them for Bondſlaves, to their Country.
command any ching, which ſome fervile Wits were The Philiſtines came up and ſhared the Cities
not ready both to applaud and juſtifie.
of the South of Judah, and the Villages thereof :
Ere the King can be returned from Damaſcus,Shortly, what other is miſerable Judah, than the
the Altar is finiſhed ; it were happy if true God- Prey and Spoil of all the neighbouring Nations ?
lineſs could be ſo forward in the proſecutions of For the Lord brought Fudah low, be-
Good. Neither is this ſtrange Pile reared only, cauſe of Iſrael; for be made Judab 2 Chron. 28. 19.
but thruſt up betwixt God's Altar and the Tem- naked, and tranſgreſſed fore againſt the
ple; in an apparent Precedency, as if he had ſaid, Lord. As for the great King of Aſhur, whom Abaz
Let the God of Judah come behind the Deities purchaſed with the facrilegious Pillage of the
of Syria.
Houſe of God, inſtead of an Aid, he proves a Bur-
And now, to make up the full Meaſure of his den; however he ſped in his firſt Onſets, now,
Impiety, this idolatrous King will himſelf be fa- be diſtreſſed Judah, but ſtrengthned it not : The Charge
crificing upon his new Altar, to his new gods; I was as great, as the Benefit ſmall : ſooner ſhall
the gods of Damaſcus: an uſurped Prieſthood well he eat them out, than reſcue them. No Arm of
becomes a falſe Deity. Becauſe (faith he) the Fleſh can fhelter Abaz from a Vengeance.
gods of the Kings of Syria help them, therefore will I ſa Be wiſe, O ye Kings, be inſtructed, O ye
crifice to them, that they may help me. as voi Judges of the Earth ; ſerve the Lord with fear,
Oh blind 'Superſtition? How did the gods of and rejoyce with trembling: kiſs the Son left he
Syria help their Kings, when both thoſe Kings be angry, and ye periſh from the way, when his
and their gods were vanquiſhed, and taken by the Wrath is kindied but a little.
King of Aſyria ? Even this Damaſcus and this Al His Subjects complain, that he died ſo late, and,
tar were the Spoil of a Foreign Enemy : How as repenting that he ever was, deny him a Room
then did the gods of Syria help their Kings, any in the Sepulchres of Kings : as if they ſaid, the
other, than to their Ruine? What Dotage is this common Earth of Jeruſalem is too good for him
to make choice of a foiled Protection ? But had that degenerated frorn his Progenitors, fpoiled
the Syrians proſpered, muſt their gods have the his Kingdom, depraved his people, forſook his
Thanks ? Are there no Authors good but Blocks God.
or Devils ? Or, is an outward Proſperity the on-
ly Argument of Truth, the only Motive of De-
votion? O fooliſh Abaz, it is the God thou haft
Arm thou mighteſt have prevailed. His Power The utter Deſtruction of the King-
beats thoſe Pagan Stocks one againſt another, fo,
as one while, one ſeems victorious, another van-
dom of Iſrael
mith Cheir proudeft Clients : thy felf ſhall be the Juhahi waifearry before it : fuch are
was at a ; yet 2 Kings 17.
beſt Inſtance.
Of all the Kings of Judah hitherto, there is the Sins of both, that they ſtrive whether ſhall fall
none ſo dreadful an Example either of Sin, or firſt; but this Lot muſt light upon the Ten
Judgment, as this Son of good Fotham. I abhor Tribes; though the late King of Judah were per-
to think that ſuch a Monſter ſhould defcend from fonally worſe than the moſt of Feroboam's Succef-
the Loins of David; where ſhould be the Period fors, yet the People were generally leſs evil, up-
of this Wickedneſs? He began with the high on whom the Incroachments of Idolatry were
Places, thence he deſcends to the Calves of Dan more by Obtruſion than by Conſent; beſides that,
and Bethel; from thence he falls to a Syrian Altar, the Thrones of Judah had ſome interchanges of
to the Syrian god; then from a Partnerſhip he falls good Princes, Iſrael none at all : the ſame Juſtice
there-



Lib. XX.
The utter Deſtruction of the Kingdom of Iſrael.
291
therefore that made Iſrael a Scourge to fudah, ged, ſo warned, fo ſhameleſly, ſo lawleſly wic-
inade Aſſyria a Scorpion to Iſrael.
ked?
It was the Quarrel of Judah that firſt ingaged What Nation under Heaven can now challenge
the King of Aſhur in this War againſt Iſrael; now an undefaiſible Intereſt in God, when Iſrael it
he is not ſo eaſily fetch'd off ; ſo we have feen ſelf is caſt off ? What Church in the World can
fome eager Maſtiff
, that hath been ſet on by the hew ſuch dear Love-Tokens from the Almighty
leaſt clap of the Hand, but could not be looſned as this, now abhorred and adulterous Spouſe : He
by the force of Staves.
that ſpared not the natural Olive, ſhall he ſpare
Salmaneler King of Allyria comes up againſt Ho- the wild ? It is not for us Sinners of the Gentiles
Thea King of Iſrael, and ſubdues him, and puts him to be high-minded, but awful.
to his Tribute : this Yoak was uncouth and un The Iſraelites are carried captive into Aſſyria;
pleaſing ; the vanquiſh’d Prince was neither able thoſe goodly Cities of the Ten Tribes may not
to refilt, ncr willing to yield; ſecretly therefore lie waſte and unpeopled : the Wiſdom of the Vi-
he treats with the King of Egypt for Aſliſtance, as ctor finds it fit to tranſplant his own Colonies
defiring rather to hazard his Liberty by the Hand thither ; that ſo he may raiſe Profit thence with
of an Equal
, than to enjoy a quiet Subjection un- ſecurity : from Babylon therefore, and Cúthah, and
der the Hand of an over-ruling Power; we can- Ava, and Hamath, and Sepharvaim, doth he fend
not blame Princes to be jealous of their Sove- of his own Subjects to poſtéſs, and inhabit the Ci-
Feignties; the detaining of his yearly Tribute, ties of Samaria. The Land doth not brook her
and the Whiſperings with new Confederates, have new Tenants : They feared not the Lord ( how ſhould
drawn up the King of Aſhur to perfect his own they, they knew him not ? ) therefore the Lord ſent
Victories : he returns therefore with a ſtrong Lyons amongſt them which flerv ſome of them : Not the
Power, and, after three Years Siege, takes Sama- veryeft Pagan can be excuſed for his Ignorance
ria, impriſons Hofhea, and in the exchange of a of God; even the depravedft Nature might teach
woful Captivity, he peoples Iſrael with Aſyrians, us to tremble at a Deity ; it is juſt with the Al-
and Aſyria with Iſraelites. Now that abufed Soil mighty not to put up Neglect, where he hath be-
hath upon a ſurfeit of Wickedneſs caſt out her ſtowed Reaſon.
perfidious Owners, and will try how it can fare The brute Creatures are ſent to revenge the
with heatheniſh Strangers : Now the Allyrian Gal. Quarrel of their Maker, upon worſe Beaſts than
lants triumph in the Palaces of Samaria and Fez-themſelves. Still hath God left himſelf Cham-
reel; whiles the Peers and Captains of Iſrael are pions in Iſrael: Lyons tear the Aſſyrians in pieces;
driven manicled through the Aſſyrian Streets, and and put them in mind, that, had it not been for
billetted to the ſeveral Places of their perpetual Wickedneſs, that Land needed not to have chan-
Servitude : ſhortly, now the flouriſhing Kingdom ged Maſters
. The great Lord of the World can-
of the Ten Tribes is come to a final and ſhame- not want Means to plague Offenders: If the Men
ful end; and fo vaniſhed in this laſt Diffipation, be gone, yet the Beaſts are there; and if the Beaſts
that, ſince that Day, no Man could ever ſay, This had been gone, yet ſo long as there were Stones
was Ifrael.
in the Walls, in the Quarries, God would be fure
Oh terrible Example of Vengeance, upon that of Avengers: there is no Security but in being at
peculiar People, whom God hath choſen for him- | Peace with God.
ſelf, out of all the World! All the World were The King of Allyria is ſued to for Remedy :
Witneſſes of the Favours of their miraculous De- even theſe Pagans have learned to know that theſe
liverances and Protections; all the World ſhall Lyons were fent from a God; that this Puniſh-
be Witneſſes of their juft Confuſion.
ment is for Sin ; They know not the manner of the
It is not in the power of flight Errors to ſet God of the Land, therefore be hath ſent Lyons among
off that infinite Mercy : What was it, O God, them: Theſe blind Heathens that think every Land
what was it, that cauſed thee to caſt off thine hath a ſeveral God, yet, hold that God worthy
own Inheritance? What, but the ſame that made of his own Worſhip; yet, hold that Worſhip muít
thee caſt the Angels out of Heaven? Even their be grounded upon Knowledge ; the want of that
rebellious Sins. Thoſe Sins dared to emulate the knowledge puniſhable; the Puniſhment of that
Greatneſs of thy Mercies, no leſs than they want, juſt and divine. How much worſe than
forced the Severity of thy Judgments : They left Allyrians are they that are ready to aſcribe all Ca-
all the Commandments of the Lord their God; and lamities to Nature, to Chance ? that acknow-
made them molten Images, even two Galves ; and made ledging but one God of all the World, are yet
a Grove and worſhipped all the hoſt of Heaven ; and careleſs to know him, to ſerve him ?
ſerved Baal; and cauſed their Sons and Daughters to One of the Prieſts of Iſrael is appointed to be
paſs through the fire, and uſed Divination, and Enchant- carried back to Samaria, to teach the Aſyrian Co-
ments, and ſold themſelves to do evil in the fight of the lony the Faſhions of the God of the Land; not
Lord, to provoke him to anger.
for Devotion, but for Impunity: Vain Politicians
Neither were theſe lips of Frailty, or ignorant think to ſatisfie God by patching up Religions ;
Miſtakings, but wilful Crimes, obſtinate Impie- any Forms are good enough for an unknown
ties, in ſpight of the Doctrines, Reproofs, Me- Deity: The Allyrian Prieſts teach and practiſe
naces, Miraculous Convictions of the holy Pro- the Worſhip of their own gods; the Iſraelitiſta
phets, which God ſent amongſt them : thy De- Prieſt preſcribes the Worſhip of the true God;
ſtruction is of thy ſelf, O Iſrael; What could the the People will follow both; the one out of liking,
juſt Hand of the Almighty do leſs than conſume the other out of fear: What a prodigious Mixture
a Nation fo incorrigibly flagitious ? A Nation ſo was here of Religions ? True with Falſe, Jewiſh
unthankful for Mercies, io impatient of Re- with Paganiſh, Divine with Deviliſh ; every Diviſi-
medies, ſo uncapable of Repentance : ſo obli-on of theſe tranſplanted Aſſyrians had their ſeveral
P 2
Deicies,

board Contemplations.
LIB. XX.
& 19.
292
Deities, high Places, Sacrifices; this High-Prieſt, as if he had been ſent down from Heaven to re-
of Iſrael intercommons with every of them : ſo ſtore Religion ; as if David himſelf had been alive
that now theſe Fathers of Samaritaniſm, are in at again in this bleſſed Heir, not ſo much of his
all; They fear the Lord and ſerve their Idols; no Beg Crown as of his Piety:, Oh Judah, happy in thy
gars Cloak is more pieced than the Religion of Hezekiah! Oh Hezekiah, happy in the gracious
theſe new Inhabitants of Iſrael. I know not how Reſtauration of thy Judah! Ahez ſhall have no
their Bodies fped for the Lyons, I am ſure their Thank for ſuch a Son; the God that is able of the
Souls fared the worſe for
this Medly : above all very Stones to raiſe Children to Abraham, raiſes a
things God hates a mungrel Devotion ; if we be true Seed of David out of the corrupt Loins of
not all Iſrael, it were better to be all Aſhur; it can an Idolater: that infinite Mercy is not tyed to
not ſo much diſpleaſe God to be unknown or the Terms of an immediate Propagation : for the
neglected, as to be conforted with Idols.
Space of three hundred Years, the Man after
God's own Heart had no perfect Heir till now;
till now did the high Places ſtand : the Devotions
of the beſt Princes of Judah were blemiſhed with
Hezekiah and Senacherib.
ſome weak Omiſſions ; now the Zeal of good He-
zekiah clears all thoſe Defects, and works an en-
2 Kings 18. TSrael is gone, Fudab is left ſtanding ; tire Change.
How ſeaſonably hath the Providence of God
two. Tribes: ſo we have ſeen in the kept the beſt Man for the worſt Times ? When
Shredding of ſome large Timber-Tree, one or two God hath a great Work to do, he knows to fit him-
Boughs left at the top to hold up the Sap. Who ſelf with Inſtruments.
can but lament the poor Remainders of that lan No marvel if the Paganiſh Idols go to wrack,
guiſhing Kingdom of David ?
when even the brazen Serpent that Moſes had
Take out of the two Tribes of Judah and Ben- made by God's own Appointment, is broken in
jamin, one hundred and twenty thouſand whom pieces: the Iſraelites were ftung with fiery Ser-
Pekah the King of Iſrael flew in one Day. Take pents, this brazen Serpent healed them, which
out two hundred thouſand that were carried away they did no ſooner ſee, than they recovered:
captive to Samaria ; take out thoſe that were but now, ſuch was the Venom of the Iſraelitiſh
tranſported into the Bondage of the Edomites ; and Idolatry, that this Serpent of Braſs, ftung worſe
thoſe that were ſubdued in the South-Parts by than the fiery; that, which firſt cured by the
the Philiſtines; alas, what an handful was left to Eye, now by the Eye poiſoned the Soul; that
the King of Judah ſcarce worth the name of a which was at firſt, the Type of a Saviour, is now,
Dominion ! Yet, even now, out of the Gleeds of the deadly Engine of the Enemy. Whiles it
Fudah, doth God raiſe up a glorious Light to his helped, it ſtood; it ftood whiles it hurt not; but
forlorn Church; yea, from the wretched Loins when once wicked Abuſe hath turned it into an
of Abaz, doth God fetch an holy Hezekiah. It Idol, what was it but Nehuſhtan?
had been hard to conceive the State of Judah The Holineſs of the firſt Inſtitution cannot
worſe than it was ; neither was it more miſerable privilege ought from the Danger of a future Pro-
than finful, and in regard of both, deſperate; fanation ; nor, as the Caſe may ſtand, from an
when beyond Hope, God revives this dying Stock utter Abolition : What Antiquity, what Authori-
of David, and out of very Ruines builds up his ty, what primary Service might this Serpent have
own Houſe. Ahaz was not more the ill Son of a pleaded All that cannot keep it out of the Duſt.
good Father, than he was the ill Father of a good Thoſe Things which are neceſſary in their Being,
Son. He was the ill Son of good Fotham, the ill beneficial in their Continuance, may ſtill remain
Father of good Hezekiah: good Hezekiah makes when their Abuſe is purged; but thoſe Things
amends for his Father's Impiety ; and puts a new whoſe uſe is but temporary, and whoſe duration
Life into the heartleſs Remnant of God's Peo- is needleſs and unprofitable, may ceaſe with the
ple.
Occaſion, and much more periſh with an inſe-
The Wiſdom of our good God knows when parable Abuſe. Hezekiah willingly forgets who
his Aid will be moſt ſeaſonable, moſt welcome; made the Serpent, when he ſees the Iſraelites make
which he then loves to give, when he finds us left it an Indol: It is no leſs intolerable for God, to
of all our Hopes: that merciful Hand is reſerved have a Rival of his own making.
for a dead lift ; then, he fails us not.
Since Hezekiah was thus, above all his Anceſtors,
Now, you might have ſeen this pious Prince upright with the Lord; it is no marvel if the Lord
buſily beftirring himſelf, in ſo late and needful a were with him ; if he proſpered, whitherſoever
Reformation, removing the high Places, battering he went, the fame God that would have his Ju-
and burning the Idols, demoliſhing their Tem- ftice magnified in the Confuſion of the wicked
ples, cutting down their Groves, opening the Princes of Iſrael and Judah, would have his Mer-
Temple, purging the Altars, and Veſſels, fanctify- cy no leſs acknowledged, in the Bleſſings of faith-
ing the Prieſts, re-kindling the Lamps, renewing fúl Hezekiah.
the Incenſe, re-inſtituting the Sacrifices, eſtabliſh The great King of Aſſyria had in a fort ſwal-
ing the Order of God's Service, appointing the lowed up both the Kingdoms of Judah and Iſrael;
Courſes, ſettling the Maintenance of the Mini- yet not with an equal Cruelty; he made Iſrael
fters, publiſhing the Decrees for the long-neg- captive, Judah ( upon a willing Compoſition )
lected Paſſover; celebrating it, and the other Tributary. . Iſrael is vaniſhed in a Tranſportation;
Feaſts, with due Solemnity, incouraging the Peo- Judab continues under the Homage wherein Abaz
ple, contributing bountifully to the Offerings, and, left it : Hezekiah had reigned but fix Years when
in one Word, lo ordering all the Affairs of God, he ſaw his Neighbours of Iſrael packing into a

miſe-
LIB. XX.
Hezekiah and Senacherib.
293

miſerable Captivity; and the proud Aſſyrians take ; and bids us ranſome our Lives, our Liber-
Lording in their Cities; yet, even then, when he ties: the Treaſures of God's Houſé were pre-
ſtood alone, in a Corner of Fudah, durſt Hezekiah cious, for his fake to whom they were conſe-
draw his Neck out of the Yoak of the great and crated, but more precious in the ſight of the Lord
victorious Monarch of Allyria ; and, as if one Ene was the Life of any one of his Saints.
my had not been enough, at the ſame time, he Every true Ifraelite was the ſpiritual Houſe of
falls upon the incroaching Philiſtines and prevails. God, why ſhould not the Door of the material
It is not to be asked, What Powers a Man can Temple be willingly ſtripped, to ſave the whole
make, but in what Terms he ſtands with Heaven. Frame of the ſpiritual Temple ? Take therefore,
The unworthy Father of Hezekiah had clogged Hezekiah, what thou haſt given, no Gold is too
Judah with this ſervile Fealty to the Aſſyrian ; holy to redeem thy Vexation: it matters nor ſo
what the Conditions of that ſubjection were, it is much how bare the Doors of the Temple be,
too late and needleſs for us to inquire ; if this in a caſe of Neceſſity, as how well the Inſides bé
Payment were limited to a Period of Time, the furniſhed with ſincere Devotion. O the cruel
expiration acquitted him ; if upon Covenants of Hard-heartedneſs of thoſe Men which will ra-
Aid, the ceſſation thereof acquitted him : if the ther ſuffer the living Temples of God to be ru-
Reforming of Religion, and Baniſhment of Ido- ined, than they will ranſom their Life with Far-
latry ran under the Cenſure of Rebellion, the things !
inligi loomadega
Quarrel on Hezekiah's part was holy ; on Senache It could not be, but that the Store of needy
rib's unjuft: but if the Reſtipulation were abſo- Judah muſt ſoon be drawn dry with ſo deep an
lute, and the withdrawing of this Homage upon Exaction, that Summ cannot be ſent, becauſe it
none but civil grounds, I cannot excuſe the good cannot be raiſed : the cruel Tyrant calls for his
King from a juft Offence : it was an humane Bricks whiles he allows no Straw; his Anger is
Frailty in an obliged Prince, by Force to effect kindled becauſe Hezekiah's Coffers have a bottom;
a free and independent Sovereignty.
with a mighty Hoft doth he come up againſt Fe-
What do we mince that Fact, which holy He- ruſalem; therefore ſhall that City be deſtroyed
zekiah himſelf cenſures ? I have offended, return by him, becauſe by him it hath been impove-
from ine, what thou putſt on me will I bear. The riſhed; the Inhabitants muſt be Slaves, becauſe
'Comfort of Liberty may not be had with an un- they are Beggars.
warranted Violence. Holineſs cannot free us from Oh lamentable, and, in ſight, deſperate Condi-
Infirmity : it was a Weakneſs to do that Ad, tion of diſtreſſed Feruſalem! Wealth it had none;
which muſt be foon undone with much Repen- Strength it had but a little ; all the Country
tance and more Loſs: this Revolt shall coft Heze- round about was ſubdued to the Aſſyrian ; that
kiah (beſides much Humiliation) three hundred proud Victor hath begirt the Walls of it, with an
yearly Talents of Silver, thirty Talents of Gold: innumerable Army, ſcorning that ſuch a Shovel-
How much better had it been for the Cities of full of Earth ſhould ſtand out but one Day; poor
Fudah to have purchaſed their Peace with an eam | Feruſalem ſtands alone, blocked up with a world
fie Tribute, than War with intolerable Taxa- of Enemies, helpleſs, friendleſs, comfortleſs; look-
tion?
ing for the worſt of an hoftile Fury; when Tar-
Fourteen Years had good Hezekiah fed upon a tan and Rabſaris, and Rabſhakeh, the great Captains
ſweet. Peace, ſauced only with a ſet Penfion; of the Aſſyrians call to a Parly, Hezekiah ſends to
now he muſt prepare his Palate for the bitter them three of his prime Officers, his Steward, his
Morſels of War. The King of Aſſyria is come up Secretary, his Recorder. Lord, what inſolent
againſt all the defenced Cities of Judah, and hath Blaſphemies doth that foul Mouth of Rabbakel
taken them : Hezekiah is fain to buy him out with belch out againſt the living God, againſt his anoin-
too many Talents; the poor Kingdom of Judah ted Servant ? ada
is exhauſt, with ſo deep a Payment ; in ſo much How plauſibly doth he diſcourage the Subjects
as the King is forced to borrow of God himſelf ; of Hezekiah, how proudly doth he inſult upon
for Hezekiah gave him all the Silver that was found their Impotency, how doth he brave them with
in the houſe of the Lord; yea, at that time did Heze- baſe offers of Advantage; and laſtly, how cun-
kiah cut off the Gold from the doors of the Temple of ningly doth he fore-lay their Confidence (which
the Lord, and from the pillars which he had over-laid, was only left them) in the Almighty, proteſting
and
gave it to the King of Aſſyria. How hard was not to be come up thither without the Lord; The
good Hezekiah driven, ere he would be thus bold Lord ſaid to me, Go up to this Land, and deſtroy it ;
with his God ? Surely if the Mines or Coffers of How fearful a Word was this? The reſt were but
Judah could have yielded any ſupply, this ſhift had vain Cracks, this was a Thunderbolt to ſtrike
been hateful ; to fetch back for an Enemy, that dead the Heart of Hezekiah ; If Rabſhakeh could
which he had given to his Maker: only Neceffi- have been believed, Jeruſalem could not but have
ty excuſes that from Sacriledge in the Son, which flown open ; How could it think to ſtand out no
will, made Sacriledge in the Father : that which leſs againſt God than Men. Even thus doth the
is once devoted to a ſacred Uſe, may not be cal- great Enemy of Mankind ; if he can diſhearten
led back to a profane : but he whoſe the Earth the Soul from a Dependance upon the God of
is, and the fulneſs of it, is not ſo taken with our Mercies, the Day is his : Lewd Miſcreants care
Metals, that he ſhould more regard our Gold not how they bely God for their own Purpoſes.
than our Welfare : his Goodneſs cannot grudge Eliakim the Steward of Hezekiah well knew,
any outward thing for the Price of our Peace : how much the People muſt needs be affected
to rob God out of Covetouſneſs, or Wantonneſs, with this pernicious Suggeſtion; and fain would
or Neglect, is juſtly damnable ; we cannot rob therefore, if not ſtop that wicked Mouth, yet di-
him out of our Need; for then he gives us all wel vert theſe Blaſphemies into a foreign Expreſſion.
I won-

294
Contemplations.
LIB. XX
me ;
I wonder that any wiſe Man ſhould look for Fa- and turned into Sackcloth: There can be no bet-
Vour from an Enemy : Speak I pray thee, to thy Ser ter Argument of an upright Heart, than to be
vants in the Syrian Language : What was this but more ſenſible of the Indignities offered to God,
to teach an Adverſary how to do Miſchief? Where-than of our own Dangers. Even theſe deſperate
fore came Rabſhakib thither but to gall Hezekiah, Reproaches ſend Hezekiah to the Temple : The
to withdraw his Subjects ? That Tongue is pro-
more we ſee Gods Name prophaned, the more ſhall
pereſt for him which may hurt moft ; Deprecati- we, if we be truly Religious, love and ho-
ons of Evil to a malicious Man are no better than nour it.
Advices. An unknown Idiom is fit to keep Coun Whither ſhould Hezekiah run but to the Temple,
ſel; they are familiar words that muſt convey to the Prophet? There, there is the refuge of all
ought to the Underſtanding. Leud Men are the faithful Ones; where they may ſpeak with God,
worſe for Admonitions.
where they may be ſpoken to from God, and fetch
Rabſhakeh had not ſo ſtrained his Throat to cor- Comfort from both: It is not poſſible that a be-
rupt the Citizens of Jeruſalem, had it not been lieving Heart ſhould be diſappointed : Iſaiah ſends
for the humble Obteſtation of Eliakim ; now he that Meſſage to the good King, that may dry up
rears up his Voice, and holds his Sides, and roars his Tears, and cheer his Countenance, and change
out his double Blaſphemies; one while affright- his Suit? Thus faith the Lord, Be not afraid of the
ing the People with the great power of the migh- words which thou haſt heard, with which the Servants
ty King of Aſyria ; another while debaſing the of the King of Affyria have blaſphemed Behold, I
contemptible force of Hezekiah; now ſmoothly will ſend å blaſt upon him; and he ſhall hear a rumour,
alluring them with the aſſurances of a ſafe and and ſhall return to his own Land; and I will cauſe him
ſucceſsful yieldance; then, diſcouraging them to fall by the Sword in his own Land.
with the impoſſibility of their Deliverance; lay Loe, even while Senacherib was in the heighth
ing before them the fearful Examples of greater of his Jollity and Aſſurance; God's Prophet fore-
Natioiis vanquiſhed by that Sword, which was ſees his Ruine ; and gives him for Dead, while
now ſhaken over them; triumphing in the Im- that Tyrant thought of nothing but Life and Vi-
potency, and Miſcarriage of their gods: Who are ctory. Proud and ſecure Worldlings little dream
they among all the gods of the Countries, that have de- of the near approach of their Judgments: While
livered their Country out of mine Hand, that the Lord they are plotting their deepeſt Deſigns, the over-
should deliver Jeruſalem out of mine Hand? Where are ruling Juſtice of the Almighty hath contrived
the gods of Arpad, and of Hamath? Where? But their ſudden Confuſion, and fees, and ſets them
in that hellish darkneſs, that is ordained both for their Day.
them and for thee, barbarous Aſyrian, that dareſt Rabſhakeh returns, and finding the King of Af-
thus open thy Mouth againſt thy Maker: And Syria warring againſt Libnah, reports to him the
can thoſe Atheous Eyes of thine ſee no difference filent, (and therein) contemptuous Anſwer, and
of gods? Is there no diſtance betwixt a Stock, or firm Reſolutions of Hezekiah ; In the mean time
Stone, and that infinite Deity that made Heaven God pulls Senacherib by the Ear, with the News of
and Earth? It is enough that thou now feeleſt it ; the approaching Army of Tirhakab King of Ethin
thy Torments have taught thee too late, that thou opia, which was coming up to raiſe the Siege;
affrontedſt a living God.
and to fuccour his Confederates : That dreadful
How did the Fingers and Tongues of thoſe Power will not allow the Aſyrian King in Per-
Fewiſh Peers and People itch to be at Rabſhekeh ; ſon to lead his other Forces up againſt Jeruſalem,
in a revengeful Anſwer to thoſe Impieties: All nor to continue his former Leaguer long before
is huſht ; not a word ſounds from thoſe Walls: I thoſe Walls. But now, he writes big words to He-
do not more wonder at Hezekiah's Wiſdom, in zekiah, and thinks with his thundering Menaces
commanding Silence, than at the Subjects Obe to beat open the Gates, and level the Bulwarks of
dience in keeping it ; this Railer could not be more Feruſalem : Like the true Maſter of Rabſhakeh, he
ſpighted, than with no Anſwer; and, if he might reviles the God of Heaven; and baſely parallels
be exaſperated, he could not be reformed; be- him with the Dunghil Deities of the Heathen.
fides, the rebounding of thoſe multiplyed Blaf Good Hezekiah gets him into his Sanctuary ;
phemies, might leave ſome ill impreſſions in the there he ſpreads the Letter before the Lord; and
Multitude: This Sulphurous Flaſh therefore dies calls to the God that dwells between the Cheru-
in his own Smoak; only leaving an hateful ſtench bims, to revenge the Blaſphemies of Senacherib, to
behind it.
protect and reſcue himſelf, and his people. Eve-
Good Hezekiah cannot eaſily paſs over this devil ry one of thoſe words pierced Heaven ; which
iſh Oratory ; no ſooner doth he hear of it, than was no leſs open to Mercy unto Hezekiah, than
he rends his Cloaths, and covers himſelf with Vengeance to Senacherib; now is Iſaiah addreſſed
Sackcloth, and betakes himſelf to the Houſe of the with a ſecond Meſſage of comfort to him, who
Lord ; and ſends his Officers, and the graveſt of doubtleſs diſtruſted not the firſt : Only the reitera-
the Prieſts, clad in Sack-cloth, to Eſay the Pro- tion of that furious Blaſphemy made him take faſter
phet of God, with a doleful and querulous Mef- hold, by his faithful Devotion. Now the jea-
ſage.
lous God in a diſdain of ſo blaſphemous a Con-
Oh the noble Piety of Hezekiah! Notwithſtand-teſtation, riſes up in a ſtile of Majeſty, and glo-
ing all the ſtraits of the Siege, and the danger of riouſly tramples upon this faucy Infolency ; Be
ſo powerful an Enemy, I find not the Garments cauſe they rage againſt me, and thy tumult is come up
of this good King, any otherwiſe than whole, into miné Ears, therefore I will put my book into thy
and unchanged; but now ſo ſoon as ever a Blal- Noſe, and my bridle into thy Lips: and will turn thee
phemy is uttered againſt the Majeſty of his God, back by the way thou cameft. Lo Senacherib, the God
(though by a Pagan Dog) his Cloaths are torn, l of Heaven makes a Beaſt of thee, who haft fo
brutihly



LIB. XX.
295
Hezekiah fick, recovered, viſited.
Actions ; Thus faith the Lord concerning the King of Hezekiah fick, recovered, viſited.
fior.
Arrow there, nor come before it with Shield, nor caja H of the Aſſyrians, but he is ſurpri- 2 Kings 20.
brutiſhly ſpurned at his Name, if thou be a ra- | Feruſalem is reſcued, Hezekiah rejoyces, the Nati-
venous Bear, he hath an Hook for thy Noftrils : ons wonder and tremble. O love the Lord all ye
If thou be a reſty Horſe, he hath a Bridle for thy Saints, for the Lord preſerveth the faithful, and
Mouth, in ſpight of thee thou ſhalt follow his plenteouſly rewardeth the proud doer.
Hook, or his Bridle ; and flialt be led to thy juſt
Thame by either.
It is not for us to be the Lords of our own
; not
Ezekiah was freed from the Siege
a bank againſt it, by the way that he came ſhall be re-
turn, &c. Impotent Men, what are we in the zed with a Diſeaſe : He that delivered
hands of the Almighty! We purpoſe, he over-him from the hand of his Enemies
, ſmites him
rules; we talk of great Matters, and think to do with Sickneſs: God doth not let us looſe from all
Wonders; he blows upon our Projects, and they Afflictions, when he redeems us from one.
yaniſh with our felves : He that hath fet bounds
To think that Hezekiah was either nor thankful
to the Sea, hath appointed limits to the rage of enough for his Deliverance, or too much lifted up
the proudeft Enemies, yea, even the Devils them with Glory of fo miraculous a favour; were an
felves are confined; why boaſt ye your felves, o injurious miſ-conſtruction of the Hand of God,
ye Tyrants, that ye can do Miſchief? Ye are and an uncharitable cenfure of an holy Prince
finted : And even within thoſe Lifts, is Confu- For, though no Fleſh and Blood can avoid the
juſt deſert of Bodily Puniſhment, yet God doch
O the Trophies of Divine Juſtice! That very not always ſtrike with an intuition of Sin; fome-
Night the Angel of the Lord went out, and ſmote in times he regards the benefit of our Trial fome-
the Camp of the Affyrians an hundred fourſcore and times the glory of his mercy in our Cure.
fiue thouſand, and when they roſe early in the Morning, It was no ſlight Diſtemper that ſeized upon He-
behold they were all dead Corps
.
zekiah, but a Diſeaſe both painful, and fierce, and
How ſpeedy an Execution was this, how mi- in Nature deadly. O God, how thou laheft
taculous No Human Arm ſhall have the glory even thoſe whom thou loveſt ! Hadſt thou ever
of this Vi&ory; it was God that was defied by any ſuch Dearling in the Throne of Judah as Hea
that preſumptuous Allyrian ; it is God that ſhall zekiah? Yet he no ſooner breatheth from a miſe-
right his own Wrongs ; had the Egyptian, or Ethi- rable Siege, than he pantech under a mortal Sick-
opian Forces been come up, though the ſame God neſs: When as yet he had not ſo much as the
had done this work by them, yet ſome praiſe of comfort of a Child to ſucceed him, thy Prophet
this ſlaughter had perhaps cleaved to their Fin- is ſent to him with a heavy meſſage of his Death,
gers. Now an inviſible Hand ſheds all this Blood; Set thine Houſe in order, for thou ſhalt die and not live.
that his very Enemies may clear him from all It is no ſmall mercy of God that he gives us warn
partnerſhip of Revenge. Go now wicked Sena- ing of our End; we ſhall make an ill uſe of fo
cberib, and tell of the gods of Hamath and Arpad, gracious a Premonition, if we make nor a meet
and Sepharvaim, and Hena, and Fuah, which thou preparation for our Paſſage. Even thoſe that
haft deſtroyed, and ſay, that Hezekiah's God is have not an Houſe, yet have a Soul ; no Soul can
but as one of theſe : Go, and add this Deity to want important Affairs to be ordered for a final
the number of thy Conqueſts : Now ſay, that Diffolution; the neglect of this beſt thrift is def-
Hezekiah's God in whom he truſted hath deceived perate. Set thy Soul in order, O Man, for thou
him, and graced thy Triumphs.
ſhalt die and not live.
With ſhame and grief enough is that ſheeped If God had given Hezekiah a Son, Nature had
Tyrant returned to his Nineveh, having left behind bequeathed his Eftate; now, he muſt ſtudy to find
him, all the pride and ſtrength of Allyria, for | Heirs: Even theſe outward things, (though in
Compoſt to the Fewiſl Fields. Well were it for themſelves worthleſs) require our careful Diſpofi-
thee O Senacherib, if' thou couldſt eſcape thus ; tion to thoſe we leave behind us; and if we have
Vengeance waits for thee at home, and welcomes delayed theſe thoughts, till then, our fick Beds
thee into thy place; while thou art worſhipping in may not complain of their Importunity; we can-
the Houſe of Nifroch thy god, two of thine own not leave to our Families a better Legacy, than
Sons ſhall be thine Executioners. See now if Peace.
that falſe Deity of thine can preſerve thee from Never was the Prophet Eſay unwelcome to this
that ſtroak which the true God ſends thee by the good King, until now: Even ſad tydings muſt be
Hand of thine own Fleſh; he that flew thine Hoft carried by thoſe Meſſengers, which would be
by his Angels, ſlays thee by thy Sons: The ſame faithful: Neither may we regard fo much how
Angel that killed all thoſe thouſands, could as they will be taken, as by whom they are ſent.
eaſily have fmitten thee; but he rather reſerves It was a bold and harſh word to ſay to a King,
thee for the further torment of an unnatural ſtroak, Thou ſhalt die, and not live. I do not hear Hezekiah
that thou mayeſt ſee too late, how eaſie ic is for rage and fret at the Meſſage, or threaten the Bearer;
him in ſpight of thy god, to arm thine own Lcyns but he meekly turns his face to the Wall, and weeps,
againſt thee.
and prays: Why to che Wall? Was ic for the
Thou art avenged, O God, thou art avenged greater fecrecy of his Devotion? Was it for the
plentifully of thine Enemies. Whoſoever ſtrives more freedom from all Diſtraction? Was it that
with thee, is ſure to gain nothing but Lofs, the Paſſion which accompanied his Prayer, might
but Shame, but Death, but Hell. The Aſyrians have no Witneſſes? Or, was it for that this Wall
are flain, Senacherib is rewarded for his Blaſphemy: jookt towards the Temple, which his Heart and
Eyes
296
Contemplations.
LIB. XX.
Eyes ſtill moved unto, though his Feet could hall the wild Boar of Aſſyria root upon this little
not?
Vineyard of thine? What need I beſeech thee, O
Howſoever; the patient Soul of good Hezekiah Lord, to regard thy Name, to regard thine Inte
turns it ſelf to that holy God, from whom heritance ?
ſmarts, and bleeds, and pours out it ſelf into a fer What one Tear of Hezekiah can run wafte?
vent Deprecation, I beſeech thee, O Lord, remember What can that good King pray for, unheard, un-
now how I have walked before thee in truth, and with anſwered ? Senacherib c me in a proud confidence
a perfect Heart; and have done that which is good in to ſwallow up his City, and People : Prayers and
thy ſight.
Tears ſend him away confounded: Death comes
Couldſt thou fear, O Hezekiah, that God had to ſwallow up his Perſon, (and that not without
forgotten thine Integrity? The Grace that was in Authority ; ) Prayers and Tears ſend him away
thee, was his own Work ; could he in thee neg-diſappointed. Before Iſaiah was gone out into the
leet himſelf? Or doſt thou therefore doubt of his middle Court, the Word of the Lord came to him,
remembrance of thy Faithfulneſs, becauſe he fum-laying, Turn again, and tell Hezekiah the Captain of
mons thee to receive the Crown of thy Faithful- my People ; Thus ſaith the Lord, the God of David
nefs, Glory, and Immortality? Wherein canſt thou thy Father ; I have heard thy Prayer, I have seen thy
be remembred, if this be to forget thee? What Tears ; behold I will beal thee; on the third day thon
Challenge is this? Is God a Debtor to thy Perfecti- Malt go up to the Houſe of the Lord; and I will add to
on? Hath thine holy Carriage merited any thing thy days fifteen years.
from that infinite Juſtice ? Far, far were theſe What ſhall we ſay then, O God; haft thon
preſumptuous conceits from that humble and thus foon changed thy Purpoſe ? Was it nor thy
mortified Soul : Thou hadft hated thine own true Meſſage which thy Prophet, even now, deli
Breaſt, if it could once have harboured ſo proud vered to Hezekiah? Is ſomewhat faln out that thou
a Thought. This Perfection of thine was no other, fore-laweſt not? Or doſt thou now decree ſome-
than an honeſt foundneſs of Heart, and Life
what thou ineanteſt not? The very thought of
which thou knoweft God had promiſed to reward: any of theſe were no better than Blaſphemous
It was the Mercy of the Covenant that thou plead- Impiety. Certainly, Hezekiah could not live one
eſt, not the Merit of thine Obedience.
day longer, than was eternally decreed ; the De-
Every one of theſe words were ſteeped in Tears: cree of God's eternal Counſel had from everlaſt-
But what meant theſe Words, theſe Tears? I hear ing determined him fifteen years yet longer :
not of any Suit moved by Hezekiah, only he wiſh. Why then doth God ſay, by his Prophet, Thors
es to be remembred, in that which could never be halt die, and not live? He is not as Man that he
forgotten, though he ſhould have intreated for an ſhould repent; the Meſſage is changed, the Will
Oblivion.
is not changed; yea rather the Meſſage is expli-
Speak out Hezekiah, what is it that thy Tears cated, not changed; for the ſignified Will of God,
crave, while thy Lips' expreſs not? O let me live, though it ſound abſolutely, yet muſt be under-
and I ſhall praiſe thee O God.
ſtood with Condition ; that tells Hezekiah what
In a natural Man none could wonder at this he muſt expect from the nature of his Diſeaſe,
paſſionate Requeſt; who can but wonder at it, what would befall him, without his Deprecati-
in a Saint ? Whoſe Happineſs doth but then be-ons : There was nothing but Death in the ſecond
gin, when his Life ceaſeth : Whoſe Miſery doth | Cauſes, what ever ſecret Purpoſe there was in
but then end, when his Death enters: The word the firſt; and that Purpoſe ſhall lie hid for a time,
of Faith, is, Oh let me die, that I may enjoy thee. under a reſerved Condition: The fame Decree
How then doth the King cry at the News of that ſays, Nineveh fhall be deſtroyed, means, if
that Death, which ſome reſolute Pagans have en-Nineveh repent, it ſhall not be deſtroyed; he that
tertained with Smiles ? Certainly, the beſt Man finds good reaſon to ſay, Hezekiah Shall die, yet
cannot ſtrip himſelf of fome Fleſh; and while ſtill means, if the quickned Devotion of Hezeki-
Nature hath an undeniable ſhare in him, he can ah ſhall importune me for Life, it ſhall be pro-
not but retain ſome fmatch of the ſweetneſs of tracted. And the fame God that hath decreed
Life, of the horror of Diffolution; both theſe this Addition of fifteen years, had decreed to ſtir
were in Hezekiah, neither of them could tranſport up the Spirit of Hezekiah, to that vehement and
him into this paſſion: They were higher Re- weeping Importunity, which ſhould obtain it. O
ſpects that ſwayed with ſo holy a Prince ; a ten-God, thou workeſt thy good pleaſure in us, and
der care of the glory of God, a careful pity with us; and by thy revealed Will moveſt us in
of the Church of God; his very Tears ſaid, thoſe ways, whereby thou effecteſt thy ſecret
O God, thou knoweſt that the Eyes of the World Will.
are bent upon me, as one that hath abandoned How wonderful isthis Mercy ? Hezekiab's Tears
their Idolatry, and reſtored thy ſincere Worſhip ; are not dry upon his Cheeks, yea his Breath is
I ſtand alone in the midſt of a wicked and idola- not paſſed his Lips, when God Tends him a com-
trous Generation, that looks thorough all my Acti- fortable Anſwer. How careful is the God of
ons, all my Events; if now they ſhall ſee me Compaſſions, that his holy Servant ſhould not lan-
ſnatcht away in the midſt of my Days, what will guish one hour, in the expectation of his denoun-
theſe Heathens ſay; how can thy great Name but ced Death? What ſpeed was here, as in the Er-
ſuffer in this my untimely Extinction ?
rand, ſo in the Act of Recovery? Within three
Beſides, what will become of thy poor Church, days ſhall Hezekiah be upon his Feet; yea his Feet
which I ſhall leave feebly religious, and as yet hall ſtand in the Courts of Gods Houſe; he that
ſcarce warm, in the courſe of a pious Reformati- now in his Bed, fighs and groans, and weeps out
on? How ſoon ſhall it be miſerably over-grown a Petition, ſhall then ſing out a Thankſgiving in
with Superſtition, and Heatheniſm; how foon the Temple. O thou that heareſt the Prayer, un-



to

LIB. XX.
297
HEZEKIAH ſick, &C.
ز
to thee ſhall all Fleſh come: With what cheerfull open to his choice; and were ready either to mend
aſſurance ſhould we approach to the Throne of his Pace, or retire for his Confirmation ; what
that Grace, which never failed any Suppliant. Creature is not chearfully forward to obey the faith
Neither was this Grant more ſpeedy, than boun- of God's Servants.
tiful ; we are wont to reckon ſeven years for the Hezekiah faſtens rather upon that Sign which is
Life of a Man ; and now, behold, more than two more hard, more diſagreeing from the courſe of
Lives hath God added to the Age of Hezekiah. Nature ; not without good Reaſon ; every proof
How unexampled a Favour is this? Who ever but muſt be clearer than the thing to be proved, neither
Hezekiah knew his Period ſo long before? The may there want a meet proportion betwixt both;
fixedneſs of his Term, is no leſs Mercy, than the now the going forward of the Shadow was a Mo-
Protraction; we muſt be content to live or die at tion, no other than Natural, the recovery of that
Uncertainties; we are not worthy to calculatethe peftilent Diſeaſe was againſt the ſtream of Nature;
date of our own Times : Teach us, O Lord, so to the more difficult Sign therefore, the furer Evi-
number our Days, that we may apply our Hearts to dence.
blond
Wiſdom. Smith
Whether ſhall we more wonder at the meaſure
There is little joy in many Days, if they be of the love of God to Hezekiah, or at the power
Evil ; Hezekiah ſhall not be bleſſed only with Life, of Iſaiah's Faith in God ? Out of both, either the
but with Peace; the proud Aſſyrian threatens an sun goes back in Heaven that his Shadow may
Invaſion; his late foil ſtill ſticks in his Stomach, go back on Earth, or the Shadow no leſs miracu.
and ſtirs him to a Revenge; the Hook is in his louſly goes back on Earth, while the sun goes
Noſtrils, he cannot move whither he liſt; the forward in Heaven. It is true that the Prophet
God of Heaven will maintain his own Quarrel : ſpeaks of the Shadow, not of the Sun; except
I will defend this City for mine own fake, and for my perhaps becauſe the motion of the Sun is beſt dif-
Servant David's fake. Loe; for his Life Hezekiah cerned by the Shadow ; and the motion of the
is beholden (next under the infinite goodneſs of Shadow is led by the courſe of the Sun: Beſides
God) to his Prayers; for his Protection, to the that, the demonſtration of this Miracle is report-
dear Memory of his Father David; ſurely for ed to be local in the Dial of Abaz, not univer-
ought we find, Hezekiah was no leſs upright, and fal, in the ſenſible length of the Day; withal,
leſs offenſive than David; yet both Hezekiah and the retreat of the Sun had made a publick and
Jeruſalem ſhall fare the better for David's ſake, noted change in the frame of Nature ; this par-
above three hundred years after. Yds robbio ticular alteration of the Shadow in places limited,
To that Man after his own Heart, had God might ſatisfie no leſs without a confuſive mutati-
ingaged himſelf, by his gracious Promiſe, to pre-on in the face of the World; whetherfoever; to
ſerve his Throne, his Seed: God loves to remem- draw the Sun back together with the Shadow ;
ber his ancient Mercies: How happy a thing is or to draw the Shadow back without the Sun,
it to be faithful with God; this is the way to ob- was the proof of a Divine Omnipotence; able
lige thoſe which are yet unborn; and to intail therefore to draw back the Life of Hezekiah, fif-
bleſſings upon the Succeſſions of future Genera- teen Degrees, from the night of Death, towards
tions. hot sale fun which it was haftning. O God, thou wilt rather
It ſeems it was ſome peftilent Ulcer that thus alter the courſe of Heaven and Earth, than the
indangered the Life of Hezekiah. Iſaiah is not a Faith of thy Children ſhall ſink for want of Sup-
Prophet only, but a Phyſician. And Ifaiah Said, portation.
Take a lump of Figs : He that gave an affurance of It ſhould ſeem the Babylonians finding the All-
Recovery, gives a Receipt for the Recovery. The rians power abated by the revengeful hand of
Decree of God includes the means : Neither can Gods Angel, and their own Diſcord, took this
the Medicine work without a Word ; neither will advantage of a Revolt; and now to ſtrengthen
the Word work without the Medicine; both of their part, fall in with Hezekiah King of fudah,
them muſt meet in the Cure: If we ſo truſt the whom they found the old Enemy to the Aſſyrians,
Promiſe, that we neglect the Preſcript, we pre- and the greac Favcurite of Heaven : Him they
ſume to no purpoſe. Happy is that Soul, that fo woo with Gifts; him they congratulate with Am-
regards the Promiſe of God's Prophets, as that baffages : The fame of Hezekiah's ſickneſs, reco-
withal he receives their Counſels. habe
0939
very, form, and aſſurance of Cure, have drawn
Nothing could be more proper for the ripening thither Meſſengers, and Preſents from Berodach Bui-
of hard and purulent Tumours, than dry Figs ; ladan King of Babylon.
herein Iſaiah's Direction was according to Nature; The Chaldees were curious ſearchers into the
wherefore ſhould we balk the ordinary. Road, ſecrets of Nature, eſpecially into the motions of
where it is both fair and near ?
the Celeſtial Bodies; though there had been no
The ſudden contradiction of the Meſſage cau- politick Relations, this very Aſtronomical Mira-
ſes a juft difficulty in the Aſſent. Hezekiah there-cle had been enough to fetch them to Jeruſalem,
fore craves a Sign; not for that he diſtruſted, that they might ſee the Man, for whole fake the
but that he might truſt the more; we can never Sun forfook his place, or the Shadow forſook the
take too faſt hold of thoſe Promiſes of God, Sun. vo
bomb
which have not more comfort in the Application, How eaſily have we ſeen thoſe holy Men mil-
than natural impoſſibility in the Performance. carried by Proſperity, againit whom no Miſeries
We believe, Lord, help our unbelief. rolamo bis could prevail ? He that ſtood out ftoutly againſt
The ſick King hath his Option; his father was all the Aſſyrian Onſets, clinging the faſter to his
offered a Sign and refuſed it; he fues for one, God, by how much he was harder aſſaulted by
and obtains it: Shall the ſhadow go forward ten De- Senacherib, melteth now with theſe Babylonian Fa-
grees, or hack ten Degrees? As if Heaven it ſelf lay vours, and runs abroad into offenſive Weakneſſes.
Qq
The
How
298
Contemplations.
LIB. XX.

The Babylonian Ambaſſadors are too welcome to plagued in his Iffue? He ſhall now beget Chil-
Hezekiah; as a Man tranſported with the honour dren to Servitude; his Loins fhall yield Pages to
of their reſpective and coſtly Vifitations, he for- the Court of Babylon : While he fees them born
gets his Tears, and his turning to the Wall; he Princes, he ſhall foreſee them made Eunuchs in a
forgets their incompatible Idolatry; ſo hugging foreiga Palace : What comfort can he take in the
them in his Boſom, as if there had been no caufe wiſhes and hopes of Sons, when e'er they be born,
of Strangeneſs : All his Doors fie open to them; he hears them deſtin’d to Captivity and Bon-
and in a vain-glorious Oftentation all his new- dage ?
gathered Treaſures, all his ſtrong Armories en This rod was ſmart, yet good Hezekiah kiſſes it;
tertain their Eyes; nothing in his Houſe, nothing his Heart ftruck him no leſs, than the Mouth of
in his Dominion is hid from them.
the Prophet; meekly therefore doth he yield to
Oh Hezekiah, what means this impotent Ambi- this Divine Correction; Good is the word of the Lord
tion? It is not long ſince thou tareſt off the ve- which thou bajt spoken. Thou haft ſpoken this Word,
ry Plates of the Temple Doors
, to give unto Se- but from the Lord; it is not thine, but his ; and
nacherib; and can thy Treaſures be ſuddenly fo being his, it muſt needs be like himſelf, Good:
multiplied, that they can be worthy to aſtoniſh Good, becauſe it is Juſt
, for I have deſerved more,
foreign Beholders? Or, if thy Store-houſe were and worſe ; Good, becauſe Merciful; for I ſuffer
as rich as the Earth, can thy Heart be ſo vain as not according to my Deſerts. Is it not good, if
to be lifted up with theſe heavy Metals ? Didnt there be Peace and Truth in my Days? I have defer-
thou not ſee that Heaven it ſelf was at thy beck, ved a preſent Payment, o God thou deferreft it ;
whilſt thou wert humbled? And ſhall a little earth- I have deſerved it in Perfon, thou reſerveft it for
ly Droſs have power over thy Soul ? Can the flat- thoſe whom I cannot yet fo feel, becauſe they
tering applauſe of Strangers let thee looſe into a are not; I have deſerved War and Tumult, thou
proud Joy, whom the late Meſſage of Gods Pro- favoureſt me with Peace; I have deſerved to be
phet reſolved into Tears ? O God, if thou do over-run with Superſtition, and Idolatry, thou
not keep us, as well in our Sun-fhine, as in our bleſſeft me with Truth ; ſhouldſt thou continue
Storm, we are ſure to periſh : As in all time of Truth unto me, (though upon the moſt unquiet
our Tribulation, ſo in all time of our Wealch, Terms) the Bleſſing were too good for me, but
good Lord deliver us.
now thou haft promiſed, and wilt not reverſe it,
Alas, hów ſleight doth this weakneſs ſeem in that both Truth and Peace ſhall be in my Days ;
our Eyes, to rejoyce in the abundance of God's Lord, I adore thy Juſtice, I bleſs thy Mercy.
Bleſſings ? To callin foreign Friends to be witneſſes God's Children are neither waſpiſh nor fullen
of our Plenty ? To raiſe our conceits, fome lit- when they are chid or beaten, but patiently hold
tle, upon the Acclamations of others, upon the their Backs to the ſtripes of a difpleafed Mercy;
value of our own Abilities?
knowing how much more God is to be magnified
Lay thy Hand upon thy Mouth, o fooliſh for what he might have done, than repined at,
Fleſh and Blood, when thou feeſt the cenſure of for what he hath done ; reſigning themſelves over
thy Maker.
into the hand of that gracious Juſtice, which in
Iſaiah the Prophet is fent ſpeedily to Hezekiah, their ſmart ſeeks their Reformation and Glory.
with a ſharp and heart-breaking Meſſage : Behold,
the days come thut all that is in thine Houſe, and that
which ihy Fathers have laid up in ſtore unto this day,
MAN ASS E H.
Shall be carried into Babylon; nothing ſhall be left,
ſaith the Lord; and of thy Sons that hall iſſue from
thee, which thou ſhalt beget, Shall they take
they shall be Eununchs in the Palace of the King of Bad A Taft
, ſome three years after his 2 Kings ar.
Recovery, Hezekiah hath a Son,
bylon.
but ſuch a one, as if he could have
No fin can be light in Hezekiah : The Holineſs foreſeen, Orbity had been a Blelling:
of the Perſon adds to the Unholineſs of the Act ; Still in the Throne of Fudah there is a Succeſ-
Eminency of Profeſſion doubles both the Offence, fion, and Interchange of Good and Evil : Good
and the Judgment. This Glory ſhall end in an ig- Fotbam is ſucceeded by Wicked Abaz ; Wicked
nominious loſs.
Abaz is ſucceeded by Good Hezekiah; Good Heze-
The great and holy God will not digeft Pride kiah is fucceeded by Wicked Manaſſeb: Evil Princes
in any, much leſs in his own. That which was ſucceed to Good, for the exerciſe of the Church,
the ſubject of Hezekiah's Sin, ſhall be the matter and Good fucceed to Evil, for the comfort of the
of his Puniſhment : Thoſe with whom he ſinned, Church.
Shall be his Avengers; it was his Treaſure and The young years of Manaſſeb give advantage to
Munition, wherein he prides himſelf to theſe his Mil-carriage; even while he might have been
Men of Babylon : The Men of Babylon ſhall carry under the Ferule, he fwayed the Scepter : Whe-
away his Treaſure and Munition ; what now doth ther. may not a Child be drawn, eſpecially to
Hezekiah but tempt them with a glorious Booty ; agariſh, and puppet-like Superſtition? As Infan-
as fome fond Traveller that would ſhew his Gold cy is capable of all Impreſſions, ſo moſt of the
to a Thief
worſt.
Theſe worldly things are furtheft off from the Neither did Manaſſeh begin more early, than he
Heart; Perhaps Hezekiah might not be much trou- held out long; he reigned more years than his
bled with their loſs: Loe, God comes cloſer to good Father lived, notwithſtanding the miraculous
him, yet.
addition to his Age; more than ever any King of
As yet was Hezekiah Childleſs; how much bet- Judah, beſides, could reach: Length of days is
ter had it been to continue ſo ſtill, than to be no true rule of God's favour; as Plants laſt lon-


and
1 Chron. 33:



ger

LIB. XX.
299
MAN ASS E H.
beſt.
ger than Senſitive Creatures, and Brute Creatures yet further, not content with ſo few Deities, he
Out-live the Reaſonable ; ſo, amongſt the Reaſo worſhips all the Hoſt of Heaven; and that he
nable, it is no News for the Wickedly Great, to might deſpight God yet more, he ſets up Altars
inherit theſe Earthly Glories, longer than the to theſe abuſed Rivals of their Maker, in the very
Houſe of the Lord; that holy Place doth he not
There wants not apparent reaſon for this Dif- fear to defile with the graven Image of the Grove,
ference ; Good Princes are fetcht away to a better that he had made : Never Amorite did ſo wick-
Crown; they cannot be loſers, that exchange a edly as Manaſſeh ; and, which was yet worſe, it
weak and fading Honour, for a Perfection and fufficed not to be thus wicked himſelf, but he fem
Eternity of Bleſſedneſs : Wicked Men live long to duced Gods People to theſe Abominations ; and
their own Diſadvantage; they do but carry ſo ma- that his Example might move the more, he ſpares
ny more Brands to their Hell: If therefore there not his own Son from the Fire of the Idol-Sacri-
be a juft Man that periſheth in his Righteouſneſs; fice. Neither were his Witcheries lefs enormous,
and there be a wicked Man that prolongs his Life than his Idolatry; he obſerved Times, he uſed
in his Wickedneſs, far be it from us, either to Inchantments, he dealt with familiar Spirits, and
pitty the removal of the Juſt
, or to envy the con- with Wizards : Neither were either of theſe worſe
tinuance of the Wicked ; This continues to his Lofs, than his Cruelty ; he ſhed Innocent Blood till
That to an happy Advancement.
he had filled Jeruſalem from one end to ano-
It is very like that Hezekiah marrying ſo late, ther.
in the Vigour both of his Age, and Holineſs
, made O Manoſek, how leſs cruel wert thou to thine
a careful Choice of a Wife luitable to his own Pie- own Soul, than to thy Judah : What an hideous
ty; neither had his Delight been ſo much in her Lift of monſtrous Impiety is here; any one of
(according to her Name) if her delight had
not which were enough to draw Judgment upon a
been, as his, in God; their Iflue ſwerves from World; but what Hell is ſufficient for all toge
both, fo fully inheriting the Vices of his Grand- ther:
father Abaz, as if there had been no Intervention
What Brows are not now lifted up to an atten-
of an Hezekiah: So we have feen the Kernel of a tive Expectation of ſome preſent, and fearful Ven-
well fruited Plant degenerate into that Crab, or gance from God, upon ſuch fiagitious Wicked-
Willow, which gave the Original to his Stock ; neſs? Therefore thus ſaith the Lord, Bebold I am
yet can I not ſay that Hezekiah was as free from bringing fuch Evil" upon Jeruſalem and Judah, that
traducing Evil to his Son Manafleb, as Ahaz was whoſoever beareth of it, both his Ears ſhall tingle :
free from traducing Good to his Son Hezekiah : The Perſon of Manaſſeh is not capable of Re-
Evil is incorporated in the beſt Nature, whereas venge enough; as his Sin dilated it ſelf by an in-
even the leaſt Good deſcends from above.
fectious Diffuſion to his People, ſo thall the Pu-
We may not meaſure Grace by Means : Was niſhment. We are ſenſible of the leaſt Touch of
it poffible that Manaſſeh having been trained up in our own Miſeries, how rarely are we affected with
the religious Court of his Father Hezekiah, under other Mens Calamities? Yet this Evil Shall be ſuch,
the Eye of ſo holy Prophets and Prieſts, under as that the Rumour of it ſhall beat no Ear that
the ſhadow of the Temple of God, after a Child- ſhall not glow with an aſtoniſhing Commiſera-
hood ſeaſoned with fo gracious Precepts, with tion: What then O God, what ſhall that Plague
ſo frequent Exerciſe of Devotion, ſhould run thus be, which thou threatneſt with ſo much Preface
wild into all heatheniſh Abominations; as if there of Horror? I will ſtretch over Jeruſalem the Line of
had been nothing but Idolatry in the Seed of his Samaria, and the Plummet of the Houſe of Ahab;
Conception, in the Milk of his Nouriſhment, in and I will wipe Jeruſalem as a Man wipeth a Diſh,
the Rules of his Inſtitution, in the Practice of his wiping it and turning it upſide down: And I will fora
Examples? How vain are all outward Helps with- Sake the Remnant of mine Inheritance ; and I will deli-
the Influence of Gods Spirit ? And that Spirit ver them into the hand of their Enemies, and they shall
breaths where he liſteth : Good Education raiſeth | become a Prey and a Spoil unto all their Enemies.
great Hopes, but the Proof of them is in the Di It is enough, O God, it is enough : What Ear can
vine Benediction
but Tingle? What Eye can but Weep? What
I fear to look at the Outrages of this wicked Hair can but ſtart up? What Heart can be but
Son of Hezekiah : What Havock doth he make in confounded at the Mention of ſo dreadful a Re-
the Church of God? As if he had been born to venge? Can there be a worſe Judgment than
ruin Religion, as if his only Felicity had been to Deſolation, Captiviry, Deſertion, Spoil, and Tor-
untwiſt, or tear, in one Day, that holy Web which ture of prevailing Enemies? But however, other
his Father had been weaving nine and twenty Cities and Nations have undergone theſe Diſaſters,
Years ? And contrarily, to ſet
up in one Hour that without Wonder; that all this ſhould befal to thy
offenſive Pile, which had been above three hun-Feruſalem, the Place which thou haft choſen to
dred Years in pulling down: So long had the high thy ſelf out of the whole Earth, the Lot of thine
places ſtood; the Zeal of Hezekiah in demoliſhing Inheritance, the Seat of thine Abode, whereof
them honoured him, above all his Predeceffors; thou haſt ſaid, Here ſhall be my Reft for ever, it is
and now the firſt Act of this green Head was their able to amaze all Eyes, all Ears.
Reedifying: That Miſchief may be done in a Day, No City could fare worſe than Samaria, whoſe
which many Ages cannot redreſs.
Inhabitants after a woful Siege, were driven, like
Fearful were the Preſages of theſe bold Be- Cattel, into a wretched Servitude; Jeruſalem ſhall
ginnings; from the miſ-building of theſe Chap- fare no better from Nebuchadnezzar the King of
pels of the Hills to the true God, Manaſſeb pro- Babylon : Feruſalem the Glory of the Earth, the
ceeds to erecting of Altars to a falſe, even to Baal, Darling of Heaven; See, Oye vain Men, that
the God of Abab, the ftale Idol of the Heathen; Boaſt of the privileges of Chairs and Churches,
Q q2
fee,
300
Contemplations.
LIB. XX.
ance.
fee, and tremble. There is no Place under Hea- hath not denied to thee, Capacity of Grace : In
ven to which the Preſence of God is ſo wedded the mean time, know that it is not thy Sin,
as that the Sins thereof ſhall
not procure a diſdain, but thine Impenitence that bars Heaven againit
ful, and final Divorce: The height of former thee.
Favours ſhall be but an Aggravation of Venge Preſume not yet, O Man, whoſoever thou art,
of the Liberty of thy Converſion ; as if thou
This total Vaſtation of Jeruſalem ſhall take time : couldſt run on lawleſly in a Courſe of Sinning,
Onwards, God begins with the Perſon of wicked till thou come to the Brim of Hell; and then
Manaſſeb; againſt whom he ſtirs up the Captains couldft ſuddenly ſtop, and return at leifure: The
of the Hoſt of the late Friend, and old Enemy of Mercy of God never ſet Period to a wilful Sin
Fudah : Thoſe Thorns amongſt which he had ner; neither yet did his own corrupt Deſires; lo
Throuded his guilty Head, cannot ſhelter him from as when he is gone the furtheſt, he could yet ſtay
their Violence; they take him and bind him with himſelf from another Step: No Man that truly
Fetters of Iron, and
carry him to Babylon; there repents is refuſed; but many a one fins ſo long,
he lies loaded with Chains, in an uncomfortable that he cannot repent. His Cuſtom of Wicked-
Dungeon, exerciſed with Variety of Tortures, neſs hath obdured his Heart, and made it Flint to
fed with ſuch coarſe Pittances of Bread, and Sips all good Impreſſions. There were Jeroboams, and
of Water, as might maintain an unwilling Life, to Abijams, and Ababs, and Foaſhes, and Abazes, in
the Puniſhment of the Owner. What Eye can theſe ſacred Thrones, there was but one Manaflek.
now pity the deepeſt Miſeries of Manafleb? What God hath not left in any Man's Hand the Reins
but Bondage can befit him, that hath ſo lawleſly of his own Heart, to pace, and turn, and ſtop as
abuſed his Liberty ? What but an utter Abdicati- he lifts; this Priviledge is reſerved to him that
on can befit him that hath caſt off his God, and do- made it ; It is not of him that wills, nor of him that
ted upon Devils ? What but a dying Life, and a runs, but of God that ſhews Mercy; and that Mercy
tormenting Death can be fit for a Man of Blood ? neglected, juſtly binds over to Judgment.
Who now would not have given this Man for I wonder not at Manaſſeh, either ſinning, or re-
loft ; and have looke when Hell ſhould claim her penting ; I wonder at thy Goodneſs, O Lord,
own! But Oh the Height! Oh the Depth of Di- who after thy juſt Permiſſion of his ſin, calleſt
vine Mercy! After all theſe Prodigies of Sin, Ma- him thus graciouſly to repent; and fo receiveſt
nalleb is a Convert ; When he was in Affliction he be- him repenting: So as Manaſſéh was not a more
Sought the Lord his God, and humbled himſelf greatly loathſome and monſtrous Spectacle of Wickedneſs,
before the God of his Fathers. How true is that
Word than he is now a pleaſing and uſeful Pattern of
of the Prophet, Vexation gives Underſtanding. The Converfion ; Who can now deſpair of thy Mercy,
Viper when he is laſhed, cafts up his Poyſon: God, that ſees the Tears of a Manaſſeh accepted?
The Traitor when he is racked, tells that Truth When we have debauched our worſt, our Evil
which he had elſe never uttered : If the Croſs bear cannot match with thy Goodneſs; rather it is the
us not to Heaven, nothing can : What Uſe were Praiſe of thy Infinite Store, that where Sin
there of the Grain, but for the Edge of the Sickle, abounds, Grace abounds
much more; O keep us
wherewith it is cut down; the Stroke of the Flail from a Preſumption of Grace, that we may re-
wherewith it is beaten; the weight and Attrition pent; and raiſe us from a Diſtruſt of Grace, when
of the Mill, wherewith it is cruſhed; the Fire of we have repented.
the Oven wherewith it is baked ? Say now, Ma No ſooner is Manaſſeh penitent, than he is free;
nalleb, with that Grandfather of thine ( who was, his Prayers have at once looſed him from his Sins,
till now, too good for thee ) It was good for me and from his Chains; and of a Captive have made
that I was afflicted: Even thine Iron was more pre- him a King, and from the Dungeon of Babylon
cious to thee, than thy Gold ; thy Gaol was a have reſtored him to the Palace of Jeruſalem :
more happy Lodging to thee, than thy Palace ; How eaſie is it for the ſame Hand that wounds, to
Babylon was a better School to thee, than Jeruſa- cure? What cannot fervent Prayers do, either for
lem? What Fools are we to frown upon our Aši- our reſcuing from Evil, or for our inveſting with
ctions ? Theſe, how crabbed ſoever, are our beſt Good.
Friends. They are not, indeed, for our Pleaſure, Then Manaſſeh knew that the Lord he was God.
they are for our Profit : Their Iſſue makes them Then, and not before : Could his younger Years
worthy of a Welcome. What do we care how eſcape the Knowledge of God's miraculous Deli-
bitter that Potion be which brings Health ? verance of Jeruſalem from the Aſſyrians ? Could he
How far a Man may go, and yet turn ! Could but know the Slaughter that God's Angel made in
there be fouler Sins than theſe? Lo, here was Ido- one Night, of an hundred fourſcore and five
latry in the height, Violation of God's Houſe, Thouſand ? Could he but have heard the juſt
Sorceries of all kinds, bloody Cruelty to his own Revenge upon Senacherib? Could he be ignorant
Fleſh, to the Saints of God; and all theſe againſt of his Father's ſupernatural Recovery ? Could he
the Stream of a Religious Inſtitution, of the zea- but ſee that Everlaſting Monument of the noted
lous Counſels of God's Prophets, of the Checks of Degrees in the Dial of Ahaz? Could he avoid the
his own Heart.
Senſe of thoſe fifteen Years, which were ſuper-
Who can complain that the Way of Heaven is added to his Father's Age What one of theſe
blocked up againſt him, when he ſees ſuch a Sin- Proofs, doth not evince a Deity ? Yet, till his own
ner enter? Say the worſt againſt thy ſelf, O thou Smart, and Cure, Manaſſeh knew not that the
clamorous Soul, here is one that murthered Men, Lord was God.
defied God, worſhip'd Devils ; and yet finds the Fooliſh Sinners, pay dear for their knowledge;
way to Repentance ; if thou be worſe than he, neither will endure to be taught good-cheap; fo
deny (if thou canſt) that to thy felf, which God we have ſeen reſty Horſes that will not move till
they




LIB. XX.
JOSIAH's Reformation.
301

up
they bleed with the Spur ; ſo we have ſeen dull | ftead of baſe Clay, where with it was diſgrace-
and careleſs Children, that will learn nothing but fully patched up : The Altar is old, it is God's
what is put into them with the Rod.
Altar; it is not new, not ours: If we have laid
The Almighty will be ſure to be known for
one new Stone in this facred Building, let it fly
what he is, if not by fair Means, yet by foul ; if in our Faces, and beat out our Eyes.
our Proſperity, and Peace, and fweet Experience On this repaired Altar doth Manaffeb ſend
of his Mercy can win us to acknowledge him, it the Sacrifices of his Peace, of his Thankfulness
is more for our Eaſe; but if we will needs be and doubtleſs the God of Heaven ſmells a ſweet
taught by Stripes, it is no leſs for his Glory.
Savour of Reſt; no Perfume is ſo pleaſing to God,
Manaſléh now returns another Man to feruſalem; as that which is caſt in by a penitent Hand.
With what Indignation doth he look upon his old It had not ſerved the turn that Manaſſeh had
Follies? And now all the amends he can make, approached alone to this renued Altar, as his
is to undo what he did; to do that which he lewd Example had withdrawn the People from
undid: He took away the ſtrange gods, and the Idol their God ; ſo now he commands Judah to ſerve the
out of the Houſe of the Lord; and all the Altars that he Lord God of Iſrael ; had he been filent, he could
had built in the Mount of the Houſe of the Lord, and in not have been unfollowed : Every A á of Great-
Jeruſalem, and caſt them out of the City; True Re- nefs is preceptive ; but now that Religion is made
pentance begins to decline at the Ablative; de-Law, what Iſraelite will not be devout?
ſtroying thoſe Monuments of Shame which for-
The true God hath now no Competitor in Fu-
mer Error had reared ; the Thorns muſt firſt bedah: All the Idols are pulld down, the high
ſtubbed up, e'er the Ground can be capable of Places will not be pulld down ; an ill Guiſe is
Seed: The true Method of Grace, is firſt, ceaſe to eaſily taken up, is not ſo eaſily left: After a
do Evil; then, Learn to do good.
common Depravation of Religion, it is hard to
In vain had Manaſſeh profeſſed a Repentance, if return unto the firſt Purity : as when a Garment
the ſtrange Gods had ſtill held Poſſeſſion of feru- is deeply foiled, it cannot without many Lavers
Salem, if the Idol had ſtill harboured in God's recover the former Cleanneſs.
Temple, if foreign Altars had ſtill ſmoaked upon
the holy Mountain : Away with all his Trash,
when once Manaſeb comes to a true Senſe of
Piety.
JOSIAH's Reformation.
There is nothing but Hypocriſy in that Peni-
tent, who after all Vows, and Tears, retains his
2 Kings
old Abominations : It is that poor piece of Satis/ Y Et, yet if we muſt alter frotn our
ſelves, it is better to be a Manaſſeh; 22.&23.
faction which we can give to the Divine Juſtice, than a Joaſh: Foaſh began well, and ended ill :
in a hearty Indignation, to fling down that Cup Manafleb began ill, and ended well; his Age
of Wickedneſs wherewith we have been bewitch- varied from his Youth, no leſs, than one Man's
ed, and to trample upon the Sheards; without Condition can vary from anothers : His Poiterity
which, Confeffion is but Wind, and the Drops of fucceeded in both ; Ammon his Son ſucceeded
Contrition, Water.
in the Sins of Manaſſeh's Youth ; Fofiah his
The Living God loves to dwell clean, he will Grandchild fucceeded in the Vertues of his
not come under the Roof of Idols, nor admit | Age. What a vaſt Difference doth Grace make
Idols to come under his : Firſt therefore, Manaſſeh in the fame Age? Manaſſeh began his Reign at
caſts out the ſtrange Gods and Idols, and Altars ; twelve years, Foſiah at eight; Manaſſeh was
and then He repairs the Altar of the Lord, and ſacri- religiouſly bred under Hezekiah Foſiah was mif-
fices thereon Peace-offerings, and Thank-offerings
. Not, nurtured under Ammon; and yet Manaſſeh runs in-
till he had pull down, might he build; and to abſurd Idolatries, Fofiah is holy and devout.
when he had pulld down, he muſt build : True The Spirit of God breaths freely; not con-
Repentance is no leſs active of Good. What is it fining it ſelf to Times, or Means.
the better, if when the Idolatrous Altars are de No Rules can bind the Hands of the Almighty ;
faced, the True God hath not an Altar erected to it is in ordinary Proof too true a Word, that was
his Name ? In many Altars was Superſtition; in faid of old, Woe be to thee, O Land, whoſe King is
no Altars, Atheiſm.
a Child: The Goodneſs of God makes his own
Neither doth penitent Manaſſeh build God a new Exceptions ; Fudah never fared better, than in the
Altar, but he repairs the old, which by long dif- green Years of a Joſiah : If we may not rather
uſe lay waſte, and was moſſy and mouldred with meaſure Youth and Age by Government, and
Age and Neglect.
Diſpoſition, than by Years : Surely thus Foſiah
God loves well his own Inſtitutions ; neither was older with ſmooth Cheeks, than Manaſſeh
can he abide Innovations, ſo much as in the out with gray Hairs. Happy is the Infancy of Prin-
fides of his Services. It is an happy Work to vin- ces when it falls into the Hands of Faithful Coun-
dicate any Ordinance of God from the Injuries fellors.
of Times, and to reſtore it to the Original A good Pattern is no ſmall Help for young Be-
Glory.
ginners ; Foſiah ſets his Father David before him,
What have our pious Governours done other in not Ammon, not Manaſſeh : Examples are the beſt
Religion? Had we gone about to lay a new Rules for the Inexperienced, where their Choice
Foundation, the Work had been accurſed ; now is good, the Directions are eaſieſt: The Laws of
we have only ſcraped off ſome ſuperfluous Moſs, God are the Ways of David; thoſe Laws were the
that was grown upon theſe holy Stones, we have Rule, thefe Ways were the Practice : Good Fofiah
cemented ſome broken Pieces, we have pointed walks in all the ways of his Father David.
ſome crazy Corners with wholeſome Morter, in-
Even





Contemplations.
302
LIB. XX.
Even the Minority of Fofiah was not idle ; we in other Hands ; neither doubt I, but as Hilkiah
cannot be good too early : At eight Years it was had been formerly well acquainted with this holy
enough to have his Ear open to hear good Coun- Volume (now of long time hid) ſo the Ears of
fel; to have his Eyes and Heart open to ſeek af- good Joſiah had been inured to ſome Paſſages
ter God : At twelve, he begins to act, and ſhews thereof; but the whole Body of theſe awful
well that he hath found the God he fought: Then Records, ſince the late Night of Idolatrous Con-
he addreſſes himſelf to purge Judab fuſion and Perſecution, faw no Light till now;
2 Chron. 34. 3. and Jeruſalem, from the high Places, this precious Treaſure doth Hilkiah find, while he
Groves, Images, Altars, wherewith digs for the Temple : Never Man laboured to the
it was defiled; burning the Bones of the Idolatrous Reparation of God's Church, but he met with a
Prieſts upon their Altars ; ſtrewing the Aſhes of Bleſſing more than he looked for.
the Idols upon the Graves of them that had facri Hilkiab the Prieſt, and Shaphan the Scribe do
ficed to them, ſtriving by thoſe Fires and Mattocks not ingroſs this invaluable Wealth into their own
to teſtify his zealous Deteſtation of all Idolatry. Hands, nor ſuppreſs theſe more than ſacred Rolls
,
The Houſe muſt firſt be cleanſed, e'er it can be for their own Advantage ; but tranſmit them, firſt
garniſhed; no Man will caft away his Coſt upon to the Ears of the King, then by him, to the Peo-
unclean Heaps ; ſo ſoon as the Temple was purg-ple : It is not the Praiſe of a good Scribe, to lay
ed, Fcfiah bends his Thoughts upon the repair-up, but to bring forth, both old and new : And if
ing and beautifying of this Houſe of the Lord. the Prieſt's Lips Thall keep Knowledge, they keep
What ſtir
was there in fudah, wherein God's it to impart, not to ſmother, The People shall seek
Temple ſuffered not ? Six ſeveral Times was it the Law at bis Mouth; for he is the Meſſenger of the
pillaged, whether out of Force or Will: Firſt, Lord of Holts.
Fehoaſh King of Fudah is fain by the Spoil of it to So Toon as the good King hears the Words of
ſtop the Mouth of Hazael ; then Foaſh King of the Book of the Law, and in ſpecial, thoſe dreada
Ifrael fills his own Hands with that ſacred Spoil
, ful Threats of Judgment, denounced againſt the
in the days of Amaziah; after this, Abaz rifles it Idolatries of his Fudah, he rends his Cloaths, to
for Tiglath Pileſer, King of Aſſyria ; then Hezekiah fhew his Heart rent with Sorrow, and fearful Ex-
is forced to ranſack the Treaſures of it for Sena- pectation of thoſe Plagues; and waſhes his Bo-
cherib ; yet after, the Sacrilege of Manaſſeb makes ſom with Tears. O gracious Tenderneſs of 70-
that Booty of it, which his latter Times endea- liah ! He doth but once hear the Law read, and is
voured to reſtore; and now laſtly Ammon his Son thus humbled; humbled for his Father's Sins, for
neglects the Frame, embezzles the Furniture of the Sins of his People: How many of us, after a
this holy Place : The very Pile began to com- thouſand hammerings of the Menaces of God's
plain of Age and Unreſpect. Now comes good Law, upon our guilty Souls
, continue yet inſen-
Fofiah, and in his eighteenth Year ( when other ſible of our Danger The very Reading of this
young Gallants would have thought of nothing | Law doth thus affect him, the Preaching of it
but Pleaſure and Jollity ) takes up the lateſt Care ſtirs not us; the Sins of others ſtruck thus deep
of his Father David, and gives order for the re- with him, our own are fleighted by us: A fofc
pairing of the Temple.
Heart is the beſt tempered for God: So Phyſici-
The Keepers of the Door have received the ans are wont to like thoſe Bodies beſt, which are
Contribution of all faithful Jews, for this pious eaſieſt to work upon: O God make our Clay,
Uſe; the King ſends Shaphan the Scribe to Hil-Wax, and our Wax pliable to thine Hand; fo fhall
kiah the Prieſt to ſum it up, and to deliver it unto we be ſure to be free either from Sin, or from the
Carpenters, and Maſons, for ſo holy a Work. Hurt of Sin.
How well doth it beſeem the Care of a Religi It is no holy Sorrow that ſends us not to God;
ous Prince, to ſet the Prieſts and Scribes in hand Foſiah is not moped with a diſtractive Grief, or
with re-edifying the Temple? The command is an aſtoniſhing Fear, but in the height of his Paffi-
the King's, the Charge is the High-Prieſt's, the on, ſends five choice Meſſengers to Huldah, the
Execution is the Workmens: When the Labou- Propheteſs to inquire of the Lord, for himſelf,
rers are faithful in doing the Work, and the for Judah: It is an happy Trouble that drives us
High-Prieſt in the directing it, and the King in to this Refuge. I do not hear any of theſe Cour-
injoyning it, God's Houſe cannot fail of an hap- tiers reply to this godly Motion of their young
py Perfection ; but when any of theſe lackens, King: Alas, Sir, what means this deep Per-
the Buſineſs muſt needs languiſh.
plexity? What needs all this buſy Inquiſition ?
How God bleſſes the devout Endeavours of his If your Father were idolatrous, what is that to
Servants! While Hilkiah was diligently ſurvey- you, who have abandoned his Sins ? Ifyour Peo-
ing the Breaches and Reparation of the Temple, ple were once idolatrous, what is that to you, yea
he lights upon the Book of the Law: The au- to them; who have expiated theſe Crimes by
thentick and original Book of God's Law was by their Repentance ? Have you not carefully re-
a ſpecial Charge appointed to be care- formed all thoſe Abuſes? Hath not your happy
Deut. 31.26. fully kept within a ſafe Shrine, in the Reformation made an abundant Amends for thoſe
Sanctuary : In the depraved Times of Wrongs? Spare your Tears, and ſave the labour
Idolatry, ſome faithful Prieſt, ( to make ſure of your Meſſengers; all is well, all ſhall be well;
work ) had locked it faſt up in ſome Corner of theſe Judgments are for the Obſtinare ; had we
the Temple, from the Reach of all Hands, of all been ſtill guilty, theſe Fears had been juft; were
Eyes ; as knowing how impoſſible it was, that we ſtill in Danger, what had we gained by our
divine Monument could otherwiſe eſcape the Fu- Converſion? Rather, as glad to ſecond the Re-
ry of profane Guiltineſs : Some few Tranſcripts ligious Cares of their young King, they feed his
there were doubtleſs, (Parcels of this ſacred Book) holy Anxieties with a juſt Aggravation of Peril;
and






LIB303
XX.
Josiah's Reformation.
.
i
and by their good Counſel, whet theſe his zealous fhall feel : It is enough that the Expectation of
Deſires of a ſpeedy Reſolution : That State can- theſe Evils afflict him, the Senſe ſhall not.
not but be happy, whoſe Prieſts and Peers are Whence is this Indulgence? Becauſe thine Heart
ready as to ſuggeſt, ſo to cheriſh, and execute was tender, and thou haſt bumbled the Self before the
the devour Projects of their Sovereigns.
Lord. How happy a thing it is to be a Reed unto
The grave Prieſt, the learned Scribe, the ho- God's Judgments, rather than an Oak; the meek
nourable Courtiers do not diſdain to knock at the and gentle Reed Atoops, and therefore ſtands, the
Door of a Propheteſs: Neither doth any of them Oak ſtands ſtifly out againſt the ſtrongeſt Guſt,
fay ; It were hard if we ſhould not have as much and therefore is turned up by the Roots : At leaſt,
acquaintance with God, as a Woman ; but in an let us lament thoſe Sins we have not avoided
humble Acknowledgment of her Graces, they and mourn for the Sins of others, while we hate
come to learn the Will of God, from her Mouth: our own.
True Piery is modeft, and ſtands not upon Terms He that found himſelf exeinpred from this
of Reputation, in the Buſineſſes of God ; but wil- Vengeance, by his Repentance and deep Humi-
lingly honours his Gifts in any Subject, leaſt of all liation, would fain find the ſame way for the De-
in it ſelf.
liverance of his People : the ſame Words of the
The Sex is not more noted in Huldah, than the Law therefore, that had wrought upon his Heart,
Condition ; as ſhe was a Woman, fo a Wife; the are by him cauſed to be publickly read in the
Wife of Shallum : Holy Matrimony was no hinde- Ears of Judah and Jeruſalem ; the. Aſſembly is
rance to her Divine Revelations; ſhe was at once univerſal, of Prieſts, Prophets, People, both ſmall
a Propheteſs in her Colledge, an Houſewife in and great ; becauſe the Sin was ſuch, the Danger
her Family : It was never the Practice of God to was ſuch : that no Man may complain to want
confine his Graces to Virginity : At this very time Information, the Law of God ſounds in every Ear.
the famous Prophet Feremy flouriſhed; fome If our Ears be ſhut to the Law; the Sin is ours;
Years had he already ſpent in this publick Service; but if the Law be ſhut to our Ears, the Sin is of
why was not he rather conſulted by Fofiab? It is our Governors : Wo be to them that hide God's
not unlike that ſome prophetical Employments Book from the People, as they would do Rats.
called him away at this time from Jeruſalem : His bane from the Eyes of Children : Ignorant Souls
Preſence could not have been balked : Purpoſely, cannot perish without their Murder: There is no
doubtleſs doth God caſt his Meſſage upon the fear of knowing too much, there is too much
Point of that Abſence, that he might honour the fear of practiſing too little : now, if the People
weaker Veſſel with his Divine Oracle ; and exer- do not imitate their King in relenting, they are
ciſe the Humility of ſo great Clients : In the An- not worthy to partake with him in his Impuni-
ſwers of God, it is not to be regarded, who ſpeaks, ty. Howſoever, they ſhall not want a great Ex-
but from whom : The Injury redounds to God, ample, as of Sorrow, fo of Amendment. Good
if the Weakneſſes of the Perſon cauſe us to under- Foſiab ſtands by the Pillar, and ſolemnly renews
value the Authority of the Function.
his Covenant with his God; the People cannot
As Foliah and his Meſſengers do not defpife for ſhame refuſe to ſecond him : even they that
Huldah, becauſe ſhe was a Woman, fo Huldah doth look'd for a Deſtruction, yet do not withdraw
not flatter Foſiah, becauſe a King : Go tell the Man their Obedience ; God's Children may not be
that fent you, Thus faith the Lord, Behold, I will bring fullen under his Corrections, but whether they
Evil upon this Place. Lo, he that was as God to his expect or feell ſmart, are no other than dutiful
Subjects, is but as Man to the Propheteſs : Nei- to his awful Hand. As a Man that finds he hath
ther is the Meſſage ever the ſweeter, becauſe it is done ſomething that might indanger the forfeit
required by a Prince : No Circumſtance may va- of his Favour, puts himſelf into fome deſerving
ry the form of Divine Truth.
Action, whereby he may hope to re-indear him-
Evil muſt befall Jeruſalem and Judah; yea, all felf, ſo doth Foſiah here; no Endeavour is enough
the Words of that Book, muſt alight upon the In- to teſtifie his Zeal to that Name of God which
habitants of both : In how bad a Caſe we may be, was fo profaned by his Peoples Idolatry; what-
and yet think our ſelves not ſafe only, but happy ever Monuments were yet remaining of wicked
Theſe Jews had forgotten their old Revolts; and Paganiſm, he defaces with Indignation, he burns
now having framed themſelves to holy Courfes, the Veſſels of Baal, and puts down his Chemarim,
promiſed themſelves nothing but Peace, when the deſtroys the Houſes of the Sodomites, ſtrews the
Propheteſs foreſees, and foretells their approach-Powder of their Idols in the Brook Kedron, defiles
ing Ruin : Even their old Score muſt be paid, af- Topheth, takes away the Horſes of the Sun, burns
ter the Opinion of a clear Agreement. In vain the Chariots of the Sun with Fire, and omits no-
ſhall we hope to quit our Arrearages by Proroga- thing that might reconcile God, clear Judah, per-
tion. This Propheteſs had immediate Viſions fect a Reformation.
from God, yet ſhe muſt ſpeak out of the Book; Neither is this Care confined to Jeruſalem and
there was never any Revelation from the Lord the neighbouring Towns, but ſtretches it ſelf to
that croſſed his Writings : His Hand and his the utmoſt Coaſts of Foſial's Kingdom; Bethel
Tongue agree eternally : If that Book have cur was the infamous Seat of the Pollution of Iſrael;
ſed fudab, ſhe may not abſolve it.
it ſeems the Heirs of Jeroboam (who ſet up his
Yet, what a gracious Mixture was here of Mer- golden Calf there ) injoyed it not long; the
cy, with Severity ; Severity to Judah, Mercy to Kings of Judab recovered it to their Crown, but,
Fofiah ; Judah ſhall be plagued and ſhall become a ic had not yet recovered it ſelf from that ancient
Deſolation, and a Curſe; Fofiah ſhall be quietly Infection: thither doth good Fofiah ſend the un-
houſed in his Grave, before this Storm fall upon hallowed Aſhes of Baal's Reliques, to ſtain that
Fudab: His Eye ſhall not fee, what his People Altar firſt, which he will ſoon after deface.
The

304
Hos Contemplations.
LIB. XX.

ز
Chron. 35.
20.
;
The time was, and it was no leſs than three,
hundred and fifty Years ſince, that the Man of
God, out of
, a
Child ſhall be born, unto the houſe of David, Fofiah by tion of the Temple and Jeruſa-
name, and upon thee fhall be offer the Prieſts of the high los
places, that burn Incenſe upon thee; and Mens Bones lem.
Jhall be burnt upon thee. doo
10. V
And now is the Hour come, wherein every of
o leo
but be a great Confirmation to Foliab, to see that Jofama hath now happily ſettled the 2 Kings 23.
Affairs both of God and the State : 29.. And
God ſo long ago fore-mark'd him for his own; and now hath ſweet leiſure to enjoy
and fore-named him to ſo zealous a Service. himſelf and his People : his Conſci-
2 Chron. 36.
All our Names are equally fore-known of that ence doth not more chear him at
Divine Providence, though not fore-ſpoken: nei- Home than his Subjects Abroad; never King
ther can any Act paſs from us, which was not pre- reigned with more officious Piety to God, with
determined in thar eternal Counſel of the Almore Love and Applauſe of Men: But what ſta-
mighty : neither can any Act that is pre-deter-bility is there in theſe earthly Things? How ſel-
mined be unfulfilled upon Earth : Intervention of dom is Excellency in any kind long-lived ? In
Time breaks no ſquares in the Divine Decrees: the very ſtrength of his Age, in the height of his
our purblind Eyes ſee nothing, but that which Strength, is Žofiah withdrawn from the Earth
toucheth their Lids : the quick ſight of God's Pre- as not without a merciful Intention of his glory,
ſcience fees that, as preſent, which is a world on God's behalf, fo, not without ſome Weak-
off : : according to the Prediction, the ſtench of nefs on his own. Pharaob Necho King of Egypt
dead Mens Bones is a fit Perfume to ſend up from comes up to fight againſt the King of Aſſyria :
this Altar to Heaven, whoſe beſt Sacrifices fa- What is that to Foſiah? Perhaps the Egyptians at-
voured worſe in the Noſtrils of God. And the tempted to paſs thorow the Land of Judah, to-
Blood of the idolatrous Sacrificers was a meet wards Charchemilly the Seat of his War; but, as a
Oblation to that God, who had been diſhonoured Neighbour, not as an Enemy : Foſiah reſiſts him
by their Burnt-Offerings to his baſe Corrivals. as neither holding it ſafe to admit a foreign Power
Even that Prophet who foretold this, had his into the Bofom of his Country, not daring to give
Tomb in Bethel, and that Tomb had his Inſcripti- fo fair an Occaſion of provoking the Aſſyrian Ho-
on; his Weakneſs might not rob him of the Ho- ftility againſt him.
nour of his Sepulture : How palpable do theſe. Il The King of Egypt mildly deprecates this En-
raelites condemn themſelves, whiles they reſerve mity, he ſends Ambaſſadors to Foſiab ſaying,
ſo famous a Monument of their own Conviction: What have I to do with thee thou King of Fudah? !
It was no Prejudice to this holy Prophet, that his come not againſt thee this day, but againſt the houſe
Bones lay amongſt the Sepulchres of Idolaters. wherewith I have war; for God commanded me to
His Epitaph preſerved thoſe Bones from burning make haſte; forbear thee from meddling with God, who
upon that Altar, which he had accurſed; as the | is with me, that he deſtroy thee not.
Lyon might not tear his Carkaſs, when he died, What Friend could have ſaid more? What Pro-
ſo now, the Fury of the Multitude may not vio- phet could have adviſed more holily? Why doth
late the very Bones in his Grave.
not good Joſiah ſay with himſelf, There may be
I do not ſee Fofiib ſave them for Reliques; 1 Truth in this Suggeſtion ; God may have ſent
hear him command they ſhall reſt in Peace, it this Man, to be a Scourge of mine old Enemy
is fit the dead Bodies of God's Saints ſhould be as of Aſhur : If the Hand of the Almighty be in this
free from Contempt as from Superſtition. Deſign, why do I oppoſe it? The Quarrel is not
After the removal of theſe Rites of falſe Wor- mine, why do I thruſt my Finger into this Flame,
fhip, it is time to bring in the true: now a ſolemn unbidden. Wherefore ſhould I hazard the effu-
Paſſover ſhall be kept unto the Lord, by the fion of Blood upon an harmleſs Paffage? Can I
charge of Fifiah: that Book of the Law ſets him, hear him plead a Command from God, and not
the Time, Place, Circumſtances of this Sacra- | inquire into it? How eaſie is it for me to know
ment; his Zeal ſo carefully follows it, that ſince the certainty of this pretended Commiſſion? Have
the Days of Samuel, this Feaſt was never ſo glo- not I the Prieſts and Prophets of God about me?
riouſly, ſo punctually celebrated. Jeruſalem is Let me firſt go and conſult his Oracle ; If God
the Place, the fourteenth Day of the firſt Month have ſent him, and forbidden me, why ſhould my
is the Time, the Levites are the Actors, a yearly Courage carry me againſt my Piety?
and ſpotleſs Lamb is the Proviſion ; no Bone of It is ſtrange that the good Heart of Foſiah
it is broken, the Blood is ſprinkled upon the Door- could eſcape theſe Thoughts, thefe Reſolutions :
Pofts, it is roaſted whole, eaten with ſowre yet, he that upon the general Threats of God's
Herbs, with Bread unleavened, the remainder is Law againſt Iudah, ſends Meſſengers to inquire
conſumed by Fire. The Law, the Sacrifices had of a Propheteſs; now . upon theſe particular
been in vain, if the Paſſover had been neglected: Threats of Danger to himſelf, ſpeaks not, itirs
no true Iſraelite might want, whether this Monu- not: the famous Prophet Feremy was then living,
ment of their Deliverance paſt, or this Type of and Zephaniah, beſides a whole College of Seers :
the Meſſiah to come. Rather than fail, Fofiab's Fofiah doth not ſo much as ſend out of Doors,
Bounty ſhall ſupply to Judab Lambs for their Paf- to ask, Shall I go up againſt the King of Egypt? Sonie-
chal Devotion : no Alms is ſo acceptable, as that times, both Grace and Wit are alleep in the ho
whereby the Soul is furthered. bis | lieft and warieſt Brefts: the beſt of all God's
Saints


Lib. XX.
JOSIAH's Death, &c.
305
Saints may be ſometimes miſcarried by their Paf-| fome Years Pharaoh's Bayliff, to gather and rack
fions to their coſt.
the dear Rents of Judah, Nebuchadnezzar the great
The wiſe Providence of God hath mercifully King of Babylon comes up, and ſweeps away
determined to leave Fofiah to his own Coun- both the Lord and his Fædary, Pharaoh, and Fé-
fels, that by the Weakneſs of his Servant, he hoiakim.
might take occaſion to perfect his Glory: even So far was the ambitious Egyptian from main-
that wherein Fofiah was wanting unto God, ſhall taining his Incroachment upon the Territories of
concur to the making up of God's Promiſe to 70- Judah, that he could not now hold his owri :
Jiah : when we are the moſt blindfolded, we run from Nilus to Euphrates, all is loft : fo ſubject are
on the Ways of God's hidden Decrees; and, what the leſſer Powers ſtill to be ſwallowed up of the
ever our intents be, cannot, if we would, go out greater ; fo jult it is with God, that they which
of that unknown Path.
will be affecting undue enlargement of their
Needs will Foſiah put himſelf into Arms againſt Eſtates, ſhould fall ſhort of what they had.
an unwilling Enemy; and to be leſs noted, diſ Fehoidkim is carried in Fetters to Babylon: and
guiſes himſelf. The fatal Arrow of an Egyptian now in that Dungeon of his Captivity, hath more
Archer finds him out in the Throng, and gives Leiſure than Grace, to bethink himſelf of all his
him his Deaths-wound ; now too late he calls to Abominations; and while he inherits the fad
a Retreat ; his changed Chariot is turned to a Lodging of his Great Grand-father Manalleh, inhe-
Bier, to carry his bleeding Corps to his Grave in rits not his ſucceſs.
Jeruſalem.
While he is rotting in this Gaol, his young Son
What Eye doth not now pity and lament the Fehoiachim ſtarts up in his Throne ; like to a Muſh-
untimely End of a Jofiab? Whom can it chuſe rome that riſes tip in a Night, and withers in a
but affect, to ſee a religious, juſt, vertuous Prince Day: within three Months and ten Days is that
ſnatch'd away in the vigour of his Age? After young Prince (the meet Son of ſuch a Father)
all our fooliſh Moan, the Providence that di- fetch'd up in Irons to his Father's Priſon ; neither
rected that Shaft to his lighting place, intends that ſhall he go alone ; his Attendance ſhall add to his
Wound for a ſtroak of Mercy:
the God whom Miſery ; his Mother, his Wives, his Officers, his
Fofiah ſerves, looks thorough his Death at his Glo- Peers, his Craftſmen, his Warriors accompany
ry: and by this ſudden Violence will deliver him him, manacled, and chained, to their perpetual
from the view and participation of the Miſeries Bondage.
of Judah, which had been many Deaths; and Now, according to Iſaiah's Word, it would have
ferches him to the participation of that Happi- been great Preferment for the Fruit of Hezekiah's
neſs, which could countervail more Deaths than Loins to be Pages in the Court of Babylon.
could be incident to a Joſiah. Oh the wonderful One only Branch yet remains of the unhappy
Goodneſs of the Almighty, whoſe very Judg- Stock of hóly Fofiab, Mattaniah, the Brother of Fe-
ments are merciful! Oh the ſafe Condition of hoiakim, whom Nebuchadnezzar (changing his Name
God's Children, whom very Pain eafeth, whom to Zedekiah) ſets up in that forlorn and tributary
Death revives, whom Diſſolution unites, whom Throne ; there might he have lived (though an
laſtly, their very Sin and Temptation glorifies ! Underling, yet) peaceable; this Man ( to make
How happily hath Foſiah gained by this change? up the Meaſure of God's juft Judgments) as he
Inſtead of a froward People, he now is forted was ever a Rebel to God, ſo proves rebellious to
with Saints and Angels ; inſtead of a fading and his Sovereign Mafter the King of Babylon : the
corruptible Crown, he now enjoys an eternal
. Prophet Jeremy hath forewarned him in vain;
The Orphan Subjects are ready to weep out their nothing could teach this Man but ſmart.
Eyes for Sorrow; their Loſs cannot be ſo great Who can look for other than Fury from Nebu-
as his Gain : he is glorious, they, as their Sins chadnezzar, againſt Jeruſalem, which now had af-
had deſerved , miſerable. If the ſeparated Soul fronted him with three ſeveral Succeſſions of Re-
could be capable of Paſſion, could" Foſiah have volts and Conſpiracies againſt his Government
ſeen, after his departure, the Calamities of his and thrice abuſed his Bounty and Indulgence
Sons, of his people, it could not but have laid with a mighty Army doth he therefore come up
ſiege to his Peace.
againſt his ſeditious Deputy; and beſieges feru-
The ſad Subjects proclaim his Son Jehoahaz Salem, and blocks it up with Forts round about.
King inſtead of ſo lamented a Father ; he both After two Years Siege, the Chaldees without, and
doth ill and fares ill : by that time he hach fate the Famine within, have prevailed ; King Zede-
but three Months in the Throne, Pharaoh Necoh kiah and his Soldiers are fled away by Night, as
King of Egypt ſeconds the Father's Death, with thinking themſelves happy, if they might abandon
the Son's Captivity : this victorious Enemy puts their Walls and ſave their Lives.
down the wicked Son of Joſiah, and lades him The Cheldees (as caring more for the Birds than
with Chains at Riblath, in the Land of Hamath; for the Neft) purſue them and overtake Zedekiah,
and lades his People with a Tribute of an hun-forſaken of all his Forces, in the Plain of Jericho,
dred Talents of Silver, and a Talent of Gold : and bring him to Nebuchadnezzar, King of Babylon.
yet, as if he that was unwilling to fight with 7- What can ſo unthankful and perfidious a Vaffal
fiah, were no leſs unwilling to root out his Poite-expect, but the worſt of Revenge? The Sentence
rity, this Egyptian ſets Eliakim, the ſecond Son of is fearful : Firſt, the Sons of Zedekiah are flain be-
Fofiab, upon the Seat of his Father ; and, that he fore his Eyes; then thoſe Eyes of his ( as if they
might be all his, changes his Name to Fehoiakim : I had ſeen enough, when they had ſeen him Chiida
Oh the woful and unworthy Succeſſion of Foſiah! leſs) are put out: his Eyes are only lent him ſo long,
One Son is a Priſoner, the other is a Tributary ; as to torment him with the fight of his own utmoſt
both are wicked. After that Fehoinkim hath been Diſcomfort; had his Sons but over-lived his Eyes,
the
j
RE
306
Contemplations.
Lib. XX.
the Grief had been ſo much the leſs, as the Ap-thine Iniquities, ſo thy Judgments have over-
prehenfion of it had been lefs lively and piercing ; taken her: both lie together in the Duſt, boch
now, this woful Object ſhall ſhut up his fight, are made a Curſe to all Pofterities : O God, what
that even when his bodily Eyes are gone, yet the Place ſhall thy Juſtice ſpare, if Jeruſalem have
Eyes of his Mind might ever ſee what he laft periſhed? If that Delight of thine were cut off
ſaw: that thus his Sons might be ever dying be- for her Wickedneſs, let us not be high-minded
fore him, and himſelf in their death ever mi- but fear.
ſerable.
What pity it was to ſee thoſe goodly Cedars of
Who doth not now wiſh that the Blood of He- the Temple flaming up higher than they ſtood in
zekiah and Foſiah could have been fevered from Lebanon? To ſee thoſe curious Marbles, which
theſe impure Dregs of their lewd Iſſue ? No Man never felt the dint of the Pick-Ax, or Hammer,
could pity the Offenders, were it not for the mix- in the laying, wounded with Mattocks, and
ture of the Intereſt of fo holy Progenitors. wounding the Earth in their fall? To ſee the Ho-
No more Sorrow can come in at the Windows ly of Holies, whereinto none might enter but the
of Zedekiah, more ſhall come in at his Doors; his High-Prieſt, once a Year, thronged with Pagans ;
Ears ſhall receive what more to rue for his Feru- the Veils rent, the Sacred Ark of God violated
Salem, Nebuzaradan the great Marſhal of the King and defaced, the Tables overturned, the Altars
of Babylon comes up againſt that deplored City, broken down, the Pillars demoliſhed, the Pave-
and breaks down the Walls of it, round about, and ments digged up, yea, the very Ground, where
burns the Temple of the Lord, and the King's that famous Pile ſtood, deformed. O God, thou
Houſe, and every fair Palace of Jeruſalem, with wouldft rather have no viſible Houſe upon Earth,
Fire ; drives away the remainder of her Inhabi- | than endure it defiled with Idolatries.
tants into Captivity, carries away the laſt Spoils Four hundred thirty and fix Years had that
of the glorious Temple. Oh Jeruſalem, Jeruſalem, Temple ſtood, and beautified the Earth, and ho-
the Wonder of all Times, the Paragon of Nations, noured Heaven, now it is turned into rude Heaps;
the Glory of the Earth, the Favourite of Heaven, there is no Preſcription to be pleaded for the Fa-
how art thou now become Heaps of Aſhes, Hills vour of the Almighty : only that Temple, not
of Rubbiſh, a Spectacle of Deſolation, a Monu- made with Hands, is eternal in the Heavens. Thi-
ment of Ruine ? If later, yet no leſs deep haſt, ther he graciouſly brings us, that hath ordain’d
thou now pledged that bitter Cup of God's Venge- us thither, for the fake of that glorious Highe
ance, to thy Siſter Samaria; How carefully had Prieſt, that hath once for all entred into that Ho-
thy God forewarned thee Though Ifrael play ly of Holies, Amen.
the Harlot, yet, let not Judah fin : Lo now, as



Con-

307
to do
Contemplations.
The Laſt BOOK.
CONTAINING
Zerubbabel and Ezra.
Haman diſreſpected by Morde-
Nehemiah building the Walls of
cai; Mordecai's Meſſage to
Jeruſalem.
Eſther.
Nehemiah redreſſing the Extor- Eſther ſuing to Ahaſuerus.
tion of the Jews.
Mordecai honoured by Hamari.
Ahaſuerus feaſting ; Vaſhti caft Haman banged; Mordecai ada
off : Eſther choſen.
vanced.
.
bayo
T
thou haft ſerved them! It is Cyrus that hath wrought
Zerubbabel and Ezra. this Revenge, this Reſcue.
Doubtleſs, it did not a little move Cyrus to this
Favour, that he found himſelf honourably forea
HE firſt Tranſportation into Babylon, named in theſe Jewiſh Prophecies, and fore-ap-
under Fehoiakiin (wherein Daniel, Eze- pointed to this glorious Service, no
kiel, and many other of the beſt Note, leſs than an hundred and ſeventy Years Iſa. 44. ult.
were driven into Captivity) was (ſome before he was : Who would not be
eleven Years after ) followed with a ſecond, un- glad to make good ſo noble and happy a Deſti-
der Zedekiah ; wherein the Remnant of the now ny ? O God, if we hear that thou haft ordained
ruined Jeruſalem and Judah were ſwept away. us to Life, how gladly, how carefully ſhould we
Seventy Years was the Period of their longeſt Ser- work out our Salvation ? If to good Works, how
vitude: whiles Babylon was a Queen, Judah was ſhould we abound?
her Vaſſal: when that proud Tyranneſs fell, God's In the firſt Year of his Monarchy, doth Cyross
People began to riſe again : the Babylonian Mo- both make Proclamations, and publiſh them in
narchy was no ſooner ſwallowed up of the Per- Writing thorow all his Kingdom; wherein he both
fian, than the Fews felt the Comfort of Liberty. profeſſeth his zealous Reſolutions and Defires, to
For Cyrus conquering Babylon, and finding the build up God's Houſe in Jeruſalem, and injoins
Fews groaning under that Čaptivity, ſtraight re- and incourages all the Jews, thorow his Domi-
leaſes them, and ſends them, under the Conduct nions, to addreſs themſelves to that Sacred Work?
of their Captain Zerubbabel, back to their almoſt- and incites all his Subjects to aid them with Silver,
forgotten Country:
and Gold, and Goods, and Beaſts. How gracious
The World ſtands upon Viciſſitudes; every Na was the Command of that, whereof the very al-
tion hath her turn, and muſt make up her Mea- lowance was a Favour?
ſure: threeſcore and ten Years ago, it was the Was it Cyrus that did this ? Was it not thou, O
Courſe of Judah ; the Iniquity of that rebellious God, in whoſe Hands are the Hearts of Kings,
People was full. Some hundred and thirty Years that ſtirredſt up the Spirit of that Perſian ; as if
before that, was the Turn of Samaria and her If he had been more than a Son of thy Church, a
raelites : now the Staff is come to the Doors of Father? How eaſie is it for thee to make very
Babylon, even that wherewith Fudah was beaten : Pagans Protectors to thy Church ; Enemies, Be-
and thoſe Perſians which are now victorious, muft nefactors?
have their Term alſo. It is in vain for any earth Not with an empty Grace doth this great King
ly State to promiſe to it ſelf an immutable Con- diſmiſs the Jews, but with a Royal Bounty ; He
dition. At laſt the Rod that ſcourged God's brings forth the Veffels of the houſe of the Lord, which
Children, is caſt into the Fire : Thou baft remem- Nebuchadnezzar bad brought forth out of Ferufalem,
bred, o Lord, the Children of Edom in the day of Fe- and had put them in the houſe of his gods; and cauſes
rafalem, how they ſaid, Down with it, down with it, them to be numbred by his Treaſurer to the hands of Sheſh-
even to the Ground : O Daughter of Babylon, waſted bazzar the Prince of Judah,
for the uſe of the Temple ; no
with Miſery, how bappy is he that rewardeth thee as fewer than five thouſand and four hundred Veſſels of Gold
and Silver.
Cer-
Rr 2

308
Conteinplations.
LIB. XXI.
ز
Certainly, this great Monarch wanted not Wit 1 Children of Iſrael taken down their Harps from
to think ; it is a rich Booty that I find in the the Willows which grew by the Waters of
Temples of Babylon ; by the Law of Conqueſt it and could, unbidden, ſing the true Songs of their
is mine; having vanquiſh'd their gods, I may recovered Sion : they are newly ſettled in their
well challenge their Spoil; how ſeaſonably doth it old Manſions, when upon the firſt publick Fealt
,
now fall into my Hands, upon this Victory, to in the Autumn immediately following their return;
reward my Soldiers, to ſettle my new Empire ? they flock up to Feruſalem : their firſt Care is
What if this Treaſure came from Ferufalem? the their publick Sacrifice that School of their Cap-
Propriety is now altered, the very Place ( ac- tivity, wherein they have been long trained, hatte
cording to the
Conceit of the Jews) hath profaned taught them to begin with God : A forced Dil
it, the true God, I have heard, is curious; nei- continuance makes Devotion more ſavoury, more
ther will abide thoſe Veffels
, which have been fweet to religious Hearts; whereas in an open
polluted with idolatrous Uſes : It ſhall be enough Freedom, Piery doth too often languih.
if I looſe the Bonds of this miſerable People: if Joſhua the Prieſt, and Zorubabel, the Prince, are
I give Liberty, let the next give Wealth : they fitly joined in the building of the Altar : neither
will think themſelves happy in bare Walls in their of their Hands may be out of that Sacred Work:
native Earth: To what purpoſe ſhould I pamper no ſooner is that ſet upon the Baſes, than it is
their Penury with a ſudden ſtore ? But the Prince-employed to the daily Burnt-Offerings : The Al-
ly Heart of Cyrus would admit of ro fuch baſe tar may not ftay the leiſure of the Temple ;
facrilegious Thoughts; thoſe Veſſels that he finds God's Church may not want her Oblations ; he
ftamp'å with God's Mark, he will return to their can be none of the Sons of Iſrael, that doth not
Owner: neither his own Occafions, nor their every Day renew his Acknowlegments God.
Abuſe, ſhall be any Colour of their detention. O How feelingly doth cheſe Fews keep their Feat
Cyrus, how many cloſe-handed, gripple-minded of Tabernacles, whiles their ſojourning in Baby-
Chriſtians Thall once be choaked in Judgment lon was fill in their Thoughts; whiles as yet their
with the Example of thy juft Munificence? Thou Tents muſt ſupply their ruined Houſes? The firſt
reſtoredſt that which we purloin : wo be to thoſe Motions of Zeal are commonly ſtrong and fer-
Houſes that are ſtored with the Spoils of God's vent; How carefully do theſe Governors and
Temple : wo be to thoſe Fingers that are tainted Prieſts make Preparation for God's Temple ? Car-
with holy Treaſures.
penters and Maſons are hired; Tyrian Workmen
Kings can hardly do good alone, their Laws are again called for, and Lebanon is now new
are not more followed than their Examples: no folicited for Cedar-Trees. The Materials are
ſooner do the chief of the Fathers of Judah and ready ; every Ifraelite, with ſuch Courage ad-
Benjamin, and the Prieſts and Levites ſet their dreſſes himſelf to this Service, as if his Life lay in
Faces towards Jeruſalem for the building of the thoſe Stones : And now, whiles the Foundation
Temple, than the liberal Hands of their Pagan of the Temple was laying, the Prieſts ſtand in
Neighbours furniſh them with Gold, and Silver, their Habits with Trumpets, the Levites with
and precious Things. Every Perſian is glad to be Cymbals, interchanging their holy Mufick, and
at the charge of laying a Stone in God's Houſe. melodioully ſinging Praiſes to the God of Iſrael
,
The fame God that had given them theſe Metals, who had turned ther Captivity as the Streams in
out of his Coffers of the Earth, gives it out of their the South, and honoured their Eyes and Hands
Coffers to his Temple. He that took away by with the firſt Stones of his Houſe: the People fe-
the Chaldees, gives by the Perſians : where the Al- conds their Songs with Shouts; the Earth ſounds,
mighty intends a Work, there cannot be any want and Heaven rings with the joyful Acclamations
of Means.
of the Multitude : it is no ſmall Comfort in a
Thus heartened, thus laded, do the joyful Fa- good Action, to have begun well; the Entrance
milies of Judah return to their old home ; How of any holy Enterpriſe is commonly encountred
many thouſands of them were worn out, and loft with many Diſcouragements, which if we have
in that ſeventy Years ſervitude ? How few of once overcome, the Paſſage is ſmooth.
then yet ſurvived, that could know the Place of How would theſe Men have ſhouted at the lay-
their Birth and Habitation, or ſay, Here ftood the ing on of the laſt Stone of the Battlements, who
Temple, here the Palace ? Amongſt thoſe forty are thus joyed with laying the firſt Stones of the
and two thouſand, three hundred and Foundation? The End of any Thing is better
Beſides Ser- threeſcore Fews, that returned in this than the Beginning : that hath Certainty, this
firſt Expedition, there were, whom Danger ; this Labour, that Reſt: little did thefe
the Confuſion of their long Captivity Men think that, for all this, few of them ſhould
had robbed of their Pedigree; they knew them- live to ſee the Roof.
felves Jews, but could not derive their Line: theſe What different Affections ſhall we ſee produced
were yet admitted, without difficulty ; but thoſe in Men by the ſame occaſion ? The younger
of the Prieſtly Tribe, which could not deduce Fews ſhouted at this fight, the elder wepe: the
their Genealogy from the Regiſter, are caſhiered younger ſhouted to ſee a new Foundation ; the
as unclean. Then, God would be ſerved in a elder wept to remember the old : they who had
Blood, now in a due Succeſſion : If we could not ſeen no better, thought this goodly ; they who
fetch the Line of our Pedigree from Chriſt and had ſeen the former, thought this mean and home-
his Apoſtles, we were not fit for the Evangelical ly; more ſorrowing for what they loſt, than re-
Altars. Their Calling was by Nature, ours by joycing in ſo unequal a reparation.
Grace ; the Grace of inward Abilities, of out As it may fall out, it is fome piece of Miſery
ward Ordination ; if we cannot approve both to have been happier ; every abatement of the
theſe, we are juſtly abandoned ; now had the Degrees of our former Height lays fiege to our
Thank-
vants 7337
ز

Lib. XXI.
Zerubbabel and Ezra.
309
enjoy it ſelf.
Thankfulneſs
, for leſſer Mercies. Sometimes, it leſs than five Succeſſions of Kings, beſides Cyrus)
proves an Advantage to have known no better; do the Walls of the Temple ſtand ſtill, yea lie
he ſhall more comfortably enjoy preſent Benefits, waſte; ſubject to the wrongs of Time, and Wea-
who takes them as they are without any other ther: The fit matter of Sorrow to the Fews,
Compariſons, than of the weakneſs of his own Inſultation to the Enemies
, Derifion to Páſfen-
Deſervings. It is nothing to me what my ſelf or gers.
others have been, fo I be now well: Neither is it What a wide gap of time was here betwixt the
otherwiſe in particular Churches, if one be more Foundation of God's Houſe, and the Battlements ?
gloriouſly built than another, yet if the Founda- How large a Tryal doth God now ſecondly take
tion be rightly laid in both; one may not Inſult, of the Faith, of the Patience of his People? How
the other may not Repine : Each muft Congra- large a proof doth he give of his own Long-ſuf-
gratulate the truth to other, each muſt thankfully fering Oh God, when thou hádſt but one Houſe
upon Earth, thou wert content to put up Delays,
The Noiſe was not more loud, than confuſed; yea Affronts in the building of it ; now thou haſt
here was a diſcordant mixture of Lamentation, and many, it is no marvel if thy Longanimity and
Shouting; it was hard to ſay whether drowned the Juſtice, abide fome of them to lie Deſolate: They
other.
are not Stones, or Metals, or Men that can make
bn. This Aſſembly of Fews was a true Image of thee more Glorious; thou beſt knoweſt when to
God's Church on Earth; one fings, another cries; ſerve thy ſelf of all theſe, when to honour theſe
never doth it all either laugh or mourn at once with thy Service.
It ſhall be in our Triumph that all Tears ſhall be A ſmall matter hinders the worthielt Agion
wip'd from our Eyes; till then our Paſſions muſt as a little Fiſh (they ſay) ſtays the greateſt Ship
be mixed, according to the Occaſions.
Before, the fears were diſcouraged with Words,
The Fews are bufie at Work, not more full of but now they are ſtopped by Commands.
Joy, than Hopes; and now that the Walls begin to Theſeenvious Samaritans have corrupted the Go-
over-look the Earth; their thoughts feem to over-vernors which the Perſian Kings ſet over thoſe
look the Walls. But what great Enterprize was Parts; and from their Hands have obtained Letters
ever ſet on foot for God, which found not ſome of deep Calumniation, to Abafucrus the King ; and
Croffes.
after him, to his Son Artaxersces, wherein Jeruſa-
There was a mungrel brood of Samaria-Afyri- lem is charged with old Rebellion to Kings; and
ans, which ever ſince the days of Senacherib dwelt for proof, Appellation is made to the Records
in the Land of Iſrael ; whoſe Religion was a patched from which Evidence, is ſpitefully inferred; that
Coat of ſeveral Shreds; ſome little part Jewiſh, if theſe Walls be once built, the King ſhall receive
the reft Pagan, not without much variety of Ido- no Tribute on this ſide the River. Never was
latry. Theſe hollow Neighbours proffer their Al- God's Church but ſubject to Reproaches.
fiſtance to the Children of the Captivity; Let us Princes have reaſon to be jealous of their
build with you, for we feek your God, as ye do : And Rights. The Records are ſearcht; it foon appears
do facrifice to him. Might Men be their own that within one Century of years, Jeruſalém had
Judges, there would be no Herefie in the World, rebelled againſt Nebuchadnezzar, and held out two
no Mil-worſhip. It is true; theſe Men did facrifice years Siege of that great Babylonian. The ſcan-
to the true God; the Lyons taught them to ſeek, dal of Dilloyalty is perpetual : Although indeed
and the Iſraelitiſh Prieſt taught them to find the they held him rather a prevailing Enemy, than a
Faſhions of the God of the Land ; fome of theſe lawful Soveraign; one Act diſparages either Place,
Fews knew their Devotion of old ; they ſerved or Perſon, to all Poſterities. Therefore ſhall the
Iſrael's God; but with their own: As good no Walls of Jeruſalem lie waſte, becauſe it had once
God, as too many. In a juſt Indignation there- been Treacherous; after an hundred years doth
fore do theſe Jewiſh Governors repel the Partner- that City rue one perfidious Act of Zedekiah. Fi-
ſhip of fuch Helpers : You have nothing to do with delity to our Governors is ever both Safe, and Ho-
us, to build an Houſe to our God; but we our ſelves to-nourable.
gether will build unto the Lord God of Iſrael. The Command is now fent out from
Hand of an Idolater is Contagious. Yet, had it * Artaxerxes, (even the Son of Queen
been to the building of ſome Fortreſs, or Com-Esther) to reſtrain the Work: All re-
Long-hand.
mon-Hall, perhaps their Aid had not been refu- ſpects muſt ceaſe with carnal Minds, when their
fed ; but when the Walls of God's Houſe are to Honours and Profits are in queſtion. Rebum the
be raiſed, this Society had been Piacular. Chancellor, and Shimſhai the Scribe, come now
Thoſe that may not be allowed to help the armed with Authority: the Sword hath eaſily pre-
Work, will ask no leave to hinder it: Their mali- vailed againſt the Trowel
. Still do the Jews find
cious Suggeſtions weaken the Hands of the Peo- themſelves as it were Captives at home, and in
ple of Judah, and ſtir up Authority to ſuppreſs ſilence and ſorrow, ceaſe from their Labours,
them.
until the days of the next Succeffour, Darius No-
Cyrus
' was far off, neither lived he long after thus.
that gracious Commiſſion; and beſides was fo ta As thoſe that had learned to ſow after a bad
ken up the while with his Wars, that he could not Crop; theſe Fews, upon the change of the Prince,
have leiſure tó fifc thoſe querulous Accuſations. by the incouragement of the Prophets of God,
Now therefore, during the laſt years of Cyrus, Haggai, and Zechariah, take new heart to build
and the Reign of his Son Cambyſes, and the long again: If others Power hinder us in the work of
Government of Dariais Hiltaſpides, and of his Son God, our Will may not be guilty.
Xerxes, or Ahaſuerus, and laſtly of his Artaxerxes ; Their new Governors come, as before, to ex-
until the days of Darizes Nothus, (which was no poftulate ; Who hath commanded you to build this
House
*Sur-named
310
Contemplations.
LIB. XXI.
fully
with Speed.
Houſe, and to make
up
this Wall? And what are your crown the Laws with due Execution, whether to
Names; They wiſely and modeſtly plead the Death or Baniſhment, or Contifcation; and laftly,
Service of the God of Heaven, the Decree of with a large exemption of the Prieſts and Levites,
Cyrus; ſtill perſiſting to build, as if the Prohi- and all the inferior Officers of the Temple, from
bition of Artaxerxes had died with the Author. all Tolls, Tributes, Cuſtoms. Nothing wanted
The unpartial Governors do neither Claw nor Ex- here, whether for Direction or Incouragement
.
aſperate; but relating the humble and juſt An- It is a ſign of Gods great favour to any Nation,
ſwer of the Jews, move the King that ſearch may when the Hearts of Soveraign Governors are rai-
be made in the Rolls of Babylon, whether ſuch an fed up, both to the choice of worthy Agents,
Edict were made by Cyrus; and require his Roy- and to the commanding of Pious, and Reſtora-
al Pleaſure, concerning the Validity of ſuch a pre- tive Actions.
tended Decree. Darius ſearches, finds, ratifies, in Holy and careful Ezra gathers a new Colony
largeth it, not only charging his Officers not to of Jews, takes view of them at the River of Aba-
hinder the work, but commanding to levy Sums va; and finding a miſs of the Sons of Levi (with-
of his own Tribute, beyond the River, for the ex- out whom no Company, no Plantation can be
pences of the Building, for the furniſhing of Sa- compleat) ſends for their Supply; and now
crifices; threatning utter ruine to the Houſe of furniſhed, he proclaims a Falt in the way.
that Man, and Death to his Perſon, who ſhould I do not hear him fay, the Journey is long and
offer to impeach this Bounty : And ſhutting dangerous; the People have need of all their
up with a zealous Imprecation; The God of Heaven Strength, I could well wiſh us all afflicted with a
that hath cauſed his Name to dwell there, deſtroy all religious Faſt, were it not that the abatement of
Kings and People that fall put to their hand to alter, the Courage, and vigour of the Multitude may
and to deſtroy this Houſe of God which is at Jeruſa- indanger our Succeſs; but without all theſe car-
lem: I Darius have made a Decree; let it be done nal Conſultations, he begins with this folemn Act
of Humiliation; it is better to have od ſtrong
Who would have lookt for ſuch an Ediet from a in our Weakneſs, than to have Fleſh and Blood
Perſian? No Solomon,no David could have ſaid more. ſtrong in his negle&t.
The Ruler of all Hearts makes choice of his Artaxerxes was a Patron of the Jews, yet a Pam
own Inſtruments, and when he pleaſeth, can glo- gan by Profeſſion; Wiſe Ezra was afraid of
rifie himſelf by thoſe means, which are leaſt ex- quenching thoſe ſparks of Piety which he deſcri-
pected: That ſacred Work which the Husband, ed in this Semi-proſelite. Rather therefore than
and Son of an Eſther croſſed, ſhall be happily ac- he will ſeem to imply a diſtruſt in the Providence
compliſhed by a Darius : In the ſixth year of his of that God, in whoſe Service he went by ſeek-
Reign, is the Temple of God fully finiſhed; and ing a Convoy of Soldiers from the King ; Ezra
now the Dedication of it, is celebrated, by a chooſes to put himſelf upon the hazard of the
joyful Feaft: An hundred Bullocks, two hundred Way, and the immediate Protection of the Al-
Rams, four hundred Lambs, in a meet Proporti- mighty. Any Death were better than to hear Ar-
on, ſmoak upon their Altars : And now the Chil- taxerxes ſay, is this the Man that ſo confidently told
dren of the Captivity think this day a ſufficient me, The Hand of our God is upon all them for good that
payment for all their Sorrows: We have reaſon I ſeek bim; but his Power and his Wrath is againſt all
to think it che faireſt day that ever ſhone forth to them that forſake him? Doth he believe himſelf
us, wherein the ſpiritual Building of Gods Houſe that he thus doubts e'er he begin? Dare he not
is raiſed up in our Souls, How ſhould we ſhout truſt his God with his own buſineſſes ?
at the laying of this Foundation, and feaſt at the The reſolutions of faithful Hearts are Heroi-
laying on of the Roof? What other, what better cal: No Heathen Man ſhall ſtumble at Ezra's
Sacrifice can we offer up to God in the ſenſe of fear : He can find more aſſurance in his Faſt, than
our Joy, than our ſelves? Let our Hearts be at in a Perſian Band: With a couragious reliance up-
once, the Temple, the Altar, the Sacrifice; O on the Hand of his God he puts himſelf into the
God, be thou glorified in all theſe, who haſt gra- Journey; and finds nothing but Safety and Suc-
ciouſly honoured all theſe with thy ſelf.
ceſs : The fidelity of the Almighty never diſap-
Every holy Feaſt is now duly kept, the Prieſts pointed the confidence of his Servants. All the
know their Diviſions; the Levites their Courſes ; Army of Artaxerxes could not have been ſo ſtrong
and the whole Service of God is put into a ſetled a guard to the Jews, as their inviſible Protection.
Order ; but as there can be no new beginnings with In the ſpace of four Months is Ezra and his
out Imperfection, nor long continuance, with Company happily arrived at Jeruſalem : Where he
out Corruption; Reformation is no leſs neceſſary | joys to ſee the new Temple, and his old Col-
than good Inſtitutions ; Artaxerxes leagues : And now having delivered up the charge
*The Mindful.
* Mnemon hath learned of his Fa- of his Treaſure, by weight, in the Chambers of
ther Darius to befriend God's People; and ſtrives the Houſe of the Lord, he applies himſelf to his
to inherit his Beneficence : Under his Government, Work, and delivers the Kings Commiſſion to the
is Ezra the Prieſt and learned Scribe, fent with a Lieutenants and Governors, for their utmoſt Al-
farge Commiſſion from Babylon, to Jeruſalem, to fiftance.
enquire into the Wants, and redreſs the Diſorders The Princes of Judah do not (for ought I hear)
of the fews; with full power not only to carry repine at the large Patent granted to this Prieſt,
with him all the Voluntaries of his Nation; and nor ſay, what doth a Man of this Robe meddle
the Treaſures contributed in all the Province of with placing or diſpiacing Magiſtrates? With ex-
Babylon ; but to raiſe fuch Sums, out of the Kings ecutions of Judgments to Death, Bonds, Baniſh-
Revenues, as ſhould be found requiſite ; and ment? But rather as congratulating this power to
withal to ordain Magiſtrates and Judges, and to ſacred Hands, gladly preſent unto him all their
Grievan-







LIB. XXI.
311
Zerubbabel and Ezra.
Grievances. Truly religious Hearts cannot grudge Tears, and Sighs, and Grovelings accompanied
any
honour to their ſpiritual Guides.
his Prayers; the Example and Noiſe whereof
This holy Commiſſioner is ſoon welcomed with drew Iſrael into à participation of this publick
a fad Bill of Complaint, from ſome good Peers of Mourning, For the People wept very ſore : How can
Iſrael; wherein they charge divers of the Prieſts
, they chooſe but think, if he thus lament for us,
Levites, People, not to have ſeparated themſelves how Should we grieve for our felves ?
from the idolatrous Inhabitants of the Lands, nor All Judah went away merrily with their Sin,
(therefore) from their Abominations, even from till this Check of Ezra; now they are afflicted:
Canaanites, Hittites, Perizzites, and the reſt of Had not the Hands of the Peers been in this Trel-
thoſe branded Nations; that they have taken of paſs, the People had not been Guilty ; had noc
their Daughters for themſelves, and for their Sons: the Cheeks of Ezra been firſt drenched with Tears,
So that the holy Seed have mingled themſelves the People had not been Penitent. It cannot be
with thoſe forbidden People; and, (which made | ſpoken, what power there is in a great Example,
the matter ſo much more hainous, leſs remedia- whether to Evil or Good.
able) that the Hand of the Princes, and Rulers, hath Prayers and Tears are nothing without Endea-
been chief in this Treſpaſsa
vours. Shecaniah, the Son of Febiel, puts the firſt
Oh hypocritical Jews, did ye refuſe to ſuffer Life into this Buſineſs
. Having ſeconded the com,
your Samaritan Neighbours to joyn with you in plaint of Ezra, he now adds, Yet there is hope in
building a liveleſs Houfe unto God, and do ye Iſrael concerning this thing. Now therefore let us make
now joyn Affinity with a more accurſed Gene a Covenant with our God to put away all the Wives;
ration for the building of living Houſes unto Po- and ſuch as are born of them. Ariſe, for this matter
ſterity ? For the pulling down of the lively Houſe belongeth to thee, we alſo will be with thee, Be of good
of God?
Courage, and do it.
How could Ezra hear this with his Cloaths, his When Miſchief is once done, the chief Care is
Hair, his Beard untorn? What Grief, what Aſto- how to redreſs it. The beſt way of Redreſs is the
niſhment muſt this news needs bring to a zealous deliberate undoing of that which we have rafhly
Heart? And, were it not that the Conſcience of his committed; the ſureſt Obligation to the undoing
fincere Reſpect of God's Glory relieved him, how of an evil Act, is an Oath or Covenant made with
could Ezra chooſe but repent of his Journey ; God for the Performance.
and ſay; Am I come from Babylon to find Paga There is no Man ſo Wiſe, but he may make
niſm in Judah? Did I leave Perſians, to meet with uſe of good Counſel, there is no Man ſo forward,
Canaanites? What do I hear if Feruſalem be remov- but he may abide Incitation. It is no ſmall En-
ed? How much better were a clear Captivity than couragement to ſee an hearty Afiſtance in an en-
an Idolatrous freedom? Wo is me, that having vious and difficult Service. Then aroſe Ezra, and
left many Jewiſh Hearts in Babylon, I now am for- made the chief Prieſts, the Levites, and all Ifrael to
ced to find Heathen Blood in Feruſalem !
Swear that they ſhould do according to this Word.
As a Man diſtracted with Sorrow, Ezra fits It is half done that is thus aſſured. There was
down upon the Earth with his Garments rent, need of a ſtrong power to diſſolve a Matrimonial,
with the Hair of his Head, and Beard pluckt off, though inordinate Love: Doubtleſs, theſe Men
wringing his Hands, knocking his Breaft, not had married out off Affection; their Hearts were
moving from his Place until the Evening-Sacrifice. no leſs ſet upon theſe Wives (though heatheniſh)
It is hard to be too much affected with the publick than if they had been of their own Tribes; nei-
Sins of God's People. Thoſe who find themſelves ther were their Children thus begotten, leſs dear
in the Ship of God's Church, cannot but be much unto them, than if they had lain in Jewiſh Wombs a
troubled with every dangerous Leak that it takes: Nothing leſs than an Oath of God therefore could
Common Caſes are not more neglected by the quit theſe Paſſions; that is both required and
Careleſs, than taken to heart by the Wiſe and taken.
Godly.
Now begins Ezra to conceive ſome Hope of
There, and thus, Ezra ſits aſtoniſhed until the preſent Redreſs; the Comfort whereof, yet, can-
Evening-Sacrifice : Others reſorted to him the not turn off his Sorrow for the Offence pa ſled; he
while, even all that trembled at the Words of the neither eats Bread, nor drinks Water; willingly
God of Iſrael; but to help on his Sorrow, not to puniſhing himſelf, becauſe Iſrael had finned: Now
relieve, neither doth any Man wiſh a Mitigation ſhall his Country-men eaſily read in his Face their
of his own, or others Grief. At laſt, he riſes up own Penance, and juſt Humiliation, and ſay,
from his heavineſs, and caſts himſelf upon his this Man takes no Joy in our Sufferings, he would
Knees, and ſpreads out his Hands unto the Lord not ſmart thus for us, if he did not defcry more
his God. Wherefore was all that Penſiveneſs, Danger towards us than we can apprehend,
Faſting, Silence, tearing of Hair and Cloaths, but Proclamation is made thorough fudab and Jeru-
to ſerve as a meet Preface to his Prayers? Where-Salem, under pain of Forfeiture of Subſtance, and
in he ſo freely pours out his Heart, as if it had Excommunication from God's People; that all the
been all diffolved into Devotion; profeſſing his Children of the Captivity ſhould gather them-
Shame to lift up his Face towards the Throne of felves together unto Feruſalem. They are met ac-
God; confeſſing the Iniquities of his People , cordingly; the Courts of God's Houſe are throng-
which were increaſed over their Heads, and grown ed with Penitents; and now, as if the Heaven
up unto Heaven, fetching their Treſpaſs far, and would teach them what to do, the Clouds rain
charging them deep; feelingly acknowledging the down abundance of Tears. What with thoſe fad
juſt Hand that had followed them, in all their Showers, what with their inward Remorſe, the
Judgments, and the juft Confuſion wherein they People ſit trembling in the open Courts; and h m-
now ſtand before the face of their God.
bly wait for the Reproof, for the Sentence of
Ezra,


ز

312
Contemplations.
Lib. XXI.
Jerufalem.
T
rough Hand, not ſhrinking at the Pain, or favou.I THirteen Years were now paffed, Nehe.1,2,3,4,
Ezra. He riſes up, and with a ſevere Counte-
, Amends :
; the Amends of
their Confeſſion, of their Separation : Not ſpa-
ring to ſearch their Wound; not neglecting the
meer Plaſter for their Cure. The People, as wil-
ling to be healedpatiently to
Ezra's to
ring the Scre ; As thou haft ſaid, ſo muſt we do; only lem; when Nehemiah the religious Courtier of Ar-
craving a fit proportion of Time and a due Affiftance taxerces, inquires of the Eftate of his Country, and
for the diſpatch of ſo long and important a Work. Brethren of Judea : He might well find
that holy
Ezra gladly hearkens to this, not ſo much Re- Scribe had not been idle : The Commiſſion of
queſt, as Counſel of Iſrael; the Charge is divided Artaxerxes had been improved by him to the ut
to Men, and Days; for two Months ſpace the Com- moft; Diſorders were reformed, but the
Walls lay
millioners ſit cloſe ; and within that compaſs, fi- waſte, the Temple was built, but the City was
niſh this buſineſs, not more thankleſs than necef- ruinous; and if ſome Streets were repaired, yet
fary : Doubtleſs much variety of Paffion met with they ſtood unguarded; open to the Mercy of an
them in this buſie Service; here you ſhould have Enemy, to the Infeſtation of ill Neighbourhood;
feen an affectionate Husband bitterly weeping at great Bodies muſt have ſlow Motions; as Jeruſa-
the Diſmiffion of a loving Wife, and drowning his lem, ſo the Church of God whoſe Type it was
,
laſt Farewel in Sobs : There you might have ſeen muſt be finiſht by leiſure.
a paſſionate Wife, hanging upon the Arms of her Nehemiah fat warm in the Court at Shuſhan, fa-
beloved Husband, and on her Knees,conjuring him voured by the great King Artaxerxes ; nothing
by his former Vows, and the dear Pledges of their could be wanting to him, whether for Pleaſure
Loves; and proffering with many Tears, to re-
or State ; what needed he to trouble his Head with
deem the Loſs of her Husband with the Change of Thoughts for Jeruſalem? What if thoſe remote
her Religion : Here you might have ſeen the Kin- Walls lay on Heaps while himſelfdwelt fair? What
dred and Parents of the Diſmiſſed, fhutting up if his far-diſtant Country-men be deſpiſed, while
their denied Suits with Rage and Threats ; there, himſelf is honoured by the great Monarch of the
the abandoned Children kneeling to their ſeem- World?
ingly-cruel Father, beſeeching him not to caft It is not ſo eaſie for gracious Diſpoſitions to
off the fruit of his own Loins; and expoftula- turn off the publick Calamities of God's Church:
ting, what they have offended in being his: The Neither can they do other than loſe their pri-
reſolved Iſraelites muſt be deaf, or blind to theſe vate Felicities in the common Diſtreſſes of the uni-
moving Objects; and ſo far forget Nature, as to verfal Body. If I forget thee, o Jeruſalem, let my
put off part of themſelves. Perſonal Inconveni- right Hand forget her Cunning; if I do not remember
ences have reaſon to yield to publick Miſchiefs : thee, let my Tongue cleave to the Roof of my Mouth.
Long Entertainment inakes that Sin hard to be e Many Fews went up from Babylon, and Shuſhan,
jected; whoſe firſt Motions might have been repel- to Jeruſalem ; few ever returned voluntarily from
led with eaſe.
their native Home, to the Region of their Cap-
Had not the Prohibition of theſe Marriages | tivity : Some occaſion drew Hanani with certain
been expreſs, and their Danger and Miſchief pal- others of Judah, to this Voyage. Of them doth
pable, the Care of their Separation had not bred Nehemiah carefully inquire the preſent Condition of
ſo much Tumult in Iſrael. He that ordained Ma-1 Feruſalem : It was no News that the People were
trimony, had upon fearful Curſes forbidden an Amiged, and Reproached, the Walls broken down,
unequal yoak with Infidels. Beſides the marring the Gates burnt with Fire. Even ſince ſince the
of the Church by the mixture of an unholy Seed, furious Vaſtation of Nebuzaradan, that City knew
Religion ſuffered for the preſent, and all good not better Terms : Seldom when doth the Spiri-
Hearts with it; many Tears, many Sacrifices need tual Jeruſalem fare otherwiſe in reſpect of outward
to expiate ſo foul an Offence, and to ſet Iſrael Eſtate ? External Glory and Magnificence is an
ſtraight again.
unſure Note of the Church.
All this while even theſe Meſline Jews were yet Well had Nehemiah hoped that the gracious Edict,
forward to build the Temple; the worſt Sinners and Beneficence of Darius, and the ſucceſſive Pa-
may yield an outward Conformity to Actions of tronage of his Lord Artaxerxes had by the conti-
Piety: Ezra hath done more Service in pulling nuance of twenty Years Favour advanced the
•dowit, than the Jews in building; without this Strength and Glory of Feruſalem ; but now, find-
Ad, the Temple might have ſtood, Religion muſt ing the holy City to lie ſtill in the Duſt of her
needs have fallen. Babel had been tranſlated to Fen Confuſion, neglected of God, deſpiſed of Men,
rufalem ; Fews had turned Gentiles. Oh happy Én- he fits down and Weeps, and Mourns, and Faſts,
deavours of devout and holy Ezra, that hath at and Prays to the God of Heaven. How many faw
once reſtored Judah to God, and to it ſelf. thoſe Ruines, and were little affected? He hears of
them afar off, and is thus paſſionate : How many
were upon this Sight affected with a fruitleſs Sor-
row? His Mourning is joyned with the Endea-
vours of Redreſs. În vain is that Grief which
hath no other end than it feif.
Nebemiah is reſoived to kneel to the King his
Maſter, for the repair of his Feruſalem ; he dares
not attempt the Suit till he have begun with God;
this

LIB. XXI.
313
Nehemiah building, &c.

ants.
after.
this good Courtier knew well that the Hearts of helps that baſhful Motion into the light; For what
theſe earthly Kings are in the over-ruling Handdoſt thou make requeſt? It is the praiſe of bounty
of the King of Heaven to incline whither he to draw on the juſt Petitions of fearful Suppli-
pleaſeth : Our Prayers are the only true means to
make way for our Succeſs; if in all our Occaſi Nehemiah dares not open his Mouth to the King,
ons we do not begin with the firſt mover, the till his Heart hath opened it felf by a ſudden eja-
courſe is Prepoſterous, and commonly ſpeeds there- culation to his God; no buſineſs can be fo haſty,
but our Prayer may prevent it; the wings thereof
Who dares cenſure the piery of Courtiers, when are ſo nimble, that it can fly up to Heaven, and fo-
he finds Nehemiah ſtanding before Artaxerxes? E- licit God, and bring down an Anſwer, before
ven the Perſian Palace is not uncapable of a Saint: ever our words need to come forth of our Lips.
No Man that waits on the Altar at Jeruſalem can In vain ſhall we hope that any deſign of ours can
compare for Zeal with him that waits on the proſper, if we have not firſt ſent this Meſſenger
Cup of a Pagan Monarch : The Mercies of God on our Errand.
are unlimited to Places, to Callings.
After this filent and inſenſible Preparation, New
Thus armed with Devotions doth Nehemiah bemiah moves his Suit to the King; yet not at
put himſelf into the preſence of his Maſter Ar- once, but by meet Degrees; firſt he craves leave
taxerxes. His face was overclouded with a deep for his Journey, and for Building: then he craves
Sadneſs, neither was he willing to clear it. The aid for both; both are granted ; Nehemiah departs;
King eaſily notes the diſparity of the countenance furniſhed with Letters to the Governors, for á
of the Bearer, and the Wine that he bears : And Convoy; with Letters to the Keeper of the Kings
in a gracious familiarity asks the reaſon of ſuch Forreſt for Timber. Not more full of deſire than
unwonted Change; how well it becomes the great hope.
to ſtoop unto a courteous Affability, and to ex Who ever
put his Hand to any great work for the
change words of Reſpect, even with their hum- behoof of Gods Church, without Oppoſition
ble Vaffals.
As the Walls of the Temple found buſie Enemies, ſo
Nehemiah had not been ſo long in the Court ſhall the Walls of the City; and theſe ſo much more,
but he knew that Princes like no other than chear as they promife more ſecurity and ſtrength to Jea
ful Attendants ; neither was he wont to bring ruſalem : Sanballat the Deputy-Lieutenant of the
any other face into that Preſence, than ſmooth, Moabites, and Tobiah the like Officer to the Ammo-
and ſmiling
nites, and Geſhem to the Arabians, are galled with
Greatneſs uſes to be full of Suſpicion, and where envy at the arrival of a Man authorized to feek
it ſees a dejection, and ſowerneſs of the Brows, the well-fare of the Children of Iſrael : There
is ready to apprehend ſome ſullen thoughts of cannot be a greater vexation to wicked Hearts,
Diſcontentment, or, at the leaſt, conftrues it for than to ſee the ſpiritual Jeruſalem in any likeli-
a diſreſpect to that Soveraignty, whoſe Beams hood of Proſperity. Evil Spirits and Men need
ſhould be of power to diſperſe all our inward no other Torment, than their own Deſpight.
Miſts: Even good manners forbid a Man to preſs This wiſe Courtier hath learnt that Secrecy is
into the preſence of a Prince, except he can ei- the fureſt way of any important Diſpatch. His
ther lay by theſe unpleaſing Paffions, or hide Errand could not but be known to the Governors,
them:
So had Nehemiah hitherto done : Now, he their furtherance was injoyned for the proviſion
purpoſely ſuffers his Sorrow to look through his of Materials ; elſe the Walls of Jeruſalem had overa
Eyes, that it may work both Inquiry, and Com- lookt the firſt notice of their Heathen Neighbours.
paffion from his Maſter; neither doth he fail of Without any noiſe doth Nehemiah ariſe in the dead
his hopes in either ; Why is tby Countenance Sad, See- of Night, and taking ſome few into his Compa-
ing thou art not fick? How ſenſible do we think the pany, none into his Counſel, he ſecretly rounds
Father of Mercies is of all our penſive Thoughts, the decayed Walls of Jeruſalem, and views the
when an Heathen Maſter is fo tender of a Ser Breaches, and obferves the Gates; and returns
vants Grief? How ready ſhould our Tongues be home in ſilence, joying in himſelf to foreſee thoſe
to lay open our cares to the God of all Comfort, Reparations, which none of the Inhabitants did
when we ſee Nehemiah ſo quick in the expreſſions once dream of: At laſt, when he had fully di-
of his Sorrow to an uncertain Ear?
To
geſted this great Work in his own Breaft, he calls
Let the King live for ever : Why ſhould not my Coun- the Rulers and Citizens together, and having con-
tenance be sad, when the City the place of my Fathers doled with them the common Diſtreſs, and Re-
Sepulchers lieth waſt, and the Gates thereof burnt with proach, he tells them of the Hand of his God,
fire ? Not without an humble Preface doth Nehe which was good upon him; he ſhews them the
miab lay forth his Grievance ; Complaints have gracious Commiſſion of the King his Maſter, for
ever an unpleaſing harſhneſs in them, which muſt that good work. They anſwer him with a zeaa
be taken off by ſome diſcreet Inſinuation : Al- lous incouragement of each other, Let us riſe up
though it could not but ſound well in the gene- and build. Such an hearty invitation countenan-
rous Ear of Artaxerxes, that his Servant was fo ced by Authority, hath eaſily ſtrengthened the
careful for the honour of his Country. As Na- hands of the Multitude; with what obfervance
ture hath made us all members of a Community, and dearneſs do they now look upon their unex-
and hath given us common Intereſts, fo, it is moſt peded Patron ? How do they honour him as a
pleaſing to us, to ſee theſe publick cares divide us Man ſent from Heaven, for the welfare of Jeru-
Salem ? Every Man flies to his Hodd and Trowel,
The King eaſily deſcries à fecret Supplication and rejoyces to ſecond ſo noble a Leader, in lay-
wrapt up in this moanful Anſwer, which the mo- ing a ſtone in that Wall of their common De
deft Suiter was afraid to diſcloſe, and therefore he | fence.
SA
Thorg

from our own.

314
Contemplations.
LIB. XXI.

Thoſe emulous Neighbours of theirs, Sanballat, Neither is it otherwiſe with the Head of theſe
Tobia, Geſhem, the chief Commanders of Moab, helliſh Complices; there needs no other cauſe of
Ammon, Arabia, have ſoon
eſpied the firft Morter his utmoſt fury, than to ſee a poor Soul ftrugling
that is laid upon that old Foundation. Envy is u to get out of the reach of his Tyranny. So do
ſually more quick-fighted than Love: And now Savage Beaſts briſtle up themſelves
, and make the
they ſcornfully apply themſelves to theſe deſpiſed moſt fierce Affaúlts, when they are in danger of
Jews, and think to ſcoff them out of their Work: loſing the Prey, which they had once teiſed
The favourableſt perſecution of any good Cauſe, on,
is the laſh of leud Tongues; whether by bitter In the mean while, what doth Nehemiah with
Taunts or by ſcurrilous Inveđives : Which it is as his Fews for their common Safety? They pray,
impoſſible to avoid, as neceſſary to contemn. The and watch; they pray unto God, they watch a
barking of theſe Dogs do not hinder Nehemiab gainſt the Enemy.
from walking on his Way; profefſing his Confi Thus, thus ſhall we happily prevail againſt
dence in the God of Heaven, whoſe Work that thoſe fpiritual Wickedneffes, which war againſt
was; he ſhakes off their impotent Malice, and our Souls : No Evil can ſurprize us if we watch;
goes on chearfully to build : Every Iſraelite knows no Evil can hurt us, if we pray; This is the Victory
his Station. Eliaſhib the high Prieſt, and the reſt that overcomes the World, even our Faith.
of that ſacred Tribe put the firſt hand to this Work; There was need of a continued Vigilancy; the
they build the Sheep-gate, and fanctifie it; and in Enemy was not more malicious, than ſubtile, and
it, all the reſt. As the firſt Fruits of the Field, had ſaid ; They ſhall not know, neither ſee, till we
ſo the firſt Stones of the Wall, are hallowed to come in the midſt amongst them, and ſay them. Open
God, by the Conſecration of thoſe devout Agents: force is not ſo dangerous, as cloſe diſſimulation;
That buſineſs is like to proſper, which begins with they meant to ſeem Jews while they were Moa-
God.
bites and Ammonites; and in the Cloaths of Bre-
No Man was idle, no part was intermitted ; all thren purpoſed to hide Murderers. Never is Sa-
Feruſalem was at once encompaſſed with buſie tan ſo prevalent, as when he comes transformed
Labourers. It cannot be but the joynt-indea- into an Angel of Light.
vours of faithful Hearts muſt raiſe the Walls of the It was a merciful providence of God, that made
Church.
theſe Men's Tongues the blabs of their own Coun-
Now Sanballat , and his Brethren, find ſome ſel : Many a fearful deſign had proſpered, if Wick-
matter to ſpend their ſcoffs upon; What do theſe edneſs could have been ſilent." Warning is a law-
feeble Fews? Will they fortifie themſelves? Will they ful guard to a wiſe Adverſary : Now doth Neben
Sacrifice? Will they mahe an end in a day? Will they miah arm his People ; and for the time, changes
revive the ſtones out of the heaps of rubbiſh which are their Trowels into Swords, and Spears, and Bows;
burnt ?
raiſing up their Courage with a vehement Exhor-
How baſely do carnal minds think of the Projects tation, to remember the Lord, which is great, and
and Actions of Gods Children; therefore villify- terrible, and to fight for their Brethren, their Sons,
ing them, becauſe they meaſure them by no other their Daughters, their Wives
, and their Houſes. No-
Line, than outward Probability. O fooliſh Moa- thing can fo hearten us to the encountring of any
bites, this work is Gods, and therefore in deſpight Evil, as the remembrance of that infinite Power
of all your Tongues and Hands it ſhall proſper : and Wiſdom which can either avert, or mitigate,
He hears you whom ye have blafphemed, and or ſanctifie it: We could not faint if we did not
ſhall turn your Reproach upon your own Heads. forget God.
And thou proud Ammonite, that couldſt ſay, If Neceſſity urges a Man to fight for himſelf,
a Fox go upon their Stone-wall be ſhall break it down, Love inables his Hand to fight for thoſe which
Shalt well find, that all the wolviſh Troops of your challenge a part in him; where Love meets with
Confederates ſhall not be able to remove one ſtone neceſſity, there can want no endeavour of Victo-
of this ſure Fortification ; while Moab and Ammon ry; Neceſſity can make even Cowards, valiant ;
repine and bluſter in vain, this Wall ſhall riſe ; Love make the Valiant, unreſiſtible : Nebemiah
and when Moab and Ammon ſhall lie in the Duft, doth not therefore perſwade thefe Fews to fight
this Wall ſhall ſtand. The Morter that hath been for themſelves, but for theirs : The judgment of
tempered with ſo many Prayers cannot but out- the Intereſt, and Danger, cannot but quicken the
laſt all the Flints, and Marbles of human Confi- dulleſt Spirits.
dence.
Diſcovered Counſels are already prevented :
Now the growth of this Wall hath turned the Theſe Serpents die by being firſt ſeen; When the
mirth of the Adverſaries into rage: Theſe Moa- Enemies heard that it was known unto us, they let
bites, Ammonites, Arabians, Aſhdadites conſpire all to-fall their Plot. Could we deſcry the Enterpriſes
gether, to fight againſt Jeruſalem, and while the of Satan, that Tempter would return aſhamed.
Morter is yet green, to demoliſh thoſe envied heaps. It is a ſafe point of Wiſdom to carry a jealous
What hath this City offended in deſiring to be Eye over thoſe whom we have once found hol-
defenced? What wrong could it be to wiſh a free-low, and hoſtile: From that time forth Nehemiah
dom from Wrongs? Were this People fo mighty, divided the Task, betwixt the Trowel, and the
that there could be danger in over-powering Sword ; ſo diſpoſing of every Ifraelite, that while
their Neighbours, or in relifting a common Sove- one Hand was a Maſon, the other was a Soldier:
raign, there might have appeared ſome colour for One is for Work, the other for Defence. Oh
this hoſtile Oppoſition; but, alas! what could a de- lively Image of the Church-militant, wherein
ſpiſed handful do to the prejudice of either? It is every one labours weaponed; wherein there is
quarrel enough to Jeruſalem that it would not be neither an idle Soldier, nor a ſecure Workman;
Miſerable.
Every one ſo builds, as that he is ready to ward
Tempta-




Lib. XXI.
Nehemiah redreſſing, &c.
315
Temptations ; every one fo wields the Sword of lation whereof, whether in the Matter, or the
the Spirit, for Defence, that withal he builds up Price, cannot but be ſinful.
himſelf in his moſt holy Faith ; here is neither a There could not be a jufter ground of Expo-
fruitleſs Valour, nor a unſafe Diligence.
ftulation than this of the oppreſſed Fews; Our
But what can our Weapons avail us, if there be Flesh is as the Fleſh of our Brethren, our Children as
not means to warn us of an Enemy? Without a their Children ; and lo, we bring into bondage our Sons
Trumpet we are armed in vain. The Work is great and our Daughters: While there is no Pifference
and large, and we are ſeparated upon the Wall
, one fur in Nature, why ſhould there be ſuch an injurious
from another : Yea, ſo far as the utmoſt Bounds of Diſproportion in Condition ? Even the ſame
the Earth, are we ſeparated one from another, Fleh may bear a juft Inequality ; fome may be
upon the Walls of the ſpiritual Jeruſalem ; only Rulers, while others are ſubject; ſome wealthy,
she ſacred Trumpets of God call us, who are di- others poor; but why thoſe wealthy Rulers ſhould
ftant in Place, to a Combination in Profeſſion tyrannize over thoſe poor Inferiours; and turn
And who are thoſe Trumpets, but the publick Brotherhood into Bondage, no reaſon can be gi-
Meſſengers of God, of whom God hath ſaid ; If ven but lawleſs Ambition ; if there were one Fleſhi
the Watchman See the Sword come, and blow not the of Peers, another of Peaſants, there ſhould be
Trumpet, and the People be not warned, if the Sword ſome colour for the proud Impoſitions of the
come, and take any perſon from among them, be is taken Grear, as becauſe the Fleſh of Beaſts is in a lower
away in bis Iniquity, but his Blood will I require at the Rank than ours, we kill, we devour it at plea-
Watchman's band. Wo be to us if we found not ; ſure ; but now ſince the large Body of Mankind
if the Sound we give be uncertain : wo be to our confiits of the ſame Fleſh, why ſhould the Hand
People, if when we premoniſh them of Enemies, ſtrike the Foot ? And if one Fleſh may challenge
of Judgments, they fit ſtill unmoved, not buckling meer Reſpects from us, how much more one Spi-
themſelves to a Reſiſtance, to a Prevention. rit? The Spirit is more noble than the Fleſh is
It is a mutual Aid, to which theſe Trumpets in- baſe ; the Fleſh is dead without the Spirit, the
vite us; we might fight apart, without the Signals Spirit without the Fleſh, active and immortal.
of War'; In what place ye hear the ſound of the Trum- Our Soul, though ſhapeleſs and immaterial, is
pet, refort ye thither unto us. There can be no fafe- more apparently one than the Fleſh; and if the
ty to the Church, but where every Man thinks Unity of our human Spirit call us to a mutual
his Life and Welfare conſiſts in his Fellows ; con- Care and Tenderneſs in our Carriage, each to
joined Forces may proſper, ſingle Oppoſitions are other, how much more of the Divine? By that
deſperate : All Hearts and Hands muſt meer in we are Men, by this we are Chriſt ans : As the
the common Quarrel.
Soul animates us to a natural Life, ſo doth God's
o Spirit animate the Soul to an Heavenly ; which
bohatou is ſo one, that it cannot be divided. How ſhould
that one Spirit cauſe us ſo far to forget all natu-
Nehemiah redreſſing the Extortion cal appreci in pifference in is not to contemn, nos
of the Jews. Svad, et enjoy the Miſeries of their Brethren, whether in
They are not Chriſtians, not Men, that can
40 proda on the Feſh or Spirit.
7 Ith what Difficulty do theſe miſerable Fews Good Nehemiah cannot chuſe but be much mo-
reign Enemies doth not more aflict them than and now, like an impartial Governor, he rebukes
the Extortion of their own: Dearth is added unto the Rulers and Nobles, whoſe Hand was thus
War: Miſeries do not ſtay for a mannerly Suc- bloody with Oppreſſion. As of Fiſhes, ſo of Men,
ceſſion to each other, but in a rude Importunity the leſſer are a Prey to the great: It is an ill Uſe
throng in at once. Babel may be built with eaſe, made of Power, when the weight of it ſerves on-
but whoſoever goes about to raiſe the Walls of ly to cruſh the Weak. There were no living
God's City, ſhall have his Hands full : the Incur- amongſt Men, had not God ordained higher than
fion of publick Enemies may be prevented with the higheſt; and yet higher than they. Emi-
Vigilancy and Power; but there is no Defence nency of Place cannot be better improved, than
againſt the ſecret Gripes of Oppreſſion.
by taking down mighty Offenders.
There is no Remedy, the Fews are ſo taken up If Nobility do imbaſe it ſelf to any foul Sin,
with their Trowel and Sword, for the time, that it is ſo much more worthy of Coertion, by how
they cannot attend their Trades; fo as, while the much the Perſon is of greater Mark.
Wall did riſe, their Eſtates muſt needs impair : The Juſtice of this Reproof could not but ſhame
even in the cheapeſt Seaſon they muſt needs be Impudence it ſelf; We after our Ability bave rea
poor, that earned nothing but the publick Safe- deemed our Brethren the fews which were ſold to the
ty; How much more in a common Scarcity? Heathen, and will you ſell your Brethren, or ſhall they
Their Houſes, Lands, Vineyards are therefore be ſold to us ? Shall they find at Home that Yoak of
mortgaged, yea, their very Skins are ſold for Corn, Bondage which they had put off Abroad? Whiles
to their Brethren: Neceflity forces them to ſell they are ſtill Jews, ſhall we turn Aſyrians? If
that, which it was Cruelty to buy ; What will we they muſt be Slaves, why not rather to Enemies
not, what muſt we not part with for Life? The than to Brethren? How much more tolerable
covetous Rulers did not conſider the Occaſions were a foreign Servitude than a domeſtical ? Be
of this Want, but the Advantage. Sometimes a aſhamed, Oye Nobles of Iſrael, to renew Babylon
Bargain may be as unmerciful as a Robbery : Cha- in Jeruſalem. I marvel not if the Offenders be
rity muſt be the Rule of all Contracts ; the vio- ftricken dumb with ſo unanſwerable an Expo-
SI 2
Itulation;
W of ved at the barbarous ex cornice but to len pretople;


316
LIB. XXI.
Contemplations.
ftulation ; Guiltineſs and Confufion have ſtopp'd well, that doth all that he may : it is not ſafe for
their Mouths.
either pare that a Prince ſhould live at the height
Many of thoſe who hảve not had Grace of his Power
, and if the Greateſt abate of their
enough to refrain Sin, yet are not ſo utterly void Right, is it for Inferiors to extort ? Had Nebemiib
of Grace as to maintain Sin ; our after-wits are aimed at his own Greatneſs, no Man could have
able to diſcern a kind of unreaſonableneſs in had fairer Pretences for his Gain.
thoſe wicked Actions, which the firſt appearance The former Governors that were before him were
repreſents unto us plauſible. Gain leads in Sin, chargeable unto the People, and had taken of them Bread
bur Shame follows it out. There are thoſe that and Wine, beſides forty ſhekels of Silver. His Foot
are bold and witty to bear out commodious or had not firſt trod in this commodicus Path ; it
pleaſant Evils ; neither could theſe Jewiſh Enor- was beaten by the Steps of his Predeceſſors ; nei
mities have wanted ſome colours of Defence ; ther did any of them walk beſides it: however it
their Stock was their own, which might have might be envious to raiſe new Taxations, yet to
been otherwiſe improved to no leſs Profit ; the continue thoſe he found unrepined at, had been
Offer, the Suit of theſe Bargains was from the out of the reach of exception: A good Gover-
Sellers ; theſe Eſcheats fell into their Hands un- nor looks not ſo much what hath been done, as
fought; neither did their Contract cauſe the Need what ſhould be ; Precedents, are not the Rule,
of their Brethren, but relieve it : but their Con- whereby he rules, but Juſtice, but Piery. So did
ſcience will not bear this Plea. I know not whe- not I, becauſe of the fear of the Lord : Laws are not
ther the maintenance of the leaſt Evil be not a ſtraighter curb to Subje&s, than Conſcience is
worſe than the commiſſion of the greateſt; this to good Princes.
may be of Frailty, that argues Obſtinacy : there They dare not do what they cannot do chari-
is hope of that Man that can bluſh and be fi- tably : what Advantage can they think it, to be
lent.
from under the Controlment of Men, when the
After the Conviction of the Fact, it is ſeaſona- God of Heaven notes and puniſhes their Offences ?
ble for Nehemiah to perſuade Reformation: no Who fo walkerh by this Rule, can neither err,
Oratory is ſo powerful as that of Mildneſs: eſpe- nor miſcarry. It is no truſting to the external
cially when we have to do with thoſe, who ei- Remedies of Sin, either they are not always pre-
ther through Stomach, or Greatneſs, may not en- fent; or, if preſent, not powerful enough; but
dure a rough Reproof: the Drops that fall eaſi- if the fear of God have once taken up the Heart,
ly upon the Corn, ripen and fill the Ear, but it goes ever with us, and is ſtrong enough to over-
the ſtormy Showers that fall with Violence, beat maſter the forcibleft Temptation.
down the Stalks flat to the Earth, and lay whole Therefore muſt theſe Fews follow this Example
Fields, without hope of recovery. Who can re- of Nehemiah, becauſe he followed not the Exam-
fiſt this ſweet and ſovereign Reprehenfion; Ought ple of his Predeceſſors; becauſe he left their Evil,
ge not to walk in the fear of our God, becauſe of the they muſt imitate his Good. In vain ſhall Rulers
reproach of the Heathen, our Enemies? Did we dwell adviſe againſt their own Practice ; when they
alone in the midſt of the Earth, yet the fear of lead the way, they may well challenge to be fol-
our God ſhould over-awe our Ways; but now lowed : Seldom hath it been ever ſeen that great
that we dwell in the midſt of our Enemies, whoſe Perſons have not been ſeconded in Evil ; why
Eyes are bent upon all our Actions, whoſe ſhould not their Power ſerve to make Patterns
Tongues are as ready to blaſpheme God, as we of their Vertues ? GB
to offend him, how carefully ſhould we avoid Thus well did it ſpeed with Nehemiah; his mer-
thoſe Sins, which may draw Shame upon our ciful Carriage and zealous Suit have drawn the
Profeſſion
Rulers to a Promiſe of Reftitution; We will reſtore
Now the Scandal' is worſe than the Fact ; thus them, and will require nothing of them, so will we do
ſhall Religion ſuffer more from the Heathen, than as thou ſaiſt.
Qur Brethren do from us : if Juſtice, if Charity It is no ſmall Advantage that theſe Nobles muſt
cannot fway with us, yet let the ſcornful Infulta-forego, in their Releaſes: there cannot be a bet-
tions of the prophane Gentiles, fright us from ter lign of a found Amendment, than that we can
theſe Preſſures. No ingenuous Diſpoſition can be content to be Loſers by our Repentance; ma-
be fo tender of his own Diſgrace, as the true Iļ ny formal Penitents have yielded to part with ſo
raelite is of the Reproach of his God: What is it much of their Sin, as may abate nothing of their
that he will not rather refrain, do, fuffer, than Profit; as if theſe Rulers ſhould have been
that glorious Name ſhall hazard a blemiſh? They willing to reſtore the Perſons, but withal ſhould
cannot want outward retentives from Sin, that have ſtood ftifly to require their Sums: this whi-
live either among Friends or Enemies; if Friends, ning and partial Satisfaction had been thankleſs
.
they may not be grieved ; if Enemies, they may True remorſe inlargeth the Heart, and openeth
not be provoked: thoſe that would live well, the Hand to a bountiful Redemption of our Er-
muſt ſtand in awe of all Eyes; even thoſe that rors.
are without the Church, yet may not be without Good Purpoſes do too often cool in time, and
Regard: no Perſon can be fo contemptible, as vaniſh into a careleſs Forgetfulneſs; Nehemiah
that his Cenfure ſhould be contemned.
feared this Iſſue of theſe holy Reſolutions; and
In diſſuading froin Sin, Reaſon it ſelf cannot therefore he proſecutes them in their firſt Heat ;
prevail more than Example. I likewiſe, and my not leaving theſe Promiſes, till he had ſecured
Brethren, and my Servants might exact of them Money, them with an Oath; the Prieſts are called for, that
and Corn. But from the time that I was appointed to in their Mouths the Adjuration may be more fo-
the charge of fudah, I, and my Brethren bave nor lemn and ſacred; it is the beſt Point of Wiſdom
eaten the Bread of the Governor. He ſhall never rule' to take the firſt Opportunity of fixing good Mo-
tions,
si
Lib. XXI.
Nehemiah redreſſing, &c.
317

1
tions, which otherwiſe are of themſelves light and the Heathen : And who is more Ethnick than Sana
flighty. To make all yet more ſure, their Oaths ballat ? What Pagan can be worſe than a mungre!
are croſs-barred with his Execration. Alſo I shook Idolater? And Gaſhmu faith it; Ask my Fellow
my lap and ſaid, So God ſhake out every Man from his elſe ; This Arabian was one of thoſe three Heads
houſe, and from his labour that performeth not this Pro- of all the Hoſtile Combination, againſt Feruſalem
mile, even thus be he ſhaken out and emptied : and all | againſt Nehemiah ; it would be wide with Inno-
the congregation ſaid, Amen. A Promiſe, an Oath, cence if Enemies might be allow'd to accuſe.
a Curſe, are paſſed upon this Act; now, no Il That the Jews think to rebel : A ftale Suggeſtion,
raelite dares falter in the Execution : when we but once powerful ; Malice hath learn'd to mil-
have a Sin in chaſe, it is good to follow it home, call all Actions; where the Hands cannot be
not llackning our Purſuit till we have fully pre- taxed, very Thoughts are prejudged : For which
vailed; and when it is once faln under our Hands, cauſe thous buildeſt the Wall, that thou maiſt be their
we cannot kill it too much.
King ; he was never true Ifraelite that hath not
Now Nehemiah having thus happily delivered paſſed ſpightful Slanders and Miſconſtructions :
his people from a domeſtical Captivity, com- Artaxerxes knew his Servant too well, to believe
mends his Service to the gracious Remuneration any Rumour, that ſhould have been ſo ſhameleſs;
of the Almighty ; Think upon me my God for good, the Ambition of Nehemiah was well known to
according to all that I have done for this people ; there reach only to the Cup, not to the Scepter of his
fore doth he refuſe the Bread of the Governor, Sovereign ; and yet, to make up a found Tale,
that he may receive the Reward of the Governor Prophets are ſuborned to preach, There is a King in Fu-
of Heaven: Had he taken a temporary Recom- dab: as if that Loyal Governor had corrupted the
pence, both he and it had been forgotten, now Pulpits alſo ; and had taught them the Language
he hath made an happy Change for Eternity. Not of Treaſon.
that he pleads his Merit, but ſues for Mercy ; But what of all this? What if ſome falfe Tongue
neither doth he pray to be remembred for his have whiſpered ſuch idle Tales ? It is not ſafe for
Work, but according to his work. Our good thee, O Nebemiah, to contemn Report : perhaps
Deeds, as they are well accepted of God, ſo they this News ſhall fly to the Court, and work thee a
shall not go unrewarded ; and what God will deadly Diſpleaſure ere thou canſt know thy ſelf
give, why may not we crave ? Doubtleſs, as we traduced ; come therefore, and let us take Coun-
may offer up our honeſt Obediences unto God, fo fel together : ſurely that Man cannot be ſparing
we may expect and beg his promiſed Retribuci- of any thing, that is prodigal of his Reputation.
ons ; not out of a proud Conceit of the worth of If ought under Heaven can
ferch Nehemiah out of
our Earnings, who at the beſt are no other than his Hold, it is the care of his Fame. But that
unprofitable Servants, but out of a faithful Depen- wary Governor fees a Net ſpread near unto this
dance upon his Pact of Bounty, who cannot be Stall; and therefore keeps aloof, nor without
leſs than his Word: O God, if we do ought that contempt of thoſe fly Devices. There are no ſuch
is good, it is thine Act, and not ours : crown things done as thou ſaiſt, but thou faineſt them out of
thine own Work in us, and take thou the Glory thine own heart : fome Imputations are beſt an-
of think own Mercies.
fwered with a neglective Denial : it falls out of
While Nehemiah is buſie in the reforming ten that Plain dealing puts Craft out of Coun-
Abuſes at Home, the Enemy is plotting againſt tenance.
him Abroad ; Sanballat, and Tobiah, and Geſhem the
Since neither Force nor Fraud can kill Nebe
Arabian conſpire againſt his Life, and, in him, miah, they will now try to draw him into a Sin,
againſt the Peace of Jeruſalem : What open Hoſti- and thereby into a Reproach; O God, that any
lity could not do, they hope to effect by Pretence Prophet's Tongue ſhould be mercenary! Shemaiah
of Treaties : four ſeveral Meſſages call Nehemiah the Seer, is hired by Tobiah and Sanballat, to fright
to a friendly meeting. Diſtruſt is a fure Guard. the Governor, with the Noiſe of his intended
The wiſe Governor hath learn'd to ſuſpect the Murder ; and to adviſe him for ſhelter, to fly to
hollow Favours of an Enemy, and to return them the forbidden Refuge of the Temple. The Co-
with ſafe and juft Excuſes. I cannot come down, lour was fair ; Violence is meant to thy Perſon,
why ſhould the Work ceaſe while I leave it, and come no Place but one can promiſe thee Safety ; the
dorun to you? I do not hear him ſay, You intend City hath as yet no Gates; come therefore, and
Miſchief to me; I will not come forth to you ; ſhut thy ſelf up in the Temple, there only ſhalt
though this were the proper Cauſe of his for thou be free from all Affaults.
bearance, but he turns them off with an Anſwer, And what if Nehemiah had hearkened to this
that had as much Truth as Reſervedneſs. Fraud Counſel ? Sin and Shame had followed; that ho-
is the firlieſt anſwered with Subtilty. Even In-ly Place was for none but Perſons Sacred, ſuch as
nocency is allowed a lawful Craft; that Man is were privileged by Blood and Function; others
in an ill caſe, that conceals no Truth from an fhould prefume, and offend in entring; and now,
Adverfàry. 9997 09 dom
what would the People ſay? What Thall become
What Intreaties cannot do, ſhall be attempted of us while our Governor hides his Head for fear?
by Threats ; Sanbalat’s Servant comes now the Where ſhall we find a Temple to ſecure us?
fifth time, with an open'd Letter, importing dan- What do we depending upon a cowardly Lea-
gerous Intimations wherein is written, It is reported der ?
among the Heathen, and Gafhmu ſaith it, that the Well did Nehemiah fore-caſt theſe Circumſtances,
Fews think to rebel; for which cauſe thou buildeſt the both of Ad and Event, and therefore reſolving to
Wall that thou maiſt be their King. It is reported : And diſtruſt a Prophet that perſuaded him to the vio-
what Falfhood may not plead this Warrant : lation of a Law, he rejects the Motion with Scorn;
What can be more lying than Report ? Among Should ſuck a Man as I fly? Should I go into the Tem-
plc
318
Lib. XXI.
Contemplations.

ple to ſave my Life? I will not go : It is fit for ſpacious Court of the Palace is turned into a Roya
great Perſons to ſtand upon the Honour of their al Hall, the Walls are of rich Hangings, the pil-
Places; their very Stations ſhould put thoſe Spi- lars of Marble, the Beds of Silver and Gold, the
rits into them, that ſhould make them hate to Pavement of Porphiry curioully checkered; the
ſtoop unto baſe Conditions.
Wine and the Veſſeis ftrove whether ſhould be
Had God ſent this Meſſage, we know he hath the richer; no Men drunk in worſe than Gold,
Power to diſpenſe with his own Laws ; but well and while the Metal was the ſame, the Form of
might the contradiction of a Law argue the Mef- each Cup was diverſe; the Attendance was an-
fage not fent of God. God, as he is One, fo doth ſwerable to the Chear; and the Freedom masch-
He perfe&ly agree with Himſelf. If any private ed both: here was no compulſion, either to the
Spirit croſs a written Word, let him be accurſed. Meaſure, or Quality of the Draught; every Man's
rule was his own choice. Who can but bluſh to
ſee forced Healths in Chriſtian Banquets, when
the Civility of very Pagans commands Liberty ?
Ahaſuerus Feaſting, Vaſhti caſt I cannot but envy the Modeſty of Heathen
Dames, Vaſhti the Queen, and her Ladies, with
off, Eſther choſen. all the ſeveral Ranks of that Sex, feaſt apart ; en-
tertaining each other, with a baſhful Courtefie,
Eſther 1.2.
WHat Bounds can be ſet to human without Wantonneſs
, without that wild Scurrili-
Ambition ? Abafuerus, that is, ty, which uſeth to haunt promiſcuous Meetings:
Xerxes the Son of Darius, is already the King of Oh ſhameful Unchaſtity of thoſe looſe Chriſtians,
an hundred and ſeven and twenty Provinces, and who muſt feed their Luft, while they fill their
now is ready to fight for more. He hath newly Bellies; and think the Feaſt imperfect, where
ſubdued Egypt, and is now addreſſing himſelf for they may not ſatiate their Eye no leſs than Pa-
the Conqueſt of Greece. He cannot hope ever to late.
fee all the Land that he poſſeſſeth, and yet he The laſt Day of this pompous Feaſt is now come:
cannot be quiet, whiles he hears of more. Leſs King Abaſuerus is ſo much more cheerful, by how
than two Ells of Earth ſhall ere long ſerve him, much his Gueſts are near to their Diſmiffion. Eve-
whom, for the time, a whole World ſhall ſcarce ry one is wont to cloſe up his Courteſie with ſo
ſatisfie; in vain ſhall a Man ſtrive to have that much more Paffion, as the laſt Ads uſe to make
which he cannot enjoy, and to enjoy ought by the deeper Impreſſion: And now, that he might at
meer relation ; it is a windy Happineſs that is once amaze, and endear the Beholders, Vaſhti the
ſought in the exageration of thoſe Titles, which Queen in all her Royalty, is called for; Her fight
are taken upon others Credit, without the Senſe Thall ſhut up the Feaſt, that the Princes and the
of the Owner: nothing can fill the Heart of Man, People may fay, How happy is King Abafuerus, not
but he that made it.
ſo much in this Greatneſs, as in that Beauty !
This great Monarch, partly in Triumph of the Seven Officers of the Chamber are ſent to car-
great Victories, that he hath lately won in Egypt, ry the Meſſage, to attend her Entrance, and are
and partly, for the Animation of his Princes and returned with a Denial: perhaps Vaſhti thought,
Soldiers to his future Exploits, makes a Feaſt, like What means this uncouth Motion More than
himſelf, Royal and Magnificent.
fix Months hath this Feaſt continued, and all this
What is Greatneſs if it be not ſhewed ? And while we have enjoyed the wonted Liberty of
wherein can Greatneſs be better ſhown, than in our Sex; were the King ſtill himſelf, this Com-
the Atchievements of War, and the Entertainment mand could not be ſent; it is the Wine, and not
of Peace ?
he, that is guilty of this Errand. Is it for me to
All other Feaſts were but Hunger to this of humour him in ſo vain a Deſire ? Will it agree
Ahaſuerus , whether we regard the number of with our modeſt Reſervedneſs, to offer our ſelves
Gueſts, or the largeneſs of Preparation, or conti- to be gazed at by Millions of Eyes? Who knows
nuance of Time : During the Space of a whole what wanton Attempts may follow upon this un-
half Year, all the Tables were ſumptuouſly fur- governed Exceſs ? This very Meſſage argues that
niſhed for all Comers from India to Ethiopia ; a Wit and Reaſon have yielded their Places to that
world of Meat ; every Meal was ſo ſet on, as if beſotting Liquor. Nothing but Abſence can ſe-
it ſhould have been the laſt : yer all this long cure us from ſome unbeſeeming Profer ; neither
Feaſt hath an end ; and all this Glory is ſhut up doubt I, but the King when he returns to him-
in forgetfulneſs: What is Ahaſuerus the better, that ſelf, will give me Thanks for ſo wiſe a fora
his Peers then ſaid, He was incomparably Great ? | bearance.
What are his Peers the better, that they were Thus upon the Conceit (as is likely) that her
feaſted ? Happy is he that eats Bread and drinks Preſence would be either needleſs, or unſafe,
new Wine in the Kingdom of God; this Ban-Vaſhti refuſeth to come ; although perhaps her
quer is for Eternity ; without intermiſſion, with great Spirits thought much to receive a Command
out ſatiecy.
from the hand of Officers.
What
The Blood that is once
ners, met at the Boards of Abafuerus? What con- apt to boil with Rage: Ahaſuerus is very wroth
fluence of ſtrange Gueſts was there now to Shu- with this indign Repulſe : it was the Oftentation
Jhan? And, left the Glory of this great King might of his Glory, and Might, that he affected, before
ſeem, like ſome coarſe Picture, only fair afar off, theſe Princes, Peers, People ; and now that ſeems
after the Princes and Nobles of the remote Pro- eclipſed, in the ſhutting up of all his Magnifi-
vinces, all the People of Shuſhan are entertained, cence, with the diſgraceful Affront of a Woman.
for ſeven Days with equal Pomp and State ; the | It vexes him to think that thoſe Nobles, whom
he

els
Watie variety of Habits
, of Languages, of Man fromheth blood Oficere inflamed with Wine
, is


LIB. XXI. A HASU ER Us feaſting, c.
319

he meant to ſend away aſtoniſhed with the Ad- foever, a Queen of ſo great Spirits, could not want
miration of his Power and Majeſty, ſhould now ſtrength of Favour and Faētion, in the Perſian
ſay: What boots it Abaſuerus to rule afar off, when Court; which could not but take Fire at fo de-
he cannot command at home? In vain doth he ſperate a Motion. Faithful Stateſmen, overlook-
boaſt to govern Kings, whiles he is checked by a ing private Reſpects, muſt bend their Eyes upon
Woman.
publick Dangers, labouring to prevent a common
Whatever were the Intentions of Vaſhti, ſurely Miſchief, though with the Adventure of their
her Diſobedience was inexcuſable, it is not for a own. Nature had taught theſe Pagans the necef-
good Wife to judge of her Husband's Will, but ſity of a female ſubjection; and the Hate and
to execute it: neither Wit, nor Stomach may Scorn of a proud Diſobedience. They have un-
carry her into a curious Inquiſition into the Rea- learned the very Dictates of Nature, that can abide
fons of an enjoined Charge, much lefs to a Reſi- the Head to be ſet below the Rib.
ſtance : but in a hood-wink'd Simplicity ſhe muſt I cannot ſay but Vaſhti was worthy of a ſharp
follow, whither ſhe is led ; as one that holds her Cenſure ; I cannot ſay ſhe was worthy a Repudia-
chief Praiſe to conſiſt in Subjection.
tion. This Plaiſter drew too hard it was but
Where ſhould the Perfection of Wiſdom dwell, heathen Juſtice to puniſh the Wife’s Diſobedience
if not in the Courts of great Printes? Or, what in one indifferent Act, with a Divorce : Nothing
can the Treaſures of Monarchs purchaſe more but the Violation of the Marriage-bed, can either
invaluably precious, than learned and judicious break or unty the Knot of Marriage. Had ſhe
Attendance? Or, who can be ſo fit for Honour not been a Queen, had not that contemptuous
as the wiſeſt.
Ad been publick, the Sentence had not been fo
I doubt how Ahaſuersis could have been ſo great, hard; now the Puniſhment muſt be Exemplary,
if his Throne had not been ſtill compaffed with left the Sin ſhould be ſo. Many a one had ſmarted
them that knew the Times, and underſtood the leſs, if their Perſnos if their Place had been meaner.
Law, and Judgment. Theſe were his Oracles in The King, the Princes approve this heavy
all his Doubts. Theſe are now conſulted in this Judgment of Memucan : It is not in the Power of
Difficulty ; neither muſt their Advice be ſecretly the fair Face of Vaſhti, to warrant her Stomach :
whiſpered in the King's Ear, but publickly de- No doubt many Meſſages paſſed e'er the Rigour
livered in the Audience of all the Princes. It is a of this Execution: That great Heart knows not
perilous Way that theſe Sages are called to go, to relent, but will rather break, than yield to an
betwixt a Husband and Wife ; eſpecially of ſuch humble Deprecation. When the Stone and the
Power and Eminency; yet Memucan fears not to Steel meet, Fire is ſtricken ; it is a ſoft Anſwer
paſs a heavy Sentence againſt Queen Vahti. Vaſhti that appeaſeth Wrath. Vaſhti is caſt off, Letters
the Queen hath not done wrong to the King only, but are ſent from the King, into all his Provinces, to
alſo to all the Princes, and all the People, that are in all command that every Man ſhould rule at Home ;
the Provinces of the King Ahaſuerus. A deep and the Court affords them an awful Pattern of Au-
ſore Crimination ; Injuries are ſo much more in- thority. Had not Abaſuerus doted much upon
tolerable, as they are dilated unto more ; thoſe Vaſhti's Beauty, he had not called her forth at the
Offences which are of narrow extent, may receive Feaſt, to be wondred at, by his Peers and People,
an eaſie ſatisfaction ; the Amends are not poffi- yet now he ſo feels the Wound of his Reputation,
ble, where the Wrong is univerſal: For this Deed that he forgets he ever felt any Wound of his Af-
of the Queen ſhall come abroad to all Women, ſo that fe&ion. Even the greateſt Love may be over-
they shall deſpiſe their Husbands in their Eyes : Indeed ſtrained : It is not ſafe preſuming upon the deepeſt
ſo publick a Fact muſt needs fly; that Concourſe Aſſurances of Dearneſs : There is no Heart that
gave fit opportunity to diffuſe it all the World may not be eſtranged. It is not poſſible that
over ; the Examples of the Great are eaſily drawn great Princes ſhould want ſoothing up in all their
into Rules. Bad Leſſons are apt to be taken out; Inclinations, in all their Actions : While Abaſuerus
as Honour, fo Contempt falls down from the is following the Chaſe of his Ambition, in the
Head to the Skirts ; never aſcends from the Skirts Wars of Greece, his followers are providing for his
to the Head.
Luſt at Home; nothing could ſound more plea-
Theſe wiſe Men are ſo much the more ſenſible ſing to a carnal Ear, than that all the fair young
of this Danger, as they ſaw it more likely, the Virgins, throughout all his Dominions, ſhould
caſe might prove their own. Likewiſe all the be gathered into his Palace at Shuſhan, for his
Ladies of Perſia and Media ſay this day unto all the Aſſay, and Choice: The Decree is ſoon publiſhed
King's Princes
. The firſt Precedents of Evil muſt the Charge is committed to Hegai, the King's
be carefully avoided, if we care to keep a con- Chamberlain, both of their Purification, and O-
ſtant Order in Good. Prudence cannot betternaments.
beftir it ſelf, than in keeping Miſchief from What Strife ; what Emulation was nov,
Home.
amongſt all the Perſian Damſels, that either were,
The Foundation of this Doom of Memucan is or thought themſelves fáir ? Every one hopes to
mot laid ſo deep for nothing ; If it pleaſe the King, be a Queen, and fees no Reaſon why any other
Let there go a Royal Commandment from him, and let it ſhould be thought more excellent : How happy
be written among the Laws of Perſians and Medi- were we if we could be ſo ambitious of our El
ans, that it be not altered, that Vaſhti come no more be- poufals to the King of Heaven?
fore Abafiterus; and let the King give her Royal Eſtate Amongſt all this Throng of Virgins, God hath
to another that is better than ſhe. How bold a Word provided a Wife for Abaſuerus ; having determined
was this, and how hazardous ? Had Ahaſuerus his Choice, where moſt advantage Thall riſe to
more loved the Beauty of Vaſhti than his Honour, his forlorn People.
Memucan had ſpoken againſt his own Life: How-
The



320
Contemplations.
LIB. XXI.

The Jews were miſerably ſcattered over the Vaſhti was caſt off at a Feaſt, ſo with a folema
World, in that woful Deportation under Feconiah; Feaſt ſhall Eſther be eſpouſed: Here wanted no
ſcarce a Handful of them returned to Feruſalem ; Triumph to expreſs the Joy of this great Bride-
the Reſt remain ftill diſperſed where they may, groom ; and that the World might witneſs he
but have leave to live. There are many Thou- could be no leſs loving, than ſevere, all his Prom
ſands of them turned over with the Babylonian Mo- vinces ſhall feel the Pleaſure of this happy Macch,
narchy, to the Perſian ; amongſt the Reft, was in their Immunities, in their Rich Gifts.
Mordecai, the Son of Fair, of the Tribe of Ben With what envious Eyes do we think Valhes
jamin; a Man of no mean Note or Ability; who, lookt upon her Glorious Rival? How doth the
living in Shuſhan, had brought up, Hadaſſab, or now (though too late ) ſecretly chide her peeviſh
Eſther, his Uncles Daughter, in a liberal Faſhion: Will, that had thus ſtript her of her Royal Crown,
It was happy for this Orphan, that in a Region of and made way for a more happy Succeſſor : Lit
Captivity, the light into ſuch good Hands; her tle did ſhe think her Refuſal could have had ſo
wife Kinſman finds it fit, that her Breeding, and hainous a Conſtruction : Little did the fear, that
Habit ſhould be Perſian like; in outward and civil one Word (perhaps not ill meant ) ſhould have
Forms, there was no need to vary from the Hea- forfeited her Husband, her Crown, and all that
then ; her Religion muſt be her own ; the reſt ſhe was. Whofo is not wiſe enough to forecaſt
was ſo altogether theirs, that her very Nation was the Danger of an Offence, or Indiſcretion, may
not diſcerned.
have leiſure enough of an unſeaſonable Repen-
The ſame God that had given incomparable tance.
Beauty to this Jewels, gave her alſo Favour in the That Mind is truly great and noble, that is not
Eyes of Hegai, the Keeper of the Women : She is changed with the higheſt Proſperity : Queen
not only taken into the Perſian Court, as one of the Eſther cannot forget her Cozen Mordecai : No
ſelected Virgins, but obſerved with more than Pomp can make her ſleight the Charge of ſo dear
ordinary Reſpect, all Neceſſaries for her ſpeedy a Kinſman : In all her Royalty, ſhe cafts her Eye
Purification are brought to her ; ſeven Maids are upon him, amongſt the Throng of Beholders, but
allowed for her Attendance, and the beſt and ſhe muſt not know him ; her Obedience keeps her
moſt honourable Place in that Seraglio is allotted in awe, and will not ſuffer her to draw him up
to her; as if this great Officer had deſigned her with her, to the Participation of her Honour ; it
for a Queen, before the Choice of his Maſter. troubles her not a little, to forbear this Duty
What ftrange Preparation was here for the im- but ſhe muſt : It is enough for her, that Mordecai
pure Bed of an Heathen? Every Virgin muſt be hath commanded her not to be known, who, or
ſix Months purified with Oyl of Mirrh, and fix whoſe ſhe was.
other Months perfumed with ſweet Oders, beſides Perhaps the wiſe Jew feared, that while her
thoſe ſpecial Receipts that were allowed to each Honour was yet green, and unſetled, the Notice
upon their own Election : O God, what Care, of her Nation, and the Name of a deſpiſed Cap-
what Coft is requiſite to that Soul which ſhould be tive might be ſome Blemiſh to her in that proud
addreſſed a fit Bride for thine own holy and glori-Court; when as afterwards, upon the Merit of
ous Majeſty ?
her Carriage, and the full Poſſeſſion of all Hearts,
When we have ſcoured our ſelves with the moſt her Name might dignify her Nation, and coun
cleaneſt Oyl of our Repentance, and have per- termand all Reproaches.
fumed our felves with thy beſt Graces, and our Mordecai was an Officer in the Court of Abalasan
perfecteſt Obedience, it is the only Praiſe of thy erus ; his Service called him daily to attend in the
Mercy, that we may be accepted.
King's Gate ; much better might he, being a Jew,
The other Virgins paffed their Probation, un ſerve a Pagan Mafter, than his Foſter-daughter
regarded; when Eſther's turn came, though ſhe might aſcend to a Pagan's Bed.
required nothing, but took what was given her; If the Neceſſity or Convenience of his Occaſi-
though ſhe affected nothing, but brought that ons called him to ſerve; his Piety and Religion
Face, that Demeanure, which Nature had caſt called him to Faithfulneſs in his Service : Iwo
upon her, no Eye ſees her without Admiration ; of the King's Camberlains, Bigthana and Terij,
the King takes ſuch Pleaſure in her Beauty, that conſpire againſt the Life of their Soveraign. No
contemning all the other vulgar Forms, his Greatneſs can ſecure from Treachery, or Vio-
Choice is fully fixed upon her : All Things muſt lence: He that ruled over Millions of Men,
proſper where God hath intended the Succeſs: through an hundred and ſeven and twenty Pro-
the moſt wiſe Providence of the Almighty fetches vinces, cannot aſſure himſelf from the Hand of a
his Projects from far ; the Preparation and Ad- Villain; he that had the Power of other Mens
vantage of his own People is in Hand; for the lives is in danger of his own. Happy is that Man,
contriving of this, Vaſhti ſhall be abandoned; the that is once poſſeſſed of a Crown incorruptible,
Virgins ſhall be choſen ; Eſther only ſhall pleaſe unfadable, reſerved for him in Heaven: No Force,
Ahaſuerus ; Mordecai ſhall diſpleaſe Haman; Ha- no Treaſon can reach thither, there can be no
man's Ruin fhall raiſe Mordecai : The Purpoſes of Peril of either Violence, or Forfeiture.
God cannot be judged by his remote Actions ; The likelieſt Defence of the Perſon of any
only the Accompliſhment ſhews his Deſigns ; in prince, is the Fidelity of his Attendants : Morde-
the mean time, it pleaſeth him to look another cai over-hears the Whiſpering of theſe wicked
Way, than he moves ; and to work his own Ends, Conſpirators; and reveals it to Eſther ; ſhe ( as
by arbitrary and unkindly Accidents.
glad of ſuch an Opportunity to commend unto
None but Eſther ſhall ſucceed Vaſhti; ſhe only Abafuerus the Loyalty of him whom the durft but
carries the Heart of Ahaſuerus from
all her Sex ; ſecretly honour ) reveals it to the King; the Cir:
the Royal Crown is ſet upon her Head; and, as cumſtances are examined, the Plot is diſcovered,
the

LIB. XXI.
321
A HASUER us feaſting, &c.
ز
Eſther 3.4:
the Traytors executed, the Service recorded in cur the forfeiture of thy Place, of thy Life fol a
the Perſian Annals. A good Foundation is thus Courteſie? If thou wilt not bow with others,
laid for Mordecai's Advancement, which yet is not expect to ſuffer alone; perhaps ( they thought)
over haftened, on either Part: Worthy Diſpoſiti- this Omiſſion was unheedy ; in a Caſe of Igno
ons labour only to deſerve well, leaving the Care rance, or Incogitancy, it was a friendly Office to
of their Remuneration to them whom it con- admoniſh ; the sight of the Error had been the
concerns : It is fit that God's Leiſure ſhould be at- | Remedy.
tended in all his Deſignments; the Hour is ſet, Mordecai hears their Challenge, their Advice
when Mordecai ſhall be raiſed: If in the mean and thinks good to anſwer both with filence; as
time there be an Intervention, not only of Neg: willing they ſhould imagine his Inflexibleneſs pro-
lect, but of Fears and Dangers, all theſe fall ceeded from a Reſolution ; and that Reſolution
make his Honour ſo much more ſweet, more pre- upon fome ſecret Grounds, which he needed not
cious.
impart: at laſt yet he imparts thus much : Ler
it fuffice that I am a few, and Haman an Ama-
lekite.
After a private Expoftulation, the continuance
Haman diſreſpected by Morde- of chat open Negled is conſtrued for a fullen Ob
cai; Mordecai's Meſſage to fenfible' of the Contempt : Men are commonly
Eſther.
impatient to loſe the Thank of their Endeavours,
and are prone to hate whom they cannot reform.
Partly therefore to pick a Thank, and partly to
Eſides the Charge of his Office, the revenge this contumacy, theſe Officers turn In-
Care of Eſther's Proſperity calls formers againſt Mordecai, neither meant to make
Mordecai to the King's Gate ; and fixes him there : the Matter fairer than it was ; they tell Haman
With whac inward Contentment did he think of how proud and ſtubborn a few fare amongſt them,
his fo Royal Pupil ? Here I ſit among my Fellows; how ill they could brook ſo faucy an Affront to
little doth the World think, that mine Adopted be offered to his Greatneſs ; how ſeriouſly they
Child ſits in the Throne of Perſia ; that the great had expoftulated, how ftomachfully the Offender
Empreſs of the World owes her ſelf to me; I perſiſted ; and beſeech him, that he would be
inight have more Honour, I could not have fo pleaſed in his next Paffage, to caſt fome Glances
much ſecret Comfort, if all Shuſhan knew what that way, and but obſerve the Faſhion of that in.
Intereſt I have in Queen Eſther.
tolerable Inſolency:
While his Heart is taken up with theſe The proud Agagite cannot long endure the very
Thoughts, who ſhould come ruffling by him, Expectation of ſuch an Indignity ? On purpoſe
but the new-raiſed Favourite of King Abaſuerus, | doth he ſtalk thither, with higher than his ordi-
Haman the Son of Ammedatha the Agagite? Him nary Steps ; ſnuffing up the Air as he goes, and
hath the great King unexpectedly advanced, and would ſee the Man that durft deny Reverence to
fer his Seat above all the Princes that were with the greateſt Prince of Perſia.
him : The gracious Reſpects of Princes are not al Mordecai holds his old Poſture ; only he is ſo
ways led my Merir, but by their own Will; much more careleſs, as he ſees Haman more dif-
which is ever affected to be ſo much the freer, dainful and imperious ; neither of them goes
as themſelves would be held more great.
about to hide his Paſſion; one look'd as if he ſaid,
When the Sun ſhines upon the Dial, every I hate the Pride of Haman ; the other look'd, as
Paſſenger will be looking at it: There needed no if he ſaid, I will plague the Contempt of Morde-
command of Reverence, where Ahaſuerus was cai: How did the Eyes of Haman ſparkle with Fun
pleaſed to countenance: All Knees will bow ry, and as it were dart out deadly Beams in the
alone even to forbidden Idols of Honour ; how Face of that deſpightful Jew? How did he ſwell
much more where Royal Authority injoyns Obei- with Indignation ; and then again wax pale with
ſance ? All the Servants, all the Subjects of King Anger ? Shortly, his very Brow and his Motion
Ahaſuerus are willingly proftrate before this great bad Mordecai look for the utmoſt of Revenge.
Mignion of their Soveraign ; only Mordecai ftands Mordecai foreſees his Danger, and contemns it;
ftiff, as if he faw nothing more than a Man in no Frowns, no Threats can ſupple thofe Joints a
that proud Agagite.
he may break, he will not bow.
They are not obſerved that do as the moſt; but What ſhall we ſay then to this obfirmed Reſo-
if any one Man ſhall vary from the Multitude, all lution of Mordecai? What is it, what can it be,
Eyes are turned upon him: Mordecai's Fellow- that ſo ſtiffens the Knees of Mordecai, that Death
officers note this palpable Irreverence, and expo- is more eaſie to him than their Incurvation? Cer-
ftulate it ; Why tranſgreſeſt thou the King's Com- tainly, if meer Civility were in queſtion, this wil-
mandments? Conſidereft thou not how far this ful (rreverence to ſo great a Peer, could not paſs
Affront reacheth? It is not the Perſon of Haman, without the juft Cenſure of a rude Perverſneſs;
whom thou refuſeſt to adore, but the King in It is Religion that forbids this Obeiſance, and tells
him : Neither do we regard ſo much the Man, as him, that ſuch Courteſie could not be free from
the Command : Let him be never ſo vile whom Sin; whether it were that more than human Ho-
the King bids to be honoured, with what ſafety nour was required to this new-erected Image of
can a Subject examine the Charge, or reſiſt it? | the great King, as the Perſians were ever wont to be
His Unworthineſs cannot diſpence with our noted for too much laviſhneſs in theſe courtly De-
Loyalty.
votions : Or, whether it were that the ancient
What a dangerous Wilfulneſs ſhould it be to in- Curſe wherewith God had branded the Blood ,
To
and

322
Contemplations.
LIB. XXI.
Deut. 25.19
and Stock of Haman, made it un- but it was, becauſe all finned in that One : Had
Exod. 17.16. lawful for an Ifraelite to give him not all Men been in Adam, all had not fain it
any Obſervance : For the Amale-him, all had not died in him; it was not the Man,
kites (of whoſe Royal Line Haman was defcen- but Mankind that fell into Sin, and by Sin, into
ded) were the Nation, with which God had Death: No Man can complain of Puniſhment
ſworn perpetual Hoſtility; and whoſe Memory he while no Man can exempt himſelf from the Tranf
had ſtraitly charged his people to root out from greſſion : Unmerciful Human would have imbrued
under Heaven; how may I (thinks he) Adore, his Hands in that Blood, which he could not bue
where God commands me to Deteſt? How may confeſs Innocent.
I profeſs Reſpect, where God profeffeth Enmity? It is a rare thing, if the height of Favour cauſe
How may I contribute to the eſtabliſhment of not Preſumption, ſuch is Haman's Greatneſs, that
that Seed upon Earth, which God hath charged to he takes his Deſign for granted, e'er it can receive
be pulled up from under Heaven? Outward Acti- a Motion; the fitteft days for this great Maſſacre,
ons of Indifferency when once they are felt to are determined by the Lots of their common Di-
trench upon the Confcierice, lay deep Obligati- vination; according whereunto Haman chooſeth
ons upon the Soul, even while they are moſt Night- the hour of this bloody Suit ; and now, waited
ed by careleſs Hearts.
on by Opportunity, he addreſſeth himſelf to King
In what a flame of Wrath doth Haman live this Ahaſuerus, There is a certain People ſcattered abroad,
while? Wherewith he could not but have con- and diſperſed among the People, in all the Provinces of
fumed his own Heart, had he not given vent to the Kingdom, and their Laws are diverſe from all Pec-
that Rage in his aſſured purpoſes of Revenge : ple; neither keep they the Kings Laws, therefore it is
Great Men's Anger is like to themſelves, ſtrong, not for the Kings profit to ſuffer them ; if it pleaſe the
fierce, ambitious, of an exceflive Satisfaction. King, let it be written that they may be deſtroyed, and
Haman ſcorns to take up with the blood of Mor- I will pay ten thouſand Talents of Silver to the Hands
decai; this were but a vulgar amends ; poor Men of the Officers. With what cunning hath this Man
can kill where they hate, and expiate their own couched his Malice? He doth thot ſay, there is a
Wrong, with the life of a ſingle Enemy: Ha- Few that hath affronted me, let me be avenged
man's fury ſhall fly an higher Pitch; Millions of of his Nation; this rancour was too monſtrous to
Throats are few enow to bleed for this Offence : be confeſſed; perhaps this Suggeſtion might have
It is a few that hath deſpighted him, all the whole bred in the mind of Ahaſuerus a conceit of Ha-
Nation of the Jews ſhall periſh for the Stomack man's ill Nature, and intolerable Immanity ; but
of this one : The Monarchy of the World was his pretences are plauſible, and ſuch as drive at
now in the Hand of the Perſian as Judæa was no other, than the publick Good; every word
within this Compaſs, ſo there was ſcarce a few hath his Infinuation, It is a ſcattered People ; were
upon Earth, without the Verge of the Perſian the Nation intire, their maintenance could not
Dominions : The Generation, the Name ſhall but ſtand with the King's Honour ; but now ſince
now die at once; neither ſhall there be any Me- they are but Straglers, as their loſs would be in-
mory of them, but this, there was a People, which ſenſible, ſo their continuance and mixture cannot
having been famous through the World, for three but be prejudicial ; it was not the fault, it was the
thouſand four hundred and fourſcore Years, were miſery of theſe poor Jews, that they were diſper-
in a Moment extinct by the Power of Haman for fed; and now their Diſperſion is made an argu-
default of a Curteſie.
ment of their Extirpation; therefore muſt they
Perhaps, that hereditary Grudge, and old An- be deſtroyed from the Earth, becauſe they were
tipathy, that was betwixt Iſrael and Amalek, ſtuck ſcattered over the Earth. As Good, ſo Evils
ſtill in the Heart of this Agagite; he might know draw on each other ; that which ſhould plead for
that God had commanded Iſrael to root out Ama- pity in the Well-affected, is a motive to Cruelty
lek from under Heaven ; and now therefore an in Savage Minds. Seldom ever hath extremity of
Amalekite ſhall be ready to take this Advantage miſchief ſeized, where eaſier Amictions have not
againſt Iſrael. It is extream injuſtice to dilate the been billeted before.
Puniſhment beyond the Offence; and to enwrap All faithful Jews had wont to ſay unto God,
thouſands of Innocents within the treſpaſs of one: Have mercy upon us, O God, and ſave us, for our Soul
How many that were yet unborn when Haman is full of Contempt, and we are ſcattered amongſt the
was unſaluted, muſt rue the Fact they lived not Heathen ; and here this Enemy can ſay of them
to know? How many Millions of Jews were then to Ahaſuerus, Deſtroy them, for they are ſcattered ;
living, that knew not there was a Mordecai? All root them out, for they are condemned; how
of them are fetcht into one Condition, and muſt much better is it to fall into the Hands of God,
ſuffer e'er they can know their Offence. Oh than of Men; ſince that which whets the Sword
the infinite diſtance betwixt the unjuſt Cruelty of of Men, works Commiſeration in the Almighty :
Men, and the juſt Mercies of the Almighty ! Even Beſides the diſſipation of the Perſons, Their Laws
Caiaphas himſelf could ſay, It is better that one Man are divers from all People : All other people live
die, than that all the People ſhould periſh; and here by thy Laws, they only by their Own : And how
Haman can ſay, It is better that all the people should can this fingularity of their Faſhions, but breed
periſh, than that one Man ſhould die. Thy mercy, O Diſorder, and Inconvenience? Did they live in
God, by the willing Death of one that had not ſome corner of the Earth apart, the difference in
Ginned, hath defrayed the juſt Death of a world Religion and Government could not import much;
of Sinners : While the injurious rigour of a Man, now, that they are diſperſed amongſt all thy Sub-
for the ſuppoſed fault of one, would deſtroy a jects, what do theſe uncouch Forms of theirs, but
whole Nation, that had not offended : It is true, teach all the World to be irregular? Why ſhould
that by the fin of One, Death reigned over all they live under thy Protection, that will not be
governed by thy Laws:
Wicked


LIB. XXI.
HAMAN diſreſpected, &c.
323
tyrdom?
Wicked Haman! What were the Laws of Iſrael, | Exchequer of their Tributes, his State of their De-
but the Laws of God ? If this be a Quarrel, what fence? He is a weak Politician that knows not to
Thall the Death of the Jews be other, than Mar- guild over the worſt Project, with a pretence of
publick Utility. No name under Heaven hath
The diverſity of Judgment, and Practice from made ſo many Fools, ſo many Villains, as this of
the reſt of the World hath been an old and envi-Profit.
ous Imputation caft upon God's Church: What if Laſtly, as Abaſuerus reaps nothing but diſprofit
we be ſingled from others
, while we walk with by the L ves of the Fews, ſo he ſhall reap no ſmall
God? In matters lawful, arbitrary , indifferent, profit by their Deaths : I will pay ten thouſand Ta-
Wiſdom teacheth us to conform our ſelves to all lents of Silver to the Kings Treaſury for this Executi-
others; but where God hath laid a ſpecial Impo- on. If Revenge were not very ſweet to the Mali-
fition upon us, we muſt either vary, or fin : The cious Man, he could not be content to purchaſe
greateſt glory of Iſrael was their Laws, wherein it at fo high a Rate; how do we ſee daily that the
they as far exceeded all other Nations, as Heaven thirſt hereof carries Men to a riotous prodigality
is above Earth ; yet, here their Laws are quarrel- of Eſtate, Body, Soul ?
led, and are made the inducements of their De Cruel Haman! If thou couldſt have ſwimmed
ftruction ; it is not poſſible that the Church of ina whole Sea of Fewiſh Blood, if thou couldſt
God ſhould eſcape Perſecution, while that which have raiſed Mountains of their Carcaſſes, if thou
it hath good is maligned; while that offends which couldſt have made all Perſa thy Shambles, who
makes it happy.
would have given thee one farthing for all thoſe
Yet, that they have Laws of their own, were piles of Fleſh, for all thoſe ſtreams of Blood ? Yea
not ſo unſufferable, if withal they did obſerve who would not rather have been at charge for
thine, O King; but theſe Fews, as they are Un- the avoiding of the annoyances of thoſe Naugh-
conformable, ſo they are Seditious: They keep not tered Bodies, which thou offereſt to buy at ten
the Kings Laws: Thou flandereſt , Haman; they thouſand Talents ? It were an happy thing, if
could not keep their own Laws, if they kept not Charity could enlarge it ſelf but ſo much as Ma-
the Kings; for their Laws call them to Obedience lice; if the preſervation of Mankind could be
unto their Soveraigns, and adjudge Hell to the ſo much beholden to our Bounty, as the De-
Rebellious : In all thoſe hundred and ſeven and ſtruction.
twenty Provinces, King Ahaſuerus hath no Sub Now when all theſe are laid together, the baſe-
jects, but them; they obey out of Conſcience, neſs and diſperſedneſs of the People, the diver-
others out of Fear : Why are they charged with fity of the Laws, the irregularity of their Go-
that which they do moſt abhor ? What can be vernment, the rebellion of their Practice, the in-
the ground of this Crimination? Ahaſuerus com- convenience of their Toleration, the gain of their
manded all Knees to bow to Haman; a few only Extirpation, what could the Wit or Art of Man
refuſes ; Malicious Haman ! He that refuſes to bow deviſe more inſinuative, more likely to perſwade ?
unto thee, had ſufficiently approved his Loyalty How could it be but Ahaſuerus muſt needs think,
to abafuerus; Ahaſuerus had not been, if Mordecai (ſince he could not ſuſpect the ground of this
had not been a good Subject; hath the King no Suit ) what a zealous Patriot have I raiſed, that
Laws but what concern thine Adoration Set can be content to buy off the Incommodity of the
aſide Religion (wherein the Jew is ready to pre- State, at his own Charge? How worthy is he ra-
fent, if not Active, yet Paſſive Obedience) and ther of the Aid both of my Power, and Purſe ?
name that Perſian Law, which a few dares break. Why ſhould I be feed to eaſe my Kingdoms of
As I never yet read, or heard of a conſciona- Rebels? The Silver is given to thee, the People al-
ble Iſraelite, that hath not paſſed under this Caſo, to do with them as ſeemeth good to thee : Without
lumniation, ſo I cannot yield him a true Iſraelite, all delay, the Secretaries are called to write the
that deſerves it.
Warrants, the King's Ring is given to Seal them,
In vain doth he profefs to acknowledge a God, the Poſts are ſent out to carry them into all Pro-
in Heaven, that denies Homage to his Deputy, on vinces; the Day ſet, wherein all Fews, of all A-
Earth.
ges, of both Sexes thorow the hundred and ſe-
It is not for the Kings profit to ſuffer them. World- ven and twenty Provinces of the King, ſhall be
ly Hearts are not led by Good, or Evil, but by facrificed to the Wrath of Haman.
Profit, or Lofs; neither have they Grace to know In all the Carriage of Abaſuerus, who ſees not
that nothing is profitable but what is honeſt, no too much headineſs of Paſſion ? Vaſhti is caſt off
thing ſo deſperately incommodious, as Wicked for a Trifle; the Fews are given to the Slaughter
neſs; they muſt needs offend by Rule that mea- for nothing; his Rage in the one, his Favour in
ſure all things by Profit, and meaſure Profit by their the other is too impotent : He is not a worſe
Imagination. How eaſie is it to ſuggeſt ſtrange Husband than a King; the bare word of Haman
Untruths, when there is no body to make an is enough to kill ſo many Subjects : No Diſpoſi-
fwer? Faiſe Haman, how is it not for the Kings tion can be more dangerous in great Perſons,
Profit to ſuffer the Jervs? If thou conſtrue this than violence of Affection mixt with Credulity.
Profit, for Honour, the Kings Honour is in the Oh the ſeeming inequality of human Conditions !
multitude of Subjects, and what People more Nu- The King and Haman ſat down to drink, but the City
merous than they? If for Gain, the Kings Pro- of Shuhan was perplexed : It is a woful thing to fee
fit is in the largeneſs of his Tributes; and what great Ones quaff the Tears of the Oppreſſed ;
People are more deep in their Payments? If for and to hear them make Muſick of Shrieks.
Service, what People are more Officious? How With what Lamentation do we think all the
can it ſtand with the Kings Profit to bereave him-Synagogues of Fews thorow the World received
ſelf of Subjects, his Subje&s of their Lives, his this fatal Meſſage of their proclaimed Deftrudi-
on?
Тc 2

324
Contemplations.
LIB. XXI.
on? How do they bemoan themſelves, each to clog her Head, while ſhe hears of his Alhes ;
other? How do their conjoyned Cries fill Hea- true friendſhip transforms us into the Condition
ven, and Earth? But above all, what Sack-cloth of thoſe we love; and if it cannot raiſe them
and Aſhes could ſuffice woful Mordecai, that found to our Chearfulneſs, draws us down to their De-
in himſelf the occaſion of all this Slaughter? What jection : Fain would ſhe uncaſe her Foſter-Fa-
Soul could be capable of imore bitterneſs
, than ther of theſe mournful Weeds, and change his
he felt? While he could not but think, wretched Sack-cloth for Tiſſue; that yet, at leaſt
, his
Man that I am ; it is I, that have brought all this Cloaths might not hindef his acceſs to her Pre-
Calamity upon my Nation ; it is I, that have fence, for the free opening of his Griefs.
been the ruine of my People: Woe is me that It is but a flight Sorrow that abides to take in
ever I put my ſelf into the Court, into the Ser - outward Comforts ; Mordecai refuſes that kind of-
vice of a Pagan; how unhappy was I to caſt my fer ; and would have Eſther ſee that his A Miction
felf into theſe Straits, that I muſt either Honour was ſuch, as that he might well reſolve to put off
an Agagite, or draw Vengeance upon Iſrael ? Yet his Sack-cloth and his Skin at once ; that he mult
how could I imagine, that the fame of Haman's mourn to death rather than ſee her face to live.
Rage would have broke out ſo far? Might that The good Queen is aſtoniſh'd with this con-
Revenge have determined in my Blood, how hap- ftant Humiliation of ſo dear a Friend, and now,
ry ſhould I have been? Now, I have brought ſhe ſends Hatach, a truſty (though a Pagan) Atten-
I eath upon many thouſands of Innocents, that dant, to inquire into the Occaſion of this ſo irre
cannot know wherefore they die ? Why did I mediable Heavineſs: It ſhould ſeem Eſther inqui-
not hide my ſelf rather from the place of that red not greatly into matters of State ; that which
proud Amalekite ? Why did I ſtand out in Con- perplexed all Shuſhan, was not yet known to her;
teſtation with fo over-powerful an Enemy? her Followers, not knowing her to be a Fewers
,
Alas, no Man of Iſrael ſhall ſo much as live to conceived not how the News might concern her,
curſe me, only mine Enemies ſhall record my and therefore had forborn the Relation : Morde-
Name with Ignominy, and ſay, Mordecai was the cai firſt informs her, by her Meſſenger, of the
bane of his Nation. Oh, that my Zeal ſhould Decree that was gone out againſt all her Nation,
haye reſerved me for fo heavy a Service! Where of the Day wherein they muſt prepare to bleed
now are thoſe vain Ambitions, wherewith I plea- of the Sum which Haman had proffered for their
fed my ſelf in this great Match of Ejt ber? How Heads, and delivers the Copy of that bloody
fondly did I hope by this undue means to raiſe my Edic; charging her, now, if ever, to beftir her
Self and my People ? Yea, is not this carnal Pre- ſelf; and to improve all her Love, all her Power
ſumption the quarrel that God hath againſt me with King Abaſuerus, in a ſpeedy and humble
Do I not therefore ſmart from theſe Pagans, for Supplication for the ſaving of the Life (not of him-
that I ſecretly affected this uncircumciled Alli- ſelf ſo much, as) of her People.
ance? Howſoever it be, yet, O God, what have It was Tydings able to confound a weak Heart;
thy People done ? Oh let it be thy juſt Mercy and hers, ſo much the more, as ſhe could appre-
that I may periſh alone!
hend nothing but impoffibility of Redreſs : She
In theſe fad Thoughts did Mordecai ſpend his needs but to put Mordecai in mind of that which
Heart, while he walked mournfully in Sack-cloth all the Kings Servants and Subjects knew well
before that Gare wherein he was wont to fit; enough, that the Perſian Law made it no leſs than
now his Habit bars his Approach ; no Sack-cloth Death for whomſoever Man, or Woman, that
might come within the Court: Loe, that which ſhould preſs into the inner Court of the King,
is welcomeſt in the Court of Heaven, is here ex uncalled. Nothing but the Royal Scepter exten-
cluded from the preſence of this earthly Royal- ded, could keep that preſumptuous Offender from
ty: A broken and contrite Heart, O God, thou wilt the Gravé. For her, thirty days was now paffed
not deſpiſe.
ſince ſhe was called in to the King; an Intermif-
Neither did it a little add to the Sorrow of Mor- fion that might be juſtly fufpicious; whether
decai, to hear the bitter Inſultations of his former the heat of his firſt Affection were thus foon (of
Monitors: Did we not adviſe thee better ? Did we not it ſelf) allayed towards her; or whether fome
fore-admoniſh thee of thy Danger? See now the iſſue of Suggeſtions of a ſecret Enemy (perhaps his Agagite)
thine Obſtinacy: Now ſee what it is for thine might have ſet him off; or whether ſome more
Earthen Pitcher to knock with Braſs ? Now, pleaſing Object may have laid hold on his Eyes;
where is the Man that would needs conteſt with what ever it might be, this Abſence could not but
Haman? Haſt thou not now brought thy Matters argue ſome Strangeneſs, and this Strangeneſs muſt
to a fair paſs? Thy Stomach had long owed the needs imply a danger in her bold Intruſion : She
a Spight, and now it hath paid thee; who can could bewail therefore, ſhe could not hope to re-
pity thy Willfulneſs ? Since thou wouldīt needs medy, this diſmal Day of her People. This An-
deride our Counſel, we will take leave to laugh ſwer in the Ears of Mordecai founded Truth, but
at thy Sack-cloth. Nothing but Scorns, and Weakneſs; neither can he take up with ſo feeble
Griefs, and Terrors preſent themſelves to miſera- a Return; theſe Occaſions require other Spirits,
ble Mordecai. All the external buffets of Adver- other Reſolutions, which muſt be quickened by a
ſaries were flight to the Wounds that he hath made, more ftirring Reply : Think not with thy Self that
and felt in his own Heart.
thou ſhalt eſcape in the King's Houfe, more than all the
The perpetual Intelligences that were cloſely Fews. For if thou altogether holdeſt thy peace at this
held betwixt Eſther and Mordecai
, could not fuffer time, then shall there Enlargement, and Deliverance ariſe
his publick Sorrow to be long concealed from to the Fews from another place, but thou and thy Fathers
her; the News of his Sack-cloth aflicts her e’er Houſe ſhall be deſtroyed. And who knoweth whether
the can ſuſpect the Cauſe ; her Crown doth but thou art come to the Kingdom for ſuch a time as this?
The






LIB: XXL Either ſuing to Ahaſuerus.
325
Orphan Infancy; by all thoſe dear and thankful faſt, who had received in them-
The expectation of Death had not quailed and my Maidens will faſt likewiſe, and ſo will I go
theftrong Heart of faithful Mordecai; even, while in unto the King, (which is not according to the Law)
he mourns, his zeal droops not; there could have and if I periſh, I periſh. Heroical Thoughts do well
been no life in that Breaſt, which this Meſſage befit great Actions. Life can never be better ad-
could not have rouzed.
ventured, than where it ſhall be gain to looſe it.
What then? It is Death that thou feareſt in this There can be no Law againſt the humble de-
atrempt of thy Supplication; what other than precation of Evils ; where the neceſſity of God's
Death awaits thee in the neglect of it? There is Church calls to us, no danger ſhould with-hold
but this Difference, fue, and thou maiſt die, ſue us from all honeſt means of Relief
. Deep Hu-
not, and thou muſt die : What Blood haft thou miliations muſt make way for the Succeſs of great
but Jewish? And if theſe unalterable Edicts ex- Enterpriſes, we are moſt capable of Mercy, when
empt no living Soul, what ſhall become of thine?
we are throughly empty: A ſhort hunger doch
And canſt thou be ſo vainly timerous, as to but whet the Appetite, but ſo long an Abſti-
die for fear of Death? To prefer certainty of nence meets Death half way, to prevent it; well
Danger, before a poſſibility of Hopes? Away may they injoyn ſharp Penances unto others, who
with this weak Cowardiſe, unworthy of an Il-practiſe it upon themſelves.
raelite, unworthy of a Queen : But if faint-heart It was the Face of Eſther that muſt hope to
edneſs or private Reſpects ſhall ſeal up thy Lips, win Ahaſuerus, yet that ſhall be macerated with
or with-hold thine Aid from the Handof thy Faſting, that ſhe may prevail. A carnal Heart
People; if thou canſt ſo far neglect God's would have pampered the Fleſh, that it might al-
Church, know thou that God will not neglect it; lure thoſe wanton Eyes; ſhe pines it, that may
it ſhall not be in the power of Tyrants to root pleaſe.
out his chofen Seed ; that holy One of Iſrael ſhall God, and not ſhe, muſt work the Heart of the
rather work Miracles from Heaven, than his In- King; Faith teaches her rather to truſt her De-
heritance ſhall periſh upon Earth : And how juſt votions, than her Beauty.
Shall it then be for that jealous God, to take ven-
geance upon thee, and thy Fathers Houſe for this
cold unhelpfulneſs to his diſtreſſed Church? Suffer
me therefore to adjure thee by all that tender Eſther fuing to Ahaſuerus.
neſs of Love, wherewith I have trained up thine
*HE Fews are eaſily intreated to Ether s.
Reſpects which thou haft vowed to me again ;
by the Name of the God of Iſrael whom we ſerve, ſelves the Sentence of Death; what pleaſure could
that thou awaken and ſtir up thine holy Cou- they take in Meat, that know what day they muſt
rage, and dare to adventure thy Life, for the fa- eat their Laſt? The three days of Abſtinence are
ving of many ; it hath pleaſed the Almighty to expired; now Eſther changes her Spirits, no leſs
raiſe thee up to that height of Honour, which than her Cloaths; who that ſees that Face, and
our Progenitors could little expect; why ſhouldſt that Habit, can ſay ſhe had Mourned, ſhe had
thou be wanting to him, that hath been ſo boun- Faſted ? Never did her Royal Apparel become
tiful to thee? Yea, why ſhould I not think that her ſo well. That God before whom ſhe had hum-
God hach put this very Act into the intendment bled her ſelf
, made her ſo much more Beautiful,
of thine Exaltation, having on purpoſe thus ſea- as ſhe hath been more Dejected; and now, with
fonably hoyſed chee up to the Throne, that thou a winning Confidence, ſhe walks into the inner
maiſt reſcue his poor Church from an utter Court of the King, and puts her ſelf into that
Ruine?
70 forbidden Preſence : As if ſhe ſaid, Here I am
Oh the admirable Faith of Mordecai, that ſhines with my Life in my Hand, if it pleaſe the King
thorow all theſe Clouds, and in the thickeſt of to take it, it is ready for him; Vaſhti, my Prede
theſe Foggs, deſcries a chearful glimpſe of Delive-ceffor, forfeited her Place for not coming when
rance ; he ſaw the day of their common Deſtructi- ſhe was called; Eſther shall now hazard the for-
on enacted, he knew the Perſian Decrees to be feiture of her Life, for coming when ſhe is not
unalterable; but, withal, he knew there was a called : It is Neceflity, nor Diſobedience, that
Meſſias to come; he was ſo well acquainted with hath put me upon this bold Approach ; according
God's covenanted aſſurances to his Church, that to thy Conſtruction, O King, I do either live or
he thorough the midſt of thoſe bloody Reſoluti- die ; either ſhall be welcome. The unexpected-
ons foreſees Indemnity to Iſrael; rather truſting neſs of pleaſing Objects makes them many times
the Promiſes of God, than the Threats of Men. the more acceptable : The beautiful Countenance,
This is the Vi&ory that overcomes all the fears, the graceful Demeanour, and goodly Preſence of
and fury of the World, even our Faith. Eſther, have no ſooner taken the Eyes, than they
It is quarrel enough againſt any Perſon, or have raviſhed the Heart of King Ahaſuerus: Love
Community, not to have been aidful to the di- hath ſoon baniſhed all Dreadfulnefs; And the King
ftreffes of God's People. Not to ward the Blow, held out to Eſther the Golden Scepter that was in bis
if we may, is conſtrued for little better than Stri- Hand : Moderate Intermiſſion is ſo far from cool-
king. Till we have tryed our utmoſt, we know ing the Affection, that it inflames it : Had Eftber
not whether we have done that we came for. been ſeen every day, perhaps that Satiety had a-
Mordecai hath ſaid enough; theſe words have bated of the height of her Welcome, now, three
fo put a new Life into Eſther, that ſhe is reſolute and thirty days retiredneſs hath îndeared her more
to hazard the Old; Go, gather together all the Jews to the ſurfeited Eyes of Ahaſuerus.
obat are preſent in Shuſhan, and faſt ye for me, and
Had not the Golden Scepter been held out,
neither eat nor drink three days, Night or Day ; I alſo | where had Queen Eftker been? The Perfian Kings
affected

326
Contemplations.
LIB. XXI.

affected a ſtern Aufulneſs to their Subjects ; it poſe of Diſpleaſure: doubtleſs Human talleth of
was death to folicite them, uncalled; How fafe, the fame Cates with his Maſter; neither could
how eåfie, how happy a thing it is to have to do he in the Forehead of Eſther read any other Cha-
with the King of Heaven, who is ſo pleaſed with racters, than of Reſpect and kind Applauſe, yer
our Acceſs, that he ſolicites Suitors; who, as he had fhe then, in her Hopes, deſigned him to a
is unweariable with our Requeſts, fo is infinite in juſt Revenge. Little do we know by outward
his Beneficences !
Carriages, in what Terms we ftand with either
How gladly doth Eſther touch the top of that God or Man.
Scepter, by which ſhe holds her Life? And now, Every little Wind raiſeth up a Bubble ; How is
while ſhe thinks it well that ſhe may live, ſhe re Haman now exalted in himſelf with the fingular
ceives, beſides Pardon, Favour : What wilt thou, Graces of Queen Eſther ; and begins to value him-
Queen Eſther, and what is thy requeſt ? it ſhall be gi- ſelf ſo much more, as he fees himſelf higher in
ven thee, even to the half of the Kingdom. Com- the Rate of others Opinion.
monly, when we fear moft, we ſpeed beſt ; God Only furly and fullen Mordecai is an Allay to
then moſt of all magnifies his Bounty to us, when his Happineſs; no Edict of Death can bow the
we have moſt afflicted our felves. Over-confident Knees of that ſtout Jeau ; yea, the notice of that
Expectations are ſeldom but diſappointed; while bloody Cruelty of this Agagite, hath ftiffned them
humble Suſpicions go laughing
away : It was the ſo much the more : before, he look'd at Hamar
Benefit and Safety of but one Piece of the King- as an Amalekite, now, as a Perſecutor. Diſdain
dom that Eſther comes to ſue for, and behold Aba- and Anger look out at thoſe Eyes, and bid that
füerus offers her the free Power of the half: he proud Enemy do his worft. No doube Mordecai
that gave Haman, at the firſt word, the Lives of had been liſtening after the ſpeed of Queen Eſther ;
all his Jewiſh Subjects, is ready to give Ejther half how ſhe came in to the King, how ſhe was wel-
his Kingdom, e'er ſhe ask: now ſhe is no leſs comed with the golden Scepter, and with the
amazed at the loving Munificence of Ahaſuerus, more precious Words of Ahaſuerus ; how ſhe had
than ſhe was before afraid of his Auſterity ; The entertained the King, how ſhe pleaſed; the News
King's heart is in the hand of the Lord, as the Rivers had quit his Sackcloth, and raiſed his Courage
of Water ; be turnet b it wherefoever be will. to a more ſcornful neglect of his profeſſed Ad-
It is not good to ſwallow Favours too greedi- verſary.
ly, left they
either choak us in the Paſſage, or Haman comes home, I know not whether more
prove hard of Digeſtion. The wiſe Queen, how full of Pride or of Rage; calls an inward Coun-
ever ſhe might ſeem to have a fair Opportunity cil of his choice Friends, together with his Wife;
offered to her Suit, finds it not good to appre- makes a glorious Report of all his Wealth, Mag-
hend it too ſuddenly; as deſiring by this ſmall nificence, height of Favour, both with the King
Dilation, to prepare the Ear and Heart of the and Queen, and at laſt, after all his Sun-ſhine,
King for ſo important a Requeſt.
ſets in this cloudy Epilogue, Yet all this availeth me
Now, all her Petition ends in a Banquet ; If it nothing, so long as I ſee Mordecai the Few fitting at
Seem good unto the King, let the King and Haman come the Kings gate. It is ſeldom ſeen that God allows
this day unto the Banquet, that I have prepared for him. even to the greateſt Dearlings of the World, a per-
It is an eaſie Favour to receive a ſmall Courteſie,fect Contentment ; ſomething they muſt have to
where we offer to give great. Haman is called, complain of, that ſhall give an unſavory Verdure
the King comes to Eſther's Table; and now high- to their ſweeteſt Morſels, and make their very Fe-
ly pleaſed with his Entertainment, he himſelf ſo- licity miſerable.
licites her to propound that Suit, for which her The Wit of Women hath wont to be noted for
Modeſty would, but durft not ſolicite him : Baſh- more ſudden and more ſharp. Zereſh the Wife of
fulneſs ſhall loſe nothing at the Hand of well- Haman ſets on foot that Motion of ſpeedy Re-
governed Greatneſs.
venge, which is applauded by the reſt. Let a gal-
Yet ftill Eſther's Suit ſticks in her Teeth, and lows be made of fifty cubits high, and to morrow ſpeak
dares not come forth without a further Preface of thou to the King, that Mordecai may be hanged there-
Time and Expectation; another Banquet mufton; then go thou in merrily with the King unto the
paſs, e'er this Reckoning can be given in. Other banquet
. I do not hear them ſay, Be patient a
Suitors wait long for the delivery of their Peci- while, thou haft already ſet Mordecai his laſt Day;
tion ; longer for the receit of their Anſwer: here the Month Adar will not be long in coming ; the
the King is fain to wait for his Suit: Whether determination of his Death hath made him de-
Eſther's Heart would not yet ſerve her to conteſt ſperate, let him in the mean time eat his own
with ſo ſtrong an Adverſary as Haman, without Heart in envy at thy Greatneſs; but they rather
further recollection; or whether ſhe deſired to adviſe of a quick diſpatch. Malice is a thing full
get better hold of the King, by indearing him of Impatience, and hates delay of Execution, next
with ſo pleaſing Entertainments; or, whether the unto Mercy. Whiles any grudge lies at the
would thus ripen her Hopes, by working in the Heart, it cannot be freely cheerful. Forced Smiles
Mind of King Ahaſuerus a Fore-conceit of the are but the Hypocriſie of Mirth. How happy
Greatneſs and Difficulty of that Suit, which was were it for us, if we could be ſo zealouſly care-
ſo loath to come forth; or, whether ſhe meant ful to remove the Hinderances of our true fpiri-
thus to give Scope to the Pride and Malice of tual Joy, thoſe ſtubborn Corruptions, that will
Haman, for his more certain Ruine : howſoever not ſtoop to the Power of Grace.
it were, to Morrow is a new Day, ſet for Eſther's
ſecond Banquet and third Petition.
The King is not invited without Haman; Fa-
yours are ſometimes done to Men, with a pur,
Mordecai

Lib. XXI. Mordecai honoured by Haman.
327
Efther 6.
Haman was below in the Court, he fends for him
up, to conſult with him, What ſhould be done to the
Mordecai honoured by Haman.
Man whom the King delighteth to honour : O mar-
vellous concurrence of Circumſtances, drawn to-
TH
He Wit of Zereſh had like to have gone gether by the infinite Wiſdom and Power of the
beyond the Wit of Eſther; had not Almighty! Who but Haman ſhould be the Man?
the working Providence of the Almighty contrived And when ſhould Haman be called to adviſe of
theſe Events, beyond all Hopes, all Conceits, Mor-Mordecai's Honour, but in the very inſtant, when
decai had been diſpatched, ere Eſther's ſecond Ban- he came to ſue for Mordecai's hanging ? Had Aba-
quet. To morrow was the Day pitched for both | ſuerus but ſlept that Night, Mordecai had been that
their Deſigns; had not the Stream been unexpected- Morning advanced fifty Cubits higher than the
ly turned, in vain had the Queen blamed her De- Earth, ere the King could have remembred to
lays ; Mordecai's Breakfaſt had prevented Efther's whom he was beholden.
Dinner : for certainly he that had given to Haman What ſhall we ſay then to reconcile theſe croſs
ſo many thouſand Lives, would never have made Paſſions in Ahaſuerus? Before he ſigned that De-
Dainty upon the ſame Suit, to anticipate one of cree of killing all the Fewys, he could not but
thoſe, whom he had condemned to the Slaugh- know that a few had ſaved his Life ; and now, af-
ter : but God meant better things to his Church, ter that he had enacted the ſlaughter of all Fewers,
and fetches about all his holy Purpoſes, after a as Rebels, he is giving order to honour a Few, as
wonderful Faſhion, in the very inſtant of Oppor- his Preſerver. It were ſtrange if great Perſons
tunity : He that keepeth Iſrael, and neither ſlumbreth in the multitude of their Diſtractions ſhould not
nor ſleepeth, cauſeth Sleep that Night to depart let fall fome Incongruities,
from him that had decreed to root out Iſrael. Great Yet, who can but think that King Abaſuerus
Abuſuerus, that commanded a hundred and ſeven
meant upon ſome ſecond Thoughts to make
and twenty Provinces, cannot command an Hours amends to Mordecai? Neither can he chuſe but
ſleep. Poverty is rather bleſſed with the freedom put theſe two together ; the Jews are appointed
of Reft, than Wealth and Power : Cares and Sur- | to Death at the Suit of Haman; this Mordecai is a
feit withhold that from the Great, which preſſech Few; how then can I do more Grace to him,
upon the ſpare Dier and Labour of the Meaneſt that hath faved my Life, than to command him
Nothing is more tedious than an eager purſuit of to be honoured by that Man who would ſpill
denied Sleep: which (like to a Shadow) flies his ?
away ſo much faſter, as it is more followed : Ex When Haman heard himſelf called up to the
perience tells us, that this Benefit is beſt ſolicited Bed-Chamber of his Maſter, he thinks himſelf too
by Neglec; and ſooneſt found, when we have happy in ſo early and Opportunity of preſenting
forgotten to ſeek it.
his Suit ; but yet more in the pleaſing Queſtion
Whether to deceive the Time, or to beſtow it of Abaſuerus ; wherein he could not but imagine
well, Abafuerus ſhall ſpend his reſtleſs Hours in that Favour forced it ſelf upon him with ſtrange
the Chronicles of his Time. Nothing is more re- importunity ; For how could he conceive that
quiſite for Princes, than to look back upon their any Intention of more than ordinary Honour
own Adions and Events, and thoſe of their Pre- could fall beſides himſelf? Self-love, like to a
deceſſors; the examination of fore-paffed Acti- ! good Stomach, draws to it ſelf what Nouriſhment
ons makes them wiſe ; of Events, thankful and it likes, and cafts off that which offends it. Ha-
cautelous.
man will be ſure to be no Niggard in adviſing
Amongſt thoſe voluminous Regiſters of Acts thoſe Ceremonies of Honour, which he thinks
and Monuments, which ſo many ſcores of Pro meant to his own Perſon. Could he have once
vinces muſt needs yield, the Book ſhall open up- dreamed that this Grace had been purpoſed to any
on Mordecai's diſcovery of the late Treaſon of the under Heaven, beſides himſelf, he had not been
two Eunuch's: the Reader is turned thither, by fo laviſh in counſelling ſo pompous à Show of ex-
an inſenſible fway of Providence : Our moſt ar, ceſſive Magnificence. Now the King's own Roy-
bitrary or caſual Actions are over-ruled by a Hand al Apparrel, and his own Steed is not ſufficient,
in Heaven.
except the Royal Crown alſo make up the Glory
The King now feels afreſh the Danger of that of him, who ſhall thus triumph in the King's Fa-
Conſpiracy; and ( as great Spirits abide not to vour. Yet all this were nothing in baſe Hands :
ſmoother or bury good Offices) inquires into the the Actor ſhall be the beſt part of this great Pa-
Recompence of lo Royal a Service, What Honour geant. Let this Apparel, and this Horſe, be delivered
and Dignity hath been done to Mordecai for this? Sure- to one of the King's moſt noble Princes, that they may
ly Mordecai did but his Duty; he had heinouſly aray the Man withal, whom the King delighteth to bón
finned, if he had not revealed this wicked Trea-
nour, and bring him on horſeback thorow the ſtreets of
chery, yet Abafuerus takes thought for his Remu- the City, and proclaim before him, Thus ſhall it be done
neration : How much more careful art thou, O to the Man whom the King delighteb to honour. Ho-
God of all Mercies, to reward the weak Obedi- nour is more in him that gives, than him that re-
ence of thine ( at the beſt ) unprofitable Ser- ceives it: to be honoured by the Unworthy is
vants?
little better than Diſgrace ; no meaner Perſon
That which was intended to procure Reſt, fets will ſerve to attend this Agagite, in his ſuppoſed
it off; King Abafuerus is unquiet in himſelf, to Greatneſs, than one of the nobleſt Princes. The
think chat ſo great a Merit ſhould lie but ſo long Ambition is too high flown that ſeeks Glory in
neglected; neither can he find any Peace in him the ſervility of Equals.
felf, till he have given Order for a ſpeedy Retri The Place adds much to the Act; there is ſmall
bution : hearing therefore by his Servants that heart in a concealed Honour; it is nothing, un-
leſs
ز

328
LIB. XXI.
Conten:plations.
leſs the Streets of the City of Shuſhan be Witneſſes upon each other, at their firſt greeting? Their
of this Pomp, and ring with that gracious Accla- Eyes had not forgotten their old Language; cer-
mation.
tainly, when Mordecai ſaw Human come into the
The vain Hearts of proud Men can eaſily de- Room where he was, he could not but think,
viſe thoſe Means, whereby they may beſt ſet out This Man hath long thirfted for my Blood, and
themſelves. On that we would equally affect the now he comes to fetch it; I ſhall not live to fce
Means of true and immortal Glory. The Heart of the ſucceſs of Eſther, or the fatal Day of my Na-
Man is never ſo cold within him, as when from the tion: It was known that Morning in the Court,
heighth of the expectation of Good, it falls into what a lofty Gibbet Haman had provided for Mura
a ſudden ſenſe of Evil. So did this Agagite. Then decai ; And why might it not have come to Mor-
the King ſaid to Haman, make hofte, and take the Ap-decai's Ear? What could he therefore now ima-
parel, and the Horſe, as thou bajt ſaid, and do even so gine other, than that he was called out to that
to Mordecai the few, that fitteth at the King's gate; Execution. But, when he ſaw the Royal Robe
Itt nothing fail of all that thou haft said. How was that Haman brought to him, he thinks, Is it not
Haman Thunder-ſtricken with this killing Word, enough for this Man to kill me, but he muſt mock
Do thou ſo to Mordecai? I dare ſay, all the Honours me too? What an Addition is this to the former
that Ahaſuerus had heaped upon Haman, cannot Cruelty, thus to inſult and play upon my laſt
countervail this one Vexation : Doubtleſs, at firſt, Diſtreſs ? But, when he yet ſaw the Royal Crown
he diſtrufts his Ear, and then muſes whether the ready to be ſet on his Head, and the King's own
King be in earneſt; at laſt, when he hears the Horſe richly furniſhed, at his Gate, and found
Charge ſo ſeriouſly doubled, and finds himſelf himſelf railed by Princely Hands into that Royal
forced to believe it, he begins to think, What Seat, he thinks what may all this mean? Is it the
means this unconceivable Alteration ? Is there no purpoſe of mine Adverſary that I ſhall die in
Man in all the Court of Perſia to be pick'd out
Hate? Would he have me hanged in Triumph ?
for extraordinary Honour, but Mordecai? Is there Ac lat when he ſees ſuch a Train of Perſian Peers
no Man to be pick'd out for the performance of attending him with a grave Reverence, and hears
this Honour to him, but Haman? Have I but one Haman proclaim before him, Thus ſhall it be done to
proud Enemy in all the World, and am I ſingled the Man whom the King delighteth to honcur; finding
out to grace him? Did it gall me to the Heart, this Pomp to be ſerious, and well meant, he ima-
and make all my Happineſs tedious to me, to ſee gines (in all likelihood) that this unexpected
that this Few would not bow to me, and muſt I Change proceeds from the Suit of his Esther; now
now bow to him? That which he would rather he begins to lift up his Head, and to hope well
die, and forfeit the Life of all his Nation, than do of himſelf and his people, and could not but ſay
to me, notwithſtanding the King's Command, within himſelf, that he had not fafted for nothing.
Shall I be forced by the King's Command to do the wondrous Alteration that one Morning
unto him ? Yea, did he refuſe to give but a Cap hath made in the Court of Perſia ; he that was
and a Knee to my Greatneſs, and muſt I lacquey yeſternight deſpiſed by Haman's Footmen, is now
ſo baſe a Fellow thorow the Streets, muſt I be waited on by Haman, and all his Fellow-Princes;
his Herald to proclaim his Honour thorow all Shu- he that yeſternight had the Homage of all Knees
fhan? Why do I not let the King know the info- but one, and was ready to burſt for the lack of
lent Affronts that he hath offered me? Why do I that, now doth Obeyſance to that one, by whom
not ſignifie to my Sovereign, that my Errand now he was wilfully neglected; It was not Abaſuerus
was for another kind of Advancement to Mordecai? that wrought this ſtrange Mutation, it was the
If I obtain not my deſired Revenge, yet at leaſt I over-ruling Power of the Almighty, whoſe im-
ſhall prevail ſo far, as to exempt my ſelf from this mediate Hand would thus prevent Eſther's Suit,
officious Attendance upon ſo unequal an Enemy. that he might challenge all the Thank to hini-
And yet that Motion cannot be now ſafe ; I ſee ſelf. Whiles Princes have their own Wills, they
the King's Heart is (upon what ground ſoever ) muſt do his; and ſhall either exalt or depreſs ac-
bent upon this Action; ſhould I fly off never fo cording to Divine Appointment.
little (after my Word ſo directly paſſed ) perhaps I ſhould commend Haman's Obedience in his
my Coldneſs or Oppoſition might be conſtrued as humble Condeſcent to ſo unpleaſing and harſh a
ſome wayward Conteſtation with my Maſter : Command of his Maſter, were it not, that either
eſpecially, ſince the Service that Mordecai hath he durft do no other, or that, he thus ſtoop'd for
done to the King, is of an higher Nature, than an Advantage. It is a thankleſs Reſpect that is
the Deſpight which he hath done to me. I will, either forced, or for Ends : true ſubjection is free
I muſt give way for the time; mine humble yield and abſolute; out of the conſcience of Duty,
ance, (when all the Carriage of this Buſineſs not out of Fears, or Hopes.
ſhall be underſtood ) ſhall (I doubt not) make All Shuſhan is in a maze at this ſudden Glory of
way for mine intended Revenge : Mordecai, I will Mordecai, and ſtudies how to reconcile this Day
honour thee now, that by theſe steps I may ere with the thirteenth of Adar; Mordecai had reaſon
long raiſe thee many Cubits higher. I will obey to hope well; it could not ſtand with the Ho-
the Command of my Sovereign in obſerving thee, nour of the King, to kill him whom he ſaw cauſe
that he may reward the Merit of my Loyalty in to advance; neither could this be any other, than
thine Execution.
the beginning of a durable Promotion ; other-
Thus reſolved Haman goes forth with a Face wiſe, what recompence had an Hours riding been
and Heart full of Diſtraction, full of Confuſion, to ſo great a Service ?
and addreſſes himſelf to the attiring, to the attend On the other ſide, Haman droops and hath
ing of his old Adverſary and new Maſter, Mor-changed Paffions with Mordecai ; neither was that
decai ; What Looks do we now think were caſt few ever more deeply amicted with the Decree
ر
of

Lib. XXI.
329
Haman banged, Mordecai advanced.
row.
of his own Death, than this Agagite was with that doth my Maſter know what Terms there are be-
Fews Honour: How heavy doth it lie át Haman's twixt me and Mordecai ; had he fully underſtood
Heart, that no Tongue, but his, might ſerve to pro- the Inſolences of this Fer, and ſhould notwith-
claim Mordecai happy! Even the greateſt Mi- ftanding have enjoined me to honour him, I
nions of the World muſt have their turns of Sor- might have had juſt cauſe to complain of Dif-
grace and Diſparagement ; but now, ſince all this
With a covered Head, and a dejected Coun- Buſineſs hath been carried in Ignorance and Ca-
renance, doth he haften home, and longs to im- ſualty, why do I wrong my felf in being too
his Grief, where he had received his Advice : much affected with that which was not ill meant ?
It was but cold Comfort that he finds from his Had either the King or Queen abated qught of
Wife Zereſh and his friends, If Mordecai be of the their Favour to me, I might have dined at home;
Seed of the Fews, before whom thou haſt begun to fall, now this renewed Invitation argues me to ſtand
tbou ſhalt not prevail againſt him, but ſmalt ſurely fall right in the Grace of both: and why may not I
before hirn : Out of the Mouth of Pagans, O. God, hope, this Day, to meet with a good Occaſion of
thou haſt ordained Strength, that thou maiſt ftill my deſired Revenge? How juft will it ſeem to
the Enemy and the Avenger
. What Credit hath the King, that the fame Man whom he hath pub-
thy great Name won with theſe barbarous Na- lickly rewarded for his Loyalty, ſhould now be
tions, that they can out of all Experience make publickly puniſhed for his Diſobedience ?
Maxims of thine undoubted Protection of thy With ſuch like Thoughts Haman chears up him-
People, and the certain Ruine of their Adverfa: felf; and addreſſeth himſelf to the Royal Ban-
ries Men find no difference in themſelves ; the quet, with a Countenance that would fain ſeem
Face of a Few looks ſo like other Mens, that Eſther to forget his Mornings Task : Eft her works her
and Mordecai were not (of long ) taken for what Face to an unwilling Smile upon that hateful
they were : He that made them, makes the Di- Gueſt
, and the King (as not unguilty of any Dig-
ſtinction betwixt them; ſo as a few may fall be- nity that he hath put upon his Favourite) frames
fore a Perſian, and get up and prevail, but if a himſelf to as much Cheerfulneſs, as his want of
Perſian (or whoſoever of the Gentiles ) begin to Reſt would permit
. The Table is royally furn
fall before a Feav, he can neither ſtay, nor riſe : niſhed with all delicate Confections, with all plea-
there is an inviſible Hand of Omnipotency that fing Liquors ; King Ahaſuerus ſo eats, as one that
ftrikes in for his own, and confounds their Oppo- both knew he was, and meant to make himſelf
ſites. O God, neither is thine Hand ſhortned, nor welcome : Haman ſo pours in, as one that meant
thy Bowels ftraitned in thee; thou art ſtill
and to drown his Cares ; and now, in this fulneſs of
ever thy felf; if we be thy true ſpiritual Iſrael, Chear, the King hungers for that long-delayed
neither Earth nor Hell ſhall prevail againſt us ; Suit of Queen Elther ; thrice hath he graciouſly
we ſhall either ſtand ſure, or ſurely riſe, whiles call’d for it; and (as a Man conſtant to his own
our Enemies ſhall lick the Duſt.
Favours) thrice hath he in the ſame Words, vow-
ed the performance of it, though to the half of
his Kingdom : It falls out oftentimes, that when
Haman hanged; Mordecai ad- the bare for falleifuddenly from great Perfons,
vanced.
Thoughts; here King Abaſuerus is not more liberal
in his Offer, than firm in his Reſolutions; as if
his firſt Word had been, like his Law, unalterable.
Aman's Day is now come; that I am aſhamed to miſs that fteddineſs in Chriſti-
Vengeance which hath hitherto ans, which I find in a Pagan. It was a great
flept, is now awake, and rouzeth up it ſelf to a Word that he had ſaid, yet he eats it not, as over-
juſt Execution; that heavy Morning was but the laviſhly ſpoken ; but doubles and trebles it, with
Preface to his laſt Sorrow, and the fad Preſage hearty Affurances of a real Proſecution; whiles
of Friends is verified in the ſpeaking; whiles the thoſe Tongues which profeſs the Name of the
Word was in their Mouths, the Meſſengers were true God, ſay, and unſay at pleaſure ; recanting
at the Door to fetch Haman to his Funeral-Ban- their good Purpoſes, contradicting their own juſt
Engagements upon no cauſe, but their own
How little do we know what is towards us? Changeableneſs.
As the Fiſhes that are taken in an It is not for Queen Eſther to drive off any lon-
evil Net, and as the Birds that are ger, the ſame Wiſdom that taught her to defer
caught in the Snare, ſo are the Sons her Suit, now teaches her to propound it; a well-
of Men ſnared in an evil Time, when it falleth choſen Seaſon is the greateſt Advantage of any
fuddenly upon them.
Actions; which as it is ſeldom found in haſte, lo
It was (as Haman conceived) the only Privi- is too often loft in delay: Now therefore with an
lege of his Dearneſs, and the Comfort of his pre- humble and graceful "Obeyſance, and with a
fent Heavineſs, that he only was called with the Countenance full of modeft Fear and fad Graa
King to Eft ber's Banquet, when this only was vity, ſhe fo delivers her Petition, that the King
meant for his Bane : The Face of this Invitation might ſee it was neceſſity that both forc'd it up
was fair, and promiſeth much; and now the inge- on her, and wrung it from her. If I have found
nuous Man begins to let good Conſtructions up-favour in thy ſight, o King, and if it pleaſe the King,
on all Events. Surely (thinks he ) the King was I let my Life be given me at my Petition, and my People at
tyed in his Honour to give fome publick Gratifi- my Requeſt : Expectation is either a Friend or an
cation to Mordecai ; ſo good an Office could de- Enemy, according to the Occaſion: Ahaſuersus
ferve no leſs than an Hours Glory; but little look'd for ſome high and difficult Boon now
that
Either 7.8.
quer.
Ecclef. 9.12.
V v

330
Contemplations.
LIB. XXI.

that he hears his Queen beg for her Life, it could If our Ways be foul, the Time ſhall coine, when
not be, but that the furpluſage of his Love to her after all vain Flattery, after all our momentary
muſt be turned into Fury againſt her Adverſary; Glory, our Sins ſhall be ripp'd up, and our Ini-
and his Zeal muſt be ſo much more to her, as her quities laid before us to our utter Confufion.
Suit was more meek and humble. For we are ſold, With what Confternation did Haman now ſtand?
I and my People to be deſtroyed, to be fain, and to pe- How do we think he look'd to hear himſelf thus
riſly ; but if we had been fold for Bondmen end Bondenſtiled, thus accuſed, yea, thus condemned ?
women, I bad held my tongue, although the Enemy Certainly Death was in his Face, and Horror in
could not countervail the King's damage. Crafty Men every of his Joints ; no Senſe, no Limb knows
are ſometimes choaked with their own Plots. It his Office : fain would he ſpeak, but his Tongue
was the proffer of ten thouſand Talents wherewith falters and his Lips tremble; fain would he make
Haman hoped both to purchaſe his intended Re-Apologies upon his Knees, but his Heart fails
venge, on the Reputation of a worthy Patriot, him, and tells him the Evidence is too Great, and
that Sum is now laid in his Diſh, for a juft Argu- the Offence above all Pardon : only. Guiltineſs
ment of malicious Corruption ; for, well might and Fear look through his Eyes upon the enraged
Eſther plead ; -If we Feavs deſerved Death, what Countenance of his Maſter, which now bodes no-
needed our Slaughter to be bought out ? And if thing to him but Revenge and Death.
we deſerved it not, what horrible Cruelty was it In what a paſſionate Diſtemper doth this Ban-
to ſet a Price upon innocent Blood ? It is not any quet ſhut up King Abafuerus fies from the Ta-
Offence of ours, it is only the Deſpight of an Ene- ble, as if he had been hurried away with a Tem-
my that hath wrought our Deſtruction.
peft. His Wrath is too great to come forth at his
Beſides, now it appears the King was abuſed Mouth; only his Eyes tell Haman that he hates
by Miſ-information; the Adverſary ſuggeſted to ſee him, and vows to ſee his Diſpatch : for So-
that the Life of the Fews could not ſtand with the litarineſs and not for Pleaſure, doth he now walk
King's Profit ; whereas their very Bondage ſhould into his Garden, and thinks with himſelf, What a
be more Damage to the State, than all Haman's Monſter have I favoured ? Is it poſſible that ſo
Worth could countervail
. Truth may be ſmo- much Cruelty and Prefumption ſhould harbour
thered, but it cannot die; it may be diſguiſed, but in a Breaſt that I thought Ingenuous ? Could I
it will be known; it may be ſuppreſſed, but it be ſo bewitched as to paſs ſo bloody a Decree?
will triumph.
Is my Credulity thus abuſed by the treacherous
But wlaat ſhall we ſay to ſo harſh an Aggrava- Subtilty of a Miſcreant whom I truſted ? I con-
tion ? Could Eſther have been filent in a caſe of feſs it was my weak Raſhneſs to yield unto fo
decreed Bondage, who is now ſo vehement in a prodigious a Motion, but it was the Villany of
caſe of Death ? Certainly, to a generous Nature, this Agagite, to circumvent me by falſe Suggeſti-
Death is far more eaſie than Bondage; why would ons; he ſhall pay for my Error ; the World thall
The have endured the greater, and yet ſo abhors fee, that as I exceeded in Grace, ſo I will not
the leſs ? Was it for that the Jews were already come ſhort in Juſtice. Haman, thy guilty Blood
too well inured to Captivity ; and thoſe Evils are ſhall expiate that innocent Blood, which thy Ma-
more tolerable wherewith we are acquainted : lice might have ſhed.
Or, was it for that there may be hopes in Bond In the mean time, Haman, ſo ſoon as ever he
age, none in Death ? Surely, either of them were could recover the Qualm of his Aftoniſhment,
Lamentable, and ſuch as might deſerve her hum- finding himſelf left alone with Queen Eſther
,
bleſt Deprecation. id att
loſeth no Time, ſpareth no Breath to mitigate
The Queen was going on, to have ſaid, But, her Anger, which had made way to his Deſtructi-
alas, nothing will ſatisfie our bloody Enemy, ſave on. Doubtleſs, with many Vows, and Tears, and
the utter extirpation of me and my Nation; when ſolemn Oaths, he labours to clear his Intentions to
the impatient Rage of the King interrupts her her Perſon ; bewailing his Danger, imploring
Sentence in the midſt, and (as if he had heard her Mercy, confefling the unjuſt Extent of his
too much already, and could too eaſily ſupply the Malice, proffering Endeavours of Satisfa&ion:
reſidue of her Complaint) ſnatches the Word out Wretched Man that I am, I am condemned be-
of her Mouth, with a furious Demand ; Who is be, fore I ſpeak; and when I have ſpoken, I am con-
and where is be that durft preſume in his Heart to do demned : Upon thy Sentence, o Queen, I ſee
ſo? It was the Intereſt of Queen Eſther's Perſon Death waits for me, in vain ſhall I ſeek to avoid
that raiſed this Storm in Abaſuerus ; ſet that aſide, it ; it is thy Will that I ſhould perish ; but let
how quietly, how merrily was the determined that little Breath I have left, acquit mé ſo far
Maſſacre of the Jews formerly digefted ? Actions with thee, as to call Heaven and Earth to record,
have not the ſame Face when we look upon them that in regard of thee I die innocent : it is true
with contrary Affections.
that mine impetuous Malice miſcarried me againſt
Now Queen Eſther muſters up her inward Forces, the Nation of the Jews, for the ſake of one ſtub-
and with an undaunted Courage, fixing her an-born Offender ; but did I know there was the
gry Eyes upon that hated Agagite, ſhe ſays, The leaſt Drop of Iſraelitiſh Blood in thy Sacred Per-
Adverſary and Enemy is this wicked Haman. The ſon ? Could I ſuſpect that Merdecai, or that Peo-
Word was loth to come forth, but it ſtrikes home ple, did ought concern thee? Let not one Death
at the laſt. Never till now did Haman hear his be enough for me, if I would ever have enter-
true Title ; before, ſome had ftiled him, Noble ; tained any Thought of Evil againſt Nation, or
others, Great ; fome Magnificent; and ſome per- Man, that ſhould have coft but a frown from
haps, Vertuous; only Eſther gives him his own, thee : All the Court of Perſia can ſufficiently wita
wicked Haman ; Ill-deſerving Greatneſs doth in neſs how I have magnified and adored thee, ever
vain promiſe to it ſelf a perpetuity of Applauſe: ſince the Royal Crown was ſet on thy Head;
neither



LIB. XXI.
331
Haman banged, Mordecai advanced.
may yet live.
neither did I ever fail to do thee all good Offices Head and help him to the Gallows. Harbonah, one
unto that my Sovereign Maſter, whom thou haſt of the Chamberlains, ſeaſonably tells the King
now mortally incenſed againſt me. O Queen, how ſtately a Gibbet Haman had newly ſet up for
no Hand can ſave my Life but thine, that hath well-deſerving Mordecai, within his own Palace.
as good as bereaved it : ſhew Mercy to him that I hear not one Man open his Mouth to inter-
never meant but Loyalty to thee : as ever thou cede for the Offender, to pacifie the King, to
wouldſt oblige an humble and faithful Vaffal to excuſe or leſſen the Fact; every one is ready to
thee, as ever thou wouldſt honour thy Name and pull him down that is falling, to trample on him
Sex, with the Praiſe of tender Compaſſion, take that is down; yet, no doubt, there were ſome of
Pity upon me, and ſpare that Life which thall theſe Courtiers whom Haman had obliged; had
be vowed to thy Service : and whereas thy Dif- the Cauſe been better, thus it would have been.
pleaſure may juſtly allege againſt me that ranco- Every Cur is ready to fall upon the Dog that he
rous Plot for the Extirpation of that People, ſees worried ; but here, it was the juſt Hand of
whom I, too late, know to be thine ; let it fuffice God to ſet off all Hearts from a Man that had
that I hate, I curſe mine own Cruelty ; and only been ſo unreaſonably Mercileſs ; and to raiſe up
upon that Condition ſhall beg the reprival of my Enemies (even among Friends) to him that had
Life, that I ſhall work and procure by thy graci- profeſſed Enmity to God's Church : So let thine
ous Aid, a full defeazance of that unjuſt Execu- Enemies periſh, O Lord, unſuccoured, unpitied.
tion. Oh let fall upon thy deſpairing Servant one Then the King ſaid, Hang him thereon : There can be
Word of Favour to my diſpleaſed Maſter, that I no truer Juſtice than in Retaliation; Who can
complain of his own Meaſure? Behold, the
While he was ſpeaking to this purpoſe, having wicked travelleth with Iniquity, and bath conceived
proftrate himſelf (for the more Humility) be- Miſchief
, and brought forth Falſhood. He made a Pit
fore the Queen, and ſpread his Arms in a vehe- and digged it, and is fallen into the Ditch that he made;
ment Imploration up to her Bed; the King comes his Miſchief ſhall return upon his own Head, and his
in, and, as not unwilling to miſconfter the Po-violent Dealing Shall come down upon his own Pate
.
fture of him, whom he now hated, ſays, What, There hangs Haman, in more Reproach than
will be force the Queen alſo before me in the Houſe? ever he ſtood in Honour ; and Mordecai (who is
That which Haman meant as an humble Suppli- now firſt known for what he was ) ſucceeds his
ant, is interpreted as from a preſumptuous Of- Favour, and changes Inheritances with his Ene-
fender ; How oft might he have done ſo, and my; for while Haman inherits the Gibbet of Mor-
more, while he was in favour, uncenſured ? Acti-decai, Mordecai inherits the Houſe and Honour of
ons are not the ſame when the Man alters. As Haman. O Lord, let the Malice of the Wicked
Charity makes a good Senſe of doubtful Occur- come to an end, but eſtabliſh thou the Juſt.
rents, fo Prejudice
and Diſpleaſure takes all things One Hour hath changed the Face of the Perſian
(though well meant) at the worſt
. It is an ea- Court ; What ſtability is there in earthly Great-
fie thing to pick a Quarrel, where we intend a neſs? He who in the Morning all Knees bowed
Miſchief.
unto, as more than a Man, now hangs up like a
The Wrath of the King is as a Meſſenger of deſpiſed Vermin, for a Prey to the Ravens : He,
Death : While theſe Words were yet in the Mouth who this Morning was deſtin'd to the Gallows,
of Abafuerus, Haman, in turning his Head towards now rules over Princes; neither was it for no
the King, is ſuddenly muffled for his Execution; thing, that he this Day rode in Triumph: The
he ſhall no more fee either Face or Sun: he ſhall King's Ring that was taken from Haman, is now
be ſeen no more but as a Spectacle of Shame and given to Mordecai, as the Pledge of his Authority;
Horror : and now he thinks, Wo is me, whoſe and he that even now fate in the Gate, is called
Eyes ſerve me only to foreſee the approach of a up next to the Throne. Wickedneſs and honeſt
diſhonourable and painful Death! What am I the Innocence have now paid their Debts to both
better to have been Great ? O that I had never their Clients.
been, O that I could not be! How too truly have Little Joy would it yet have been to Eſther, that
Zereſh and my Friends foretold me of this heavy her Enemy was dead, her Kinſman advanced, if
Deftiny ? Now am I ready to feel what it is that ſtill her People muſt for all this expect their fatal
I meant to thouſands of Innocents ; I ſhall die Day: Her next Suit therefore is for the Safety of
with Pain and Ignominy: Oh that the Conſcience her Nation, in the countermand of that Bloody
of mine intended Murther could die with me. It Decree which Haman had obtained againſt them :
is no marvel if wicked Men find nothing but ut- that which was ſurreptitiouſly gotten, and raſhly
ter Diſcomforts in their End: rather than fail, given, is ſo much more gladly reverſed; by how
their former Happineſs ſhall join with their im- much Mercy is more pleaſing to a good Nature
minent Miſeries to torment them. It is the juſt than cruel Injuſtice. Mordecai hath Power to en-
Judgment of God, that preſumptuous Sinners dite, Seal, ſend out Letters of Favour to the Fews,
ſhould be ſwallowed up of thoſe Evils, which which were cauſleſly ſentenced to the Slaughter.
they would not fear; happy is that Man, who If a Perſian Law might not be reverſed, yet it
hath Grace to fore-fee and avoid thoſe ways, might be counterchanged : Mordecai may not
which will lead him to a perfect Confuſion. Hap- write, Let no Few be ſlain, he may write, Let the
py is he that hath ſo lived that he can either Fews meet, and ſtand for their Lives againſt thoſe that
welcome Death as a Friend, or defie it as an would say them. This Command flies after the
Enemy.
former, ſo faſt, as if it would overtake that which
Who was ever the better for Favour paſt? thoſe it cannot re-call
. The Jews are revived with
that had before kiſſed the Feet, and ſmiled in the this happy Tidings, that they may have Protecti-
Face of Haman, are now as ready to cover his on as well as Enmity; that Authority will noc
be

332
Contemplations.
.
LIB. XXI.
be their Executioner ; that their own Hands are alive, but are feared; the moſt reſiſt them not,
allowed to be their Avengers.
many aſſiſt them, and ſome become theirs : The
Who would imagine that after publick Notice Countenance of the Great leads the World at
of this Alteration at the Court, when the World Pleaſure ; fear of Authority fways thouſands that
could not chuſe but know the malicious Ground are not guilty of a Conſcience.
of that wrongful Edict, the ſhameful Death of Yea, beſides the Liberty of Defence, the Fews
the Procurer, the Power of the Party oppoſite; are now made their own Juſtices; that there may
any one ſhould be found, throughout all the Pro- be none left from the Loins of that accurſed Aga-
vinces, that would once lift up his Hand againſt gite, (who would have left none of the Jewiſh
a Jew? that, with his own Danger, would en- Seed) they ſlay the ten Sons of Haman, and ob-
deavour to execute a controlled Decree? The tain new Days of further Executions; neither
Church of God ſhould ceaſe to be it ſelf, if it can Death fatisfie their Revenge ; thoſe ten Sons
wanted malicious Perſecution; there needs no of Haman ſhall in their very Carcaſſes bear the
other Quarrel than the Name, the Religion of Reproach of their Father, and hang aloft upon
Ifrael.
his Gallows.
Notwithſtanding the known Favour of the Finally, no Man doth, no Man dares frown
King, and the Patronage of Mordecai, the thir- upon a Jew; they are now become Lords in the
teenth of Adar is meant to be a Bloody Day; Ha- midſt of their Captivity; no marvel if they or-
man hath too many Abettors in the Perſian Domi- dain and celebrate their joyful Purim, for a per-
nions; theſe join together to perform that Sen- petual Memory to all Pofterities, of their happy
tence, whereof the Author repented : The Jews Deliverance. It were pity that the Church of
take Heart to defend themſelves, to kill their Mur- God ſhould not have Sun-ſhines as well as Storms,
therers. All the Provinces are turn'd into a Field and ſhould not meet with interchanges of Joy in
of Civil War; wherein Innocence vanquiſheth their Warfare, before they enter upon the un-
Malice. The Fews are Victors, and not only are changeable Joy of their endleſs Triumph.
Wom
30
bratu bila s topless
Shaila Dodatno do 10 do
Isso no bogato did not needs be di
more video ni hadi sath
15wodont ils contidos al oral en brosiowo close Moig og
Sonil gased on this one og
OH: valt os
als or 157 motina slidish Yoges M
cewolf The End of the Contemplations on the Old Teſtament.
Maria
toonii nai W sedanggil dans les
บรรยะใน og borbena og
both worstar restoran
non nebolivut T suxott guld NOTICE
modo todo tioris bij wont Consoon toda uma das Leben
good ovad soy si blow yotis
toni vodottir og
I am folos idilistul Sesoos stilin de laatste
io posla od 701 ai sitt sind so ya sih leis an oorkonodos
nga burtindo buceta noilor 99t095
ya sa bus og proting out as soitlused
word distributor no olova
her todos
Se boos og gniesli otom to tramm Emptied him to homes
to todas
-35 01 To do soifal loro ristli bi
son os movilo 13 I go brol no casinonima Badarotistranten
gado boonstellen en dorsally to o gli strollo alok
otvor od gostera WR station
will hon hade
Soft Pembekal booster od odgte Short TBS
Set Sy do posto
bodo dolce son mal
on toite po Pontiana
Shtetes o il 10
5 ml Tevo Elco
was fetch tonto!
si betur ger en sonno sorts Shoes Sale Toyota
509101Lovat verodos Banib yaquil als hi balti 1991 e bataliondo
sont Llorente para os Homo VOC EFTER

Τ Η Ε
CONTEMPLATIONS
μ Ρ Ο Ν Τ Η Ε
HISTORY
OF THE
New Teſtament,
NOW COMPLETE.
The Second TOM E.
Together with divers
TREATISES
Not hitherto reduced to the greater VOLUME:
Α Ν D
Some others, never till now publiſhed.
By J O S. E X O N.
L 0 N D 0 N,
Printed in the Year, 1708.

3
Contemplations.
ale
The Firſt BOOK. Sobot citas
Chat CONTAINING TO
The Angel and Zachary. The Sages and the Star.
The Annuntiation of CHRIST.
The Purification.
The Birth of CHRIST. HEROD and the Infants.
VV!
the Power of Parents to traduce Holineſs to their
fra The Angel and Zachary.
Children: it is the Bleſſing of God, that entails to
them the Vertues of their parents, as they entail
HEN Things are at worſt, then them to their Sins : there is no certainty, but
God begins a change : the ſtate there is likelihood, of an holy Generation, when
of the Jewiſh Church was ex the Parents are ſuch : Elizabeth was juſt, as well
treamly corrupted, immediately as Zachary, that the Fore-runner of a Saviour
before the News of the Goſpel ; yet, as bad as it might be Holy on both ſides : if the Stock and
was, not only the Prieſthood, but the Courſes of the Graff be not both good, there is much dan-
Attendance continued, even from David's time ger of the Fruit : it is an happy Match, when the
till Chriſt's : it is a deſperately depraved Condi- Husband and the Wife are one, not only in them-
tion of a Church, where no good Orders are left : felves, but in God; not more in Fleſh than in the Spi-
Judea paffed many Troubles, many Alterations, rit: Grace makes no difference of Sexes, rather the
yet this orderly Combination endured about ele- Weaker carries away the more Honour, becauſe
ven hundred Years: a ſettled Good will not ea it hath had leſs Helps : it is eaſie to obſerve, that
fily be defeated, but in the change of Perſons the New Teſtament affordeth more ſtore of good
will remain unchanged ; and if it be forced to Women than the old : Elizabeth led the Ring of
give way, leaves memorable Footſteps behind it: this Mercy, whoſe Barrenneſs ended in a miracu-
if David fore-ſaw the Perpetuation of this holy lous Fruit, both of her Body and of her Time.
Ordinance, how much did he rejoyce in the This religious Pair made no leſs Progreſs in
knowledge of it? Who would not be glad to do Vertue than in Age ; and yet their Vertue could
Good, on Condition that it may ſo long out-live not make their beſt Age fruitful: Elizabeth was
him ?
barren. A juſt Soul and a barren Womb may well
The fuccellive Turns of the Legal Miniſtration agree together : Amongſt the Jews Barrenneſs
held on in a Line never interrupted : even in a was not a Defect only, but a Reproach; yet while
forlorn and miſerable Church,there may be a per- this good Woman was fruitful of holy Obedience,
fonal Succeflion : How little were the Fews bet- ſhe was barren of Children : as Fohn, which was
ter for this, when they had loſt the Urim and miraculouſly conceived by Man, was a fit Fore-
Thummim, ſincerity of Doctrine and Manners ? runner of him, that was conceived by the Holy
This ſtayed with them even while they and their Ghoſt; ſo a barren Matron was meet to make
Sons crucified Chrift; What is more ordinary, way for a Virgin.
than wicked Sons of holy Parents? It is the ſuc None, but a Son of Aaron, might offer Incenſe
cefſion of Truth and Holineſs, that makes or in- to God in the Temple ; and not every Son of
ſtitutes a Church, what ever become of the Per- Aaron, and not any one at all Seaſons: God is a
fons : never Times were ſo barren, as not to yield God of Order, and hates Confuſion no leſs than
fome Good : the greateſt Dearth affords ſome Irreligion : Albeit he hath not ſo ſtraitned him-
few good Ears to the Gleaners: Chriſt would not ſelf under the Goſpel, as to tie his Service to Per-
have come into the World, but he would have fons, or Places, yet his Choice is now no leſs cu-
fome Faithful to entertain him: He that had the rious, becauſe it is more large: He allows none
diſpoſing of all Times and Men, would caſt ſome but the authorized; He authorizeth none but the
holy Ones into his own Times: there had been Worthy. The Incenſe doth ever ſmell of the
no Equality, that all ſhould either over-run, or Hand that offers it ; I doubt not but chat Per-
follow him, and none attend him. Zachary and fume was ſweeter, which aſcended up from the
Elizabeth are juſt, both of Aaron's Blood, and John Hand of a juft Zachary: the Sacrifice of the Wic-
Baptift of theirs whence ſhould an holy Seed ked is Abomination to God: there were Courſes
ſpring, if not of the Loins of Levi ? It is not in of Miniſtration in the legal Services : God never
Ааа 2
purpoſed

4
Contemplations.
Lup. I.
, was purposely
purpoſed to burthen any of his Creatures with were Strangers to their God in their Converſation,
Devotion : How vain is the Ambition of any ſo was God grown a Stranger to them in his Appa-
Soul
, that would load it ſelf with the univerſal ritions ; yet now that the Seaſon of the Goſpel ap-
Charge of all Men? How thankleſs is their La- proached, he viſited them with his Angels ; before
bour, that do wilfully, overſpend themſelves in he viſited them by his Son: He ſends his Ángel to
their ordinary Vocations ? As Zachary had a Men in the Form of Man, before he ſends his Son
Courſe in God's Houſe, ſo he carefully obſerved to take Human Form : the Preſence of Angels is no
it ; the favour of theſe Reſpites doubled his Dili- Novelty, but their Apparition; they are always
gence: the more high and facred our Calling is, with us, but rarely feen, that we may awfully reſpect
the more dangerous is neglect : it is our Honour, their Meſſages, when they are ſeen ; in the mean
that we may be allowed to wait upon the God of time our Faith may ſee them, though our Senſes
Heaven in theſe immediate Services : Wo be to do not; their aſſumed Shapes do not make them
us, if we flacken thoſe Duties, wherein God ho- more preſent but viſible.
nours us more than we can honour him.
There is an Order in that heavenly Hierarchy,
Many Sons of Aaron, yea, of the ſame Family, though we know it not : this Angel, that appea-
ſerved at once in the Temple, according to the red to Zachary, was not with him in the ordinary
they agreed by Lot to aſſign themſelves to the fe- fent from God with this Meffage : Why was an
veral Offices of each Day ; the Lot of this Day Angel fent ? And why this Angel ? Ti had been
called Zachary to offer Incenſe in the outer Tem- eaſie for him to have raiſed up the Prophetical
ple: I do not find any Preſcription they had Spirit of ſome. Simeon to this Prediction; the ſame
from God of this particular Manner of Deſign- Holy Ghoſt, which revealed to that juſt Man,
ment: matters of good Order in holy Affairs may that he ſhould not ſee Death, e'er he had ſeen
be ruled by the wiſe Inſtitution of Men according the Meſſias, might have as eaſily revealed unto
to Reaſon and Expediency.
him the Birth of the Foie-runner of Chriſt, and
It fell out well, that Zachary was choſen by Lot by him to Zachary : but God would have this
to this Miniſtration, that God's immediate Hand Voice, which ſhould go before his Son, come with
might be ſeen in all the Paſſages, that concerned a Noiſe : He would have it appear to the World,
his great Prophet, that as the Perſon, ſo the Oc- that the Harbinger of the Meſſiah ſhould be con-
caſion might be of God's own chuſing: In Lotsceived by the marvellous Power of that God,
and their ſeeming caſual Diſpoſition, God can whoſe coming he proclaimed: it was fit the firſt
give a Reaſon, though we can give none : Morn- Herald of the Goſpel ſhould begin in Wonder:
ing and Evening, twice a Day their Law called the ſame Angel that came to the bleſſed Virgin
them to offer Incenſe to God, that both Parts of with the News of Chriſt's Conception, came to
the Day might be conſecrate to the Maker of Zachary with the News of John's, for the Honour
Time : the outer Temple was the Figure of the of him, that was the greateſt of them which were
whole Church upon Earth, like as the Holy of born of Women, and for his better Reſemblance
Holieſt repreſented Heaven: nothing can better to him, which was the Seed of the Woman. Both
reſemble our faithful Prayers than ſweet Perfume: had the Goſpel for their Errand, one as the Mef-
theſe, God looks, that we ſhould (all his Church fenger of it, the other as the Author; both are
over ) fend up unto him Morning and Evening : foretold by the ſame Mouth.
the Elevations of our Hearts ſhould be perpetual ;
When could it be more fit for the Angel to ap-
but, if twice in the Day we do not preſent God pear unto Zachary, than when Prayers and In-
with our folemn Invocations, we make the Goſpel cenſe were offered by him? Where could he more
lefs officious than the Law.
fitly appear than in the Temple ? In what part
That the reſemblance of Prayers and Incenſe of the Temple more fitly than at the Altar of In-
might be apparent ; while the Prieſt ſends up his cenfe ? And where-abouts rather, than on the
Incenſe within the Temple, the People muſt ſend right-ſide of the Altar ? Thoſe glorious Spirits, as
up their Prayers without : their Breath and that In- they are always with us, ſo moſt in our Devoti-
cenſe, tho' remote in the firſt riſing, met, e'er they ons ; and as in all Places, ſo moſt of all in God's
went up to Heaven: the People might no more Houſe: they rejoyce to be with us, while we are
go into the Holy Place to offer up the Incenſe of with God; as contrarily they turn their Faces
Prayers unto God, than Zachary might go into from us, when we go about our Sins.
the Holy of Holies : While the Partition Wall He that had wont to live, and ſerve in the Pre-
ſtood betwixt Jews and Gentiles, there were alſo ſence of the Maſter, was now aſtoniſhed at the
Partitions betwixt the Jews and themſelves : now Preſence of the Servant; ſo much difference there
every Man is a Prieſt unto God; every Man is betwixt our Faith and our Senſes, that the Ap-
(ſince the Veil was rent) prays within the Tem- prehenſion of the Preſence of the God of Spirits
ple : What are we the better for our greater free- by Faith goes down ſweetly with us, whereas
dom of acceſs to God under the Goſpel, if we do the ſenſible Apprehenſion of an Angel diſmays
not make uſe of our Privilege ?
us : Holy Zachary, that had wont to live by Faith,
• While they were praying to God, he fees an thought he ſhould die, when his Senſe began to
Angel of GOD: as Gideon's Angel went up in be ſet on work : it was the Weakneſs of him, that
the Smoak of the Sacrifice, ſo did Zachary's Angel ſerved at the Altar without Horror to be daunted
(as it were ) come down in the fragrant Smoak with the Face of his Fellow-fervant : in vain do
of his Incenſe : it was ever great News to ſee an we look for ſuch Miniſters of God, as are with-
Angel of God, but now more ; becauſe God had out Infirmities, when juſt Zachary was troubled in
long withdrawn from them all the means of his his Devotions with that wherewith he ſhould have
fupernatural Revelations : as this wicked People I been comforted: it was partly the fuddenneſs,
and
Islosed
Lib. I.
The Angel and Zachary.
5

and partly the glory of the Apparition, that af- are not ſo much to be cenſured as pitied: it is a
frighted him : the good Angel was both appre-fure way for the Heart, to be prevențed with the
henſive and compaſſionate of Zachary's Weakneſs, Aſſurance of the Omnipotent Power of God, to
and preſently incourages him with a cheerful whom nothing is impoflible: fo fhall the hardeſt
Excitation ; ( Fear not Zacharias.) The bleſſed Points of Faith go down eaſily with us: if the Eye
Spirits, though they do not often vocally expreſs of our Mind look upward, it ſhall meet with no-
it, do pity our human Frailties, and ſecretly ſug- thing to avert, or interrupt it; but if right for
gelt Comfort unto us, when we perceive it not : ward, or downward, or round about, every thing
good an evil Angels, as they are contrary in is a Block in our way.
Eſtate, ſo alſo in Diſpoſition: the good deſire to There is a difference betwixt deſire of Afſu-
take away Fear, the evil to bring it: it is a Fruit rance and Unbelief, we cannot be too careful to
of that deadly Enmity, which is betwixt Satan raiſe up our felves Arguments to ſettle our Faith;
and us, that he would, if he might, kill us with although it hould be no Faith, if it had no Feet
Terror; whereas the good Spirits affecting our to ſtand upon, but diſcurſive: In Matters of Faith,
Relief and Happineſs, take no Pleaſure in terri- if Reaſons may be brought for the Convidtion of
fying us, but labour altogether for our Tranquil- the Gain-layers, it is well ; if they be Helps, they
lity and Cheerfulneſs.
cannot be Grounds of our Belief: in the moſt
There was not more Fear in the Face, than faithful Heart there are some Sparks of Infidelity;
Comfort in the Speech ; Thy Prayer is heard: no fo to believe, that we ſhould have no doubt at all,
Angel could have told him better News; our De- is ſcarce incident unto Fleſh and Blood: it is a
fires are uttered in our Prayers : What can we great Perfection, if we have attained to overcome
wiſh, but to have what we would ? Many good our Doubts. What did miſlead Zachary, but that
Suits had Zachary made, and amongſt the reſt for which uſes to guide others,Reaſon? (I am old, and
a Son: Doubtleſs it was now ſome ſpace of Years my Wife is of great Age, ) As if Years and dry Loins
lince he made that Requeſt: for he was now could be any lett to him, which is able of very
ftriken in Age, and had ceaſed to hope ; yet had Stones to raiſe up Children unto Abraham : Faith
God laid it up all the while ; and when he thinks and Reaſon have their Limits; where Reaſon ends
not of it, brings it forth to effect : thus deth the Faith begins ; and if Reaſon will be encroach-
Mercy of our God deal with his patient and faith-ing upon the Bounds of Faith, ſhe is ſtraight taken
ful Suppliants : in the fervour of their Expecta-captive by Infidelity : we are not fit to follow
tion he many times holds them off, and when they Chriſt, if we have not denied our ſelves; and
leaſt think of it, and have forgotten their own the chief Piece of our felves is our Reaſon: we
Suits, he graciouſly condeſcends : delay of Effect muſt yield God able to do that, which we cannot
may not diſcourage our Faith ; it may be God comprehend, and we muſt comprehend that by
hath long granted, e'er we ſhall know of his our Faith, which is diſclaimed by Reaſon
Grant. Many a Father repents him of his Fruit- gar muſt be driven out of Doors, that Sarah may
fulneſs, and hath ſuch Sons as he wiſhes unborn: rule alone.
but to have ſo gracious and happy a Son as the The Authority of the Reporter, makes way for
Angel foretold, could not be leſs Comfort than belief in Things, which are otherwiſe hard to
Honour to the Age of Zachary : the proof of paſs; although in the Matters of God, we ſhould
Children makes them either the Bleſſings or Croſſes not ſo much care who ſpeaks, as what is ſpoken,
of their Parents : to hear what his Son ſhould be and from whom : the Angel tells his Name, Place,
before he was ; to hear that he ſhould have ſuch Office, unasked, that Zachary might not think any
a Son ; a Son whoſe Birth ſhould concern the News impoſſible, that was brought him by an
Joy of many, a Son that ſhould be Great in the heavenly Meſſenger : even where there is no uſe
fight of the Lord ; a Son chat ſhould be ſacred of Language, the Spirits are diſtinguiſhed by
to God, filled with God, beneficial to Man; an Names, and each knows his own Appellation and
Harbinger to him, that was God and Man, was others : He that gave leave unto Man, his Image,
News enough to prevent the Angel, and to take to give Names unto all his viſible and inferiour
away that Tongue with Amazement, which was creatures, did himſelf put Names unto the Spi-
after loſt with Incredulity.
ritual ; and as their Name is, ſo are they mighty
The Speech was ſo good, that it found not a and glorious : but left Zachary ſhould no leſs
ſudden belief: This good News furprized Zacha- doubt of the Stile of the Meſſenger, than of the
ry; if the Intelligence liad taken leiſure, that his Errand it felf, he is at once both confirmed and
Thoughts might have had time to debate the Mat- puniſhed with Dumbneſs: that Tongue which
ter, he had eaſily apprehended the infinite Power moved the Doubt, muſt be tied up, he ſhall ask
of him that had promiſed; the Pattern of Abra- no more Queſtions for forty Weeks, becauſe he
ham and Sarah ; and would ſoon have concluded asked this one diſtruſtfully.
the Appearance of the Angel more miraculous Neither did Zachary loſe his Tongue for the
than his Prediction : whereas now, like a Man time, but his Ears alſo, he was not only mute but
masked with the ſtrangeneſs of that he ſaw and deaf; for otherwiſe, when they came to ask his
heard, he miſdoubts the Meſſage, and asks, How Allowance for the Name of his Son, they needed
fhall I know? Nature was on his fide, and alleged not to have demanded it by Signs, but by Words:
the impoſſibility of the Event, both from Age God will not paſs over flight Offences, and thoſe
and Barrenneſs: Supernatural Tidings at the firſt which may plead the moſt colourable Pretences
hearing aſtoniſh the Heart, and are entertained in his beſt Children, without a ſenſible Check:
with Doubts by thoſe, which upon further Ac- it is not our holy Entireneſs with God, that can
quaintance give them the beſt welcome.
bear us out in the leaſt Sin ; yea, rather the more
The weak Apprehenſions of our imperfe& Faith Acquaintance we have with his Majeſty, the more
fure
3
Ha-

6
VIBE Contemplations, su
LIB. 1.
ſure we are of Correction when we offend: this | Angel; a Man was too mean to carry the News
may procure us more Favour in our well-doing, of the Conception of GOD: never any Bufineſs
not leſs Juſtice in evil.
was conceived in Heaven, that did ſo much con-
Zachary ftaied, and the People waited, whether cern the Earth, as the Conception of the GOD
fome longer Diſcourſe betwixt the Angel and of Heaven in Womb of Earth : no leſs than
an
him, then needed to be recorded, or whether Arch-Angel was worthy to bear theſe Tidings, and
Aſtoniſhment at the Apparition and News with never any Angel received a greater Honour, than
held him, I inquire not; the Multitude thought of this Emballage.
him long, yet though they could but ſee a far It was fit our Reparation ſhould anſwer our
off, they would not depart till he returned to Fall; an evil Angel was the firſt Motioner of the
bleſs them: their patient Attendance without, one to Eve a Virgin, then eſpouſed to Adam in
Shames us, that are hardly perſuaded to attend the Garden of Eden ; a good Angel is the firſt Re-
within, while both our Senſes are employed in porter of the other to Mary a Virgin eſpouſed to
our Divine Services, and we are admitted to be Foſeph, in that Place, which (as the Garden of
Co-agents with our Miniſters.
Galilee,) had a Name from flouriſhing : no good
At laſt Zecbury comes out (peechleſs, and more Angel could be the Author of our Reſtauration,
amazes them with his Preſence than with his De- as that evil Angel was of our Ruin; but that
lay. The Eyes of the Multitude, that were not which thoſe glorious Spirits could not do them-
worthy to ſee his Viſion, yet ſee the Signs of his felves, they are glad to report as done by the
Viſion, that the World might be put into the ex- God of Spirits : good News rejoyces the Bearer:
pectation of ſome extraordinary Sequel: GOD With what Joy did this holy Angel bring the
makes way for his Voice, by filence : His Speech News of that Saviour, in whom we are redeemed
could not have ſaid ſo much, as his Dumbneſs : to Life, himſelf eſtabliſhed in Life and Glory?
Zachary would fain have ſpoken, and could not ; The firft Preacher of the Goſpel was an Angel;
with us too many are dumb, and need not: Neg- that Office muſt needs be glorious, that derives it
ligence, Fear, Partiality ſtop the Mouthes of ma- felf from ſuch a Predeceffor: God appointed his
ny, which ſhall once ſay, Wo to me, becauſe I Angel to be the firſt Preacher, and hath ſince
held my peace. His Hand ſpeaks that which he called his Preachers Angels: the Meſſage is well
cannot with his Tongue, and he makes them by fuited ; an Angel comes to a Virgin, Gabriel to
Signs to underſtand that, which they might read Mary; he that was by fignification the Strength
in his Face : thoſe Powers we have, we muſt uſe : of God, to her that was by fignification exalted
but though he have ceaſed to ſpeak, yet he ceaſed by God, to the conceiving of him, that was the
not to miniſter ; he takes not this Dumbneſs for God of Strength : to a Maid, but eſpouſed; a
a diſmiflion, but ſtays out the eight Days of his Maid for the honour of Virginity, eſpouſed for
Courſe, as one that knew the Eyes, and Hands, the honour of Marriage : the Marriage was in a
and Heart would be accepted of that God, which fort made, not conſummate, through the inſting
had bereaved him of his Tongue : we may not of him, that meant to make her not an Example,
ſtraight take Occaſions of withdrawing our felves but a Miracle of Women : in this whole Work
from the Publick Services of our God, much leſs God would have nothing ordinary: it was fir
under the Goſpel : the Law, which ſtood much that ſhe ſhould be a married Virgin, which ſhould
upon bodily Perfection, diſpenſed with Age for be a Virgin-Mother: He that meant to take Man's
Attendance. The Goſpel, which is all for the Nature without Man's Corruption, would be the
Soul, regards chofe inward Powers, which while Son of Man without Man's Seed, would be the
they are vigorous, exclude all Excuſes of our Seed of the Woman without Man; and amongſt
Miniſtration.
all Women, of a pure Virgin; but amongſt Vic-
sis and one
gins, of one eſpouſed, that there might be at once
a Witneſs and a Guardian of her fruitful Virgini-
21
The Annuntiation of CHRIST. F if the fame God had not been the Author
Virginity and Marriage, he had never counte-
ods or RA
nanced Virginity by Marriage.
HE Spirit of GOD was never ſo accurate
TH
Whether doth this glorious Angel come to find
in any Deſcription, as that which concerns the Mother of him that was GOD, but to ob-
the Incarnation of GOD: it was fit no Circum- fcure Galilee ? A Part, which even the Jews them-
ftance ſhould be omitted in that Story, whereon felves deſpiſed, as forſaken of their Privileges,
the Faith and Salvation of all the World depen-|(Out of Galilee ariſeth no Prophet,) behold, an Angel
dech : we canot ſo much as doubt of this Truth, comes to that Galilee, out of which no Prophet
and be ſaved; no not the Number of the Month, comes, and the God of Prophets and Angels de-
not the Name of the Angel is concealed : every ſcends to be conceived in that Galilee, out of
Particle imports not more Certainty than Excel- which no Prophet ariſeth: He that filleth all
lence : the Time is the fixth Month after John's Places, makes no difference of Places : it is the
Conception, the Prime of the Spring; Chriſt was Perſon which gives Honour and Privilege to the
conceived in the Spring, born in the Solſtice : Place, not the Place to the Perſon; as the Pre-
He in whom the World received a new Life, re- fence of God makes the Heaven, the Heaven doch
ceives Life in the ſame Seaſon, wherein the not make the Honour glorious : no blind Corner
World received his firſt Life from him ; and he of Nazareth can hide the bleſſed Virgin from the
which ſtretches out the Days of his Church, and Angel : the Favours of God will find out his
lengthens them to Eternity, appears after all the Children, whereſoever they are withdrawn.
ſhort and dim Light of the Law, and enlightens It is the Faſhion of God to ſeek out the moſt
the World with his Glory, the Meſſenger is an deſpiſed, on whom to beſtow his Honours, we



cannot

LIB. I.
The Annunciation of CHRIST.
7
cannot run away as from the Judgments, ſo not It was no ordinary Favour, that the Virgin
from the Mercies of our God: the Cottages of found in Heaven : no mortal Creature was ever
Galilee are preferred by God to the famous Pa- thus graced, that he ſhould take part of her Na-
laces of Feruſalem, he cares not how homely he ture, that
was the God of Nature, that he, which
converſes with his own: Why ſhould we be tran made all Things, ſhould make his human Body of
ſported with the outward glory of Places, while hers, that her Womb ſhould yield that Fleſh,
our God regards it not? We are not of the An- which was perſonally united to the Godhead
gels Diet, if we had not rather be with the blef- that ſhe ſhould bear him, that upholds the World:
fed Virgin at Nazareth, than with the proud Dames Lo, thou ſhalt conceive and bear a Son, and ſhalt call
in the Court of Jeruſalem : it is a great Vanity to bis Name Fefus. It is a Queſtion, whether there
reſpect any thing above Goodneſs, and to dif- be more Wonder in the Conception, or in the
eſteem Goodneſs for any Want. The Angel fa- Fruit; the Conception of the Virgin; or Jeſus
luces the Virgin, he prays not to her ; he ſalutes conceived: both are marvellous, but the former
her as a Saint, he prays not to her as a Goddeſs : doth not more exceed all other Wonders, than the
for us to falute her, as he did, were groſs Pre- latter exceedeth it. For the Child of a Virgin is
fumption ; for neither are we, as he was, neither the reimprovement of that Power, which created
is the, as ſhe was: If he that was a Spirit faluted the World: but that God ſhould be incarnate of
her, that was Fleh and Blood here on Earth, it a Virgin, was an Abaſement of his Majeſty, and
is not for us, that are Fleſh and Blood, to falute an Exaltation of the Creature beyond all Exam-
her, which is a glorious Spirit in Heaven: for us, ple. Well was that Child worthy to make the
to pray to her in the Angel's Salutation, were to Mother bleſſed : here was a double Conception;
abuſe the Virgin, the Angel, the Salutation. one in the Womb of her Body, the other of the
But how gladly do we ſecond the Angel in the Soul : if that were more miraculous, this was
Praiſe of her, which was more ours than his? How more beneficial ; that was her Privilege, this was
juſtly do we bleſs her, whom the Angel pro- her Happineſs: if that were fingular to her, this
nounceth bleſſed ? How worthily is the honoured is common to all his Chofen: there is no renewed
of Men, whom the Angel proclaimeth beloved Heart, wherein thou, O Saviour, art not formed
of God? O bleſſed Mary, he cannot bleſs thee, again. Bleſſed be thou, that haſt herein made us
he cannot honour thee too much, that Deifies thee bleſſed. For what Womb can conceive thee, and
not : that which the Angel faid of thee, thou not partake of thee? Who can partake of thee,
haft propheſied of thy ſelf; we believe the Angel and not be happy?
and thee: All Generations ſhall call thee bleſſed, Doubtleſs, the Virgin underſtood the Angel as
by the Fruit of whoſe Womb all Generations are he meant, of a preſent Conception, which made
bleſſed : if Zachary were amazed with the ſight of her ſo much more inquiſitive into the Manner
this Angel, much more the Virgin
: that very and Means of this Event : How shall this be, ſince I
Sex had more diſadvantage of Fear: if it had been know not a Man? That ſhe ſhould conceive a Son
but a Man, that had come to her in that ſecrecy by the knowledge of Man after her Marriage
and ſuddenneſs, ſhe could not but have been conſummate, could have been no Wonder: But
troubled ; How much more, when the ſhining how then ſhould that Son of hers be the Son of
glory of the Perſon doubled the Aſtoniſhment ? God? This Demand was higher, how her pre-
The Troubles of holy Minds end ever in Com- fent Virginity ſhould be inſtantly fruitful, migh
fort: Joy was the Errand of the Angel, and not be well worthy of Admiration, of Inquiry : here
Terror. Fear (as all Paſſions ) diſquiets the was deſire of Information, not doubts of Infideli-
Heart, and makes it for the time unfit to receive ty; yea, rather this Queſtion argues Faith : it
the Meſſages of God : foon hath the Angel clea- takes for granted that, which an unbelieving Heart
red theſe troubleſome Miſts of Paſſions, and ſent would have ſtuck at: ſhe ſays not, who and
out the Beams of heavenly Conſolation in the whence art thou ? What Kingdom is this, where
remoteſt Corner of her Soul, by the glad News of and when ſhall it be erected? But ſmoothly fup-
her Saviour : How can Joy but enter into her pofing all thoſe ſtrange things would be done, ſe
Heart, out of whoſe Womb ſhall come Salvation ? inſiſts only in that which did neceſſarily require
What room can Fear find in that Breaſt, that is a further intimation, and doth not diftruft, but
aſſured of Favour? Fear not Mary ; for thou haſt demand : neither doth ſhe ſay, this cannot be, nor
found favour with God: Let thoſe fear, who know how can this be ; but how ſhall this be? So doth
they are in diſpleaſure, or know not they are the Angel anſwer, as one, that knew he needed
gracious: thine happy Eſtate calls for Confidence, not to ſatisfie Curioſity, but to inform Judgment,
and that Confidence for Joy : What ſhould, what and uphold Faith: he doth not therefore tell her
can they fear, who are favoured of him, at whom of the Manner, but of the Author of this Act ;
the Devils tremble? Not the Preſence of the The Holy Ghoſt shall come upon thee, and the Power of
good Angels, but the Temptations of the evil the moſt High fhall over-ſhadow thee : It is enough
Itrike many Terrors into our Weakneſs; we could to know who is the Undertaker, and what he will
not be diſmaied with them, if we did not forget do ; O God, what do we ſeek a clear Light, where
our Condition. We have not received the Spirit thou wilt have a Shadow ? No Mother knows
of Bondage to fear again, but the Spirit of Adopti- the manner of her natural Conception; what
on, whereby we cry, Abba Father : if that Spirit Preſumption ſhall it be for Fleſh and Blood, to
(O God) witneſs with our Spirits, that we are ſearch how the Son of God took Fleſh and Blood
thine, how can we fear any of thoſe ſpiritual of his Creature? It is for none, but the Almighty
Wickedneſſes? Give us Aſſurance of thy Fa to know thoſe Works, which he doch immediately
vour, and let the Powers of Hell do their concerning himſelf; thoſe that concern us he hath
worſt.
TOPS revealed : Secrets to God, things revealed to us,
The



8
Contemplations.
Lib. I.

The Anſwer was not ſo full, but that a thou-
fand Difficulties might ariſe out of the Particula-
The Birth of CHRIST.
rities of ſo ſtrange a Meſſage; yer after the An-
gels Solution, we hear of no more Objections, no
more Interrogations: the faithful Heart, when it
A
S all the Actions of Men, ſo eſpecially the
once underſtands the good Pleaſure of God, ar Publick Actions of Publick Men are ordered
gues no more : but ſweetly reſts it ſelf in a quiet by God to other Ends than their own : this Edict
Expectation; Behold, the Servant of the Lord, be it went not ſo much out from Auguſtus, as from the
to me according to thy Word. There is not a more Court of Heaven. What, did Cæfar know Folepla
noble Proof of our Faith, than to captivate all the and Mary? His Charge was univerſal to a Worla
Powers of our Underſtanding and Will to our of Subjects, through all the Roman Empire :
Creator, and without all ſciſcitation to go blind God intended this Cenfion only for the bleſſed
fold, whither he will lead us : all Diſputations Virgin and her Son, that Chriſt might be born,
with God (after his Will known ) ariſe from In- where he ſhould : Caſar meant to fill his Coffers
,
fidelity : great is the Myſtery of Godlineſs, and God meant to fulfil his Propheſies
, and ſo to ful-
if we will give Nature leave to cavil, we cannot fil them, that thoſe, whom it concerned might
be Chriſtians. O God thou art faithful, thou art not feel the Accompliſhment: if God had directly
powerful : it is enough, that thou haft ſaid it ; commanded the Virgin to go up to Bethlem, the
in the Humility of our Obedience we reſign our had ſeen the Intention, and expected the iſſue
felves over to thee : Behold the Servants of the but that wiſe Moderator of all Things, that works
Lord, be it unto us, according to thy Word. his Will in us, loves ſo to do it, as may be leaft
How fit was her Womb to conceive the Fleſh with our Foreſight and Acquaintance, and would
of the Son of God by the Power of the Spirit of have us fall under his Decrees unawares, that we
God, whoſe Breaſt had ſo ſoon by the Power of may ſo much the more adore the Depths of his
the fame Spirit conceived an Affent to the Will Providence: every Creature walks blindfold, on-
of God; and now of an Hand-maid of God, ſhe ly he that dwels in Light, fees whither they go.
is advanced to the Mother of God: no ſooner Doubtleſs, bleſſed Mary meant to have been
hath ſhe ſaid (be it done) than it is done, the Holy delivered of her Divine Burden at home, and lit-
Ghoſt over-Shadows her, and forms her Saviour le thought of changing the Place of Conception
in her own Body. This very Angel, that talks for another of her Birth : that Houſe was ho-
with the bleſſed Virgin, could ſcarce have been noured by the Angel, yea, by the Overſhadowing
able to expreſs the Joy of her Heart in the Senſe of the Holy Ghoſt, none could equally fatisfie her
of this Divine Burden : never any mortal Crea- Hopes or Deſires : It was fic that he, which made
ture had ſo much cauſe of Exultation : How choice of the Womb, wherein his Son ſhould be
could ſhe, that was full of God, be other than conceived, ſhould make choice of the place where
full of Joy in that God ? Grief grows greater by his Son ſhould be born: As the Work is all his,
concealing ; Joy, by expreſſion : the Holy Virgin fo will he alone contrive all the Circumſtances
had underſtood by the Angel, how her Couſin to his own Ends : Oh the infinite Wiſdom of God
Elizabeth was no leſs of kin to her in Condition ; in caſting all his Deſigns ! There needs no other
the fruitfulneſs of whoſe Age did ſomewhat ſuit Proof of Chriſt, than Cæfar and Bethlem, and of
the fruitfulneſs of her Virginity : Happineſs com- Cæſar's than Auguſtus ; his Government, his Edict
municated, doubles it felf; here is no ftraining pleads the Truth of the Meſſias : his Government,
of Courteſie; the bleſſed Maid, whom Vigour now, was the deep Peace of all the World under
of Age had more fitted for the Way, haftens her that quiet Scepter, which made way for him, who
Journey into the Hill-country to viſit that gracious was the Prince of Peace : If Wars be a sign of
Matron, whom God had made a ſign of her mi- the Time of his Second Coming, Peace was a
raculous Conception : only the meeting of Saints Sign of his Firſt: His Edict, now, was the Scepter
in Heaven can parallel the meeting of theſe two departed from Juda : it was the time for Shilo to
Couſins: the two Wonders of the World are met come; no Power was left in the Jews, but to
under one Roof, and congratulate their mutual obey : Auguſtus is the Emperor of the World, un-
Happineſs: when we have Chriſt ſpiritually con- der him Herod is the King of Judea ; Cyrenius is
ceived in us, we cannot be quiet, till we have Preſident of Syria ; Fury hath nothing of her own.
imparted our Joy : Elizabeth, that holy Matron For Herod, if he were a King, yet he was no Few,
did no ſooner welcom her bleſſed Couſin, than and if he had been a few, yet he was no other-
her Babe welcomes his Saviour; both in the re wiſe a King, than Tributary and Titular: the
tired Cloffets of their Mother's Womb, are ſenſi- Edict came out from Auguſtus, was executed by
ble of each others Preſence; the one by his Omni-Cyrenius; Herod is no Actor in this Service : Gain
ſcience, the other by Inſtinct. He did not more and Glory are the Ends of this Taxation, each
fore-run Chriſt, than over-run Nature: How Man profeſs’d himſelf a Subject, and paid for the
ſhould our Hearts leap within us, when the Son Privilege of his Servitude : now their very Heads
of God vouchſafes to come into the ſecret of were not their own, but muſt be payed for to the
our Souls, not tº viſit us, but to dwell with us, Head of a Foreign State: they which before ſtood
to dwell in us!
upon the Terms of their Immunity, ſtoop at the
laſt: the proud Suggeſtions of Judas the Galilean,
Two
might'fhed their Blood and ſwell their Stomachs,
but could not eaſe their Yoak, neither was it the
VEL
Meaning of God, that Holineſs (if they had been
as they pretended) ſhould ſhelter them from Sub-
che Bades, pero estilo e boa couple a bola jedion : a Tribute is impoſed upon God's free
People;




1

LIB. 1.
The Birth of CHRIST.
9
People; this act of Bondage brings them Liberty: loſt the Honour and Happineſs of being Holt to
now when they ſeemed moſt neglected of God, their God: Even ſtill, O bleſſed Saviour, thou
they are bleſſed with a Redeemer ; when they are ſtandeſt at our Doors and knockeft; every Mo-
moſt preſſed with Foreign Sovereignty, God ſends tion of thy good Spirit tells us, thou art there :
them a King of their own, to whom Cæſar him- now thou comeft in thine own Name, and there
felf muſt be a Subject : the Goodneſs of our God thou ſtandeſt while thy Head is full of Dew, and
picks out the moſt needful Times of our Relief thy Locks wet with the Drops of the Night : if
and Comfort : our Extremities give him the moſt we ſuffer carnal Deſires and worldly Thoughts to
Glory. Whither muſt Foſeph and Mary come to take up the Lodging of our Heart, and revel
be taxed, but unto Bethlehem, David's City ? The within
us, while thou waiteft upon our Admiſ-
very Place proves their Deſcent: he that ſuc- fion, ſurely our Judgment thall be ſo much the
ceeded David in his Throne, muſt fucceed him greater, by how much better we know whom we
in the Place of his Birth ; ſo clearly was Bethlehem have excluded. What, do we cry ſhame on the
deſigned to this Honour by the Prophets, that even Bethlehemites
, whilſt we are wilfully more chur-
the Prieſts and the Scribes could point Herod un- liſh, more unthankful ? There is no room in my
to it, and aſſured him, the King of the Jews. Heart for the Wonder at this Humility : He, for
could be no where elſe born. Bethlehem, juſtly whom Heaven is too ſtrait, whom the Heaven of
the Houſe of Bread, the Bread that came down Heavens cannot contain, lies in the ſtrait Cab-
from Heaven is there given to the World; whence bin of the Womb, and when he would inlarge
ſhould we have the Bread of Life, but from the himſelf for the World, is not allowed the Boom
Houſe of Bread ? O holy David, was this the of an Inn: the many Manſions of Heaven were at
Well of Bethlehem, whereof thou didſt ſo thirſt to his diſpoſing; the Earth was his, and the fulneſs
drink of old, when thou ſaidīt, o that one would of it, yet he ſuffers himſelf to be refuſed of a
give me drink of the Water of the Well of Bethlehem ! baſe Cottage, and complaineth not : What Mea-
Surely that other Water, when it was brought thee ſure ſhould diſcontent us wretched Men, when
by thy Worthies, thou pouredſt it on the Ground, thou (O God ) fareſt thus from thy Creatures ?
and wouldīt not drink of it: this was that living How ſhould we learn both to want and abound,
Water, for which thy Soul longed, whereof thou from thee, which abounding with the Glory and
faidſt elſewhere, As the Hart panteth after the Wa- Riches of Heaven, wouldít want a Lodging in
ter- brooks, ſo longeth my Soul after thee, o God: My thy firſt welcome to the Earth? Thou camelt to
Soul thirſteth for God, for the living God.
thine own, and thy own received thee not: How
It was no leſs than four Days Journey from can it trouble us to be rejected of the World,
Nazareth to Bethlehem : How juſt an Excuſe might which is not ours ? What Wonder is it, if thy Ser-
the bleſſed Virgin have pleaded for her Abſence? vants wandred abroad in Sheep-Skins, and Goat-
What Woman did ever undertake ſuch a Journey Skins, deſtitute and afflicted, when their Lord is
fo near her Delivery? And doubtleſs Joſeph, which denied Harbour? How ſhould all the World bluſh
was now taught of God to love and honour her, at this Indignity of Bethlehern? He that came to
was loth to draw forth a dear Wife in ſo un- ſave Men, is ſent for his firſt Lodging to the
wieldy a Caſe, into fo manifeſt Hazard : but the Beaſts : the Stable is become his Inn, the Crib
Charge was peremptory, the Obedience exem- his Bed : O ftrange Cradle of that great King,
plary, the deſire of an inoffenſive Obſervance which Heaven it ſelf may envy! O Saviour, thou
even of Heatheniſh Authority, digeſts all Diffi- that wert both the Maker and Owner of Hea-
culties: we
: we may not take eaſie Occaſions to with-ven, of Earth, couldſt have made thee a Palace
draw our Obedience to Supreme Commands; yea, without Hands, couldſt have commanded thee an
how didſt thou (O Saviour) by whom Auguſtus empty Room in thoſe Houſes which thy Crea-
reigned, in the Womb of thy Mother yield this tures had made. When thou didſt but bid the An-
Homage to Auguſtus? The firſt Leſſon that ever gels avoid their firſt place, they fell down from
thy Example taught us, was Obedience.
Heaven like Lightning; and when in thy hum-
After many Steps are Foſeph and Mary come to bled Eſtate thou didſt but fay, I am he, who was
Bethlehem: the Plight wherein ſhe was, would not able to ſtand before thee : How eaſie had it been
allow any ſpeed, and the forced leiſure of the for thee to have made place for thy ſelf in the
Journey cauſeth diſappointment: the End was Throngs of the ſtatelieſt Courts? Why wouldſt
worſe than the Way, there was no reſt in the thou be thus homely, but that by contemning
Way, there was no room in the Inn: it could not worldly Glories, thou mightſt teach us to con-
be, but that there were many of the Kindred of temn them? That thou mightſt fanctifie Poverty
Foſeph and Mary at that time in Bethlehem : for to them, whom thou calledſt unto want? That
both there were their Anceſtors born, if not them- ſince thou which hadſt the choice of all earthly
felves; and thither came up all the Couſins of Conditions, wouldſt be born poor and deſpiſed,
their Blood : yet there and then doth the holy thoſe which muſt want out of necefſity, might
Virgin want room
to lay either her Head, or her not think their Poverty grievous. Here was nei-
Burthen. If the Houſe of David had not loſt all ther Friend to entertain, nor Servant to attend,
Mercy and good Nature, a Daughter of David nor Place wherein to be attended, only the poor
could not, ſo near the time of her Travel, have Beaſts gave way to the God of all the World:
been deſtitute of Lodging in the City of David. it is the great Myſtery of Godlineſs, that God
Little did the Bethlebemites think what a Gueſt was manifeſted in the Fleſh, and feen of Angels;
they refuſed. Elfe they would gladly have opened but here, which was the Top of all Wonders, the
their Doors to him, which was able to open the very Beaſts might ſee their Maker : for thoſe Spi-
Gates of Heaven to them. Now their Inhofpi- rits to ſee God in the Fleſh, it was not fo ftrange,
tality is Puniſhment enough to it ſelf: they have ) as for the brute Creatures to ſee him, which was
Bbb
the
ز

10
Contemplations.
Lib. I.
the God of Spirits : He, that would be led into far ſeen, but thoſe which are high placed, are
the Wilderneſs amorget wild Beaſts to be tempted, I equally ſeen in the remoteft diftances. Thy
would come into the Houſe of Beaſts to be born, Light, Saviour, was no leſs than heavenly:
that from the height of his Divine Glory his Hu- the Eaſt ſaw that, which Bethlehem might have
miliation might be the greater: How can we be seen : oft-times thoſe which are neareſt in Place,
haft thus neglected thy ſelf for us? That the Vi- they are too cloſe to the Eye, do fo over-fill the
ſitation might be anſwerable to the homelineſs of Senfe, that they are not diſcerned. What a ſhame
the Place, Attendants, Proviſion, who ſhall come is this to Bethlehem? The Sages came out of the
to congratulate his Birth, but poor Shepherds ? Eaſt to worhip him, whom that Village refuſed:
The Kings of the Earth reſt at home, and have the Bethlehemites were feuws; the wiſe Men Gentiles :
no Summons to attend him by whom they reign; this firft Entertainment of Chriſt was a Preſage
God hath choſen the weak Things of the World of the fequel ; the Gentiles ſhall come from far to
to confound the Mighty : in an obſcure Time adore Chriſt : while the Fews reject him. Thoſe
(the Night) unto obſcure Men (Shepherds). doth Eaſterlings were great Šearchers of the Depths
God manifeſt the Light of his Son, by glorious of Nature, profeſſed Philoſophers, them hath God
Angels : it is not our Meanneſs ( God) that ſingled out to the Honour of the Manifeſtation
can exclude us from the beſt of thy Mercies; yea, of Chriſt : human Learning well improved makes
thus far doſt thou reſpect Perſons, that thou haft us capable of divine; there is no Knowledge,
put down the Mighty, and exalted them of low whereof God is not the Author ; he would never
Degree. If theſe Shepherds had been ſnorting in have beſtowed any Gift, that ſhould lead us
their Beds, they had no more ſeen Angels, nor away from himſelf; it is an ignorant Conceit
,
heard News of their Saviour, than their Neigh- that enquiry into Nature ſhould make Men Athe
bours; their Vigilar.cy is honoured with this hea- iftical : no Man is fo apt to ſee the Star of Chriſt,
venly Viſion: thoſe which are Induſtrious in any as a diligent Diſciple of Philofophy: doubtleſs
Calling, are capable of further Bleflings, where this Light was viſible unto more, only they fol-
as the Idle are fit for nothing but Temptation. lowed it, which knew it had more than Nature :
No leſs than a whole Choir of Angels are wor he is truly wiſe, that is wiſe for his own Scul:
thy to ſing the Hymn, of Glory to God, for the In- if theſe wiſe Men had been acquainted with all
carnation of his Son: What Joy is enough for us, the other Stars of Heaven, and had not feen the
whoſe Nature he took, and whom he came to re Star of Chriſt, they had had but Light enough to
ftore by his Incarnation? If we had the Tongues lead them into utter Darknefs : Philoſophy with
of Angels, we could not raiſe this Note high out this Star, is but the Wiſp of Error. Theſe
enough to the Praife of our Glorious Redeemer. Sages were in a Mean between the Angels and
No ſooner do the Shepherds hear the News of a the Shepherds : God would in all the Ranks of
Saviour, than they run to Bethlehem to ſeek him ; | intelligent Creatures have ſome to be Witneſſes
thoſe that left their Beds to tend their Flocks, leave of his Son: the Angels direct the Shepherds, the
their Flocks to enquire after their Saviour : No Star guides the Sages; the duller Capacity hath
earthly Thing is too dear to be forſaken for Chriſt: the more clear and powerful Helps ; the Wiſdom
if we fuffer any worldly Occaſion to ſtay us of our good God proportions the Means unto
from Bethlehem, we care more for our Sheep than the Diſpoſition of the Perſons : their Aſtronomy
our Souls : it is not poſſible that a faithful Heart had taught them, this Star was not ordinary, whe-
ſhould hear where Chriſt is, and not labour to ther in Sight, or in Brightneſs, or in Motion. The
the Sight, to the Fruition of him. Where art thou, Eyes of Nature might well ſee, that ſome ſtrange
O Saviour, but at home in thine own Houſe, in News was portended to the World by it ; but,
the Aſſembly of thy Saints ? Where art thou to that this Star deſigned the Birth of the Meſſias,
be found but in thy Word and Sacraments ? yea, there needed yet another Light : if the Star had
there thou ſeekeſt for us: if there we haſte not not beſides had the Commentary of a Revelation
to ſeek for thee, we are worthy to want thee, from God, it could have led the wiſe Men only
worthy that our want of thee here, hould make into a fruitleſs Wonder : give them to be the off-
us want the Preſence of thy Face for ever. ſpring of Balaam, yet the true Prediction of that
pantou falſe Prophet was not enough warrant : if he told
them, the Meſſias ſhould ariſe as a Star out of Fa-
The Sages and the Star.helby proces did not tell them, that a Star fhould arifa
far from the Pofterity of Jacob, at the Birth of the
Meſſia's; he that did put that Propheſie into the
*HE Shepherds and the Crib accorded well; Mouth of Balaam, did alſo put this Illumination
might not contemn; neither was there any of free to breathe where he liſteth: Many ſhall
thoſe Shepherds that ſeemed not more like a King, come from the Eaſt and the Weſt to ſeek Chrift,
than that King, whom they came to ſee. But, when the Children of the Kingdom ſhall be ſhut
On the Divine Majeſty, that ſhined in this Baſe-out : even then God did not ſo confine his Electi-
neſs! There lies the Babe in the Stable, crying on to the Pale of the Church, as that he did not
ing in the Manger, whom the Angels came down ſometimes look out for ſpecial Inſtruments of his
from Heaven to proclaim, whom the Sages come Glory. Whither do thefe Sages come, but to fe-
from the Eaſt to adore, whom an heavenly Star ruſalem? Where ſhould they hope to hear of the
notifies to the World, that now Men might ſee, new King, but in the Mother-City of the King-
that Heaven and Earth ſerves him that neglected dom ? The Conduct of the Star was firſt only
himſelf. Thoſe Lights that hang low, are not general to Judea : the reſt is for a time left to
Enquiry

LIB. I.
The Sages and the Star.

go a Way by himſelf.
Enquiry : they were not brought thither for their leſs full of Projects and Imaginations ; it makes
own fakes, but for Jewry's, for the Worlds, that us think every Buſh a Man, and every Man a
they might help to make the Jews inexcuſable, Thief.
and the World faithful : that their Tongues there Why art thou troubled ( Herod ?) A King
fore might blazon the Birth of Chriſt, they are is born, but ſuch a King, as whoſe Scepter may
brought to the head City of Judea, to report, and ever concur with lawful Sovereignty ; yea, ſuch
enquire : their Wiſdom could not teach them to a King, as by whom Kings do hold their Scep-
imagine, that a King could be born to Judea, of ters, not loſe them : if the wife Men tell thee of
that Note and Magnificence, that a Star from a King, the Star tells thee he is heavenly : here
Heaven ſhould publiſh him to the Earth, and that is good cauſe of Security, none of Fear: the moſt
his Subjects ſhould not know it : and therefore, as general Enmities and Oppoſitions to Good, ariſe
preſuppoſing a common Notice, they fay, Where from miſtakings: if Men could but know, how
is be, that is born King of the fervs? There is much much Safety and Sweetneſs there is in all Divine
Deceit in Probabilities, eſpecially when we med Truth, it could receive nothing from them but
dle with Spiritual Matters. For God uſes ſtill to Welcomes and Gratulations : Miſconceits have
been ſtill guilty of all Wrongs and Perſecutions.
If we judge according to Reaſon and Appea- But if Herod were troubled ( as Tyranny is ſtill
rance, who is ſo likely to underſtand heavenly ſuſpicious) why was all Feruſalem troubled with
Truths, as the profound Doctors of the World? him? Jeruſalem, which now might hope for a
Theſe God paffes over, and reveals his Will to relaxation of her Bonds, for a recovery of her Li-
Babes. Had theſe Sages met with the Shepherds berty and Right? Feruſalem, which now only had
of the Villages near Bethlehem, they had received cauſe to lift up her drooping Head in the Joy and
that Intelligence of Chriſt, which they did vainly Happineſs of a Redeemer ? yet not Herod's Court,
feek from the learned Scribes of Feruſalem : the but even Jeruſalem was troubled; ſo had this miſe-
greateſt Clerks are not always the wiſeſt in the rable City been over-toiled with Change, that now
Affairs of God; theſe Things go not by Diſcourſe, they were ſettled in a Condition quietly Evil,
but by Revelation.
they are troubled with the News of better; they
No ſooner hath the Star brought them within had now got a habit of Servility, and now they
the Noiſe of Jeruſalem, than it is vaniſhed out of are ſo acquainted with the Yoak, that the very
fight : God would have their Eyes lead them fo Noiſe of Liberty, ( which they ſuppoſed would
far, as till their Tongues might be ſet on work to not come with eaſe ) began to be unwelcome.
win the vocal Atteſtation of the chief Prieſts and To turn the cauſes of Joy into Sorrow, argues
Scribes, to the fore-appointed Place of our Savi- extreme Dejectedneſs, and a Diftemper of Judg-
our's Nativity : if the Star had carried them di- ment no leſs than Deſperate : Fear puts on a Vi-
rectly to Bethlehem, the learned Fews had never zor of Devotion ; Herod calls his learned Counſel,
ſearched the Truth of thoſe Propheſies, where and as not doubting, whether the Meſſiah ſhould
with they are ſince juſtly convinced : God never be born, he asks, where he ſhall be born ? In the
withdraws our Helps, but for a further Advan- Diſparition of that other Light, there is a perpe-
tage ; however our Hopes ſeem croſſed, where tually fixed Star, ſhining in the Writings of the
his Name may gain, we cannot complain of Prophets, that guides the chief Prieſts and Scribes
loſs.
directly unto Bethlehem : As yet Envy and Preju-
Little did the Sages think, this Queſtion would dice bad not blinded the Eyes, and perverted the
have troubled Herod; they had (I fear) concea- Hearts of the Jewiſh Teachers; fo as now they
led their Meſſage, if they had ſuſpected this clearly juſtifie that Chriſt, whom they afterwards
Event: ſure, they thought it might be ſome Son, condemn, and by thus juſtifying him condemn
or Grand-Child of him which then held the themſelves in rejecting him: the Water, that is
Throne, ſo as this might win Favour from Herod, untroubled, yields the Viſage perfectly: if God
rather than an unwelcome fear of Rivality. had no more Witneſs, but from his Enemies, we
Doubtleſs they went firſt to the Court ; where have Ground enough of our Faith.
elſe ſhould they ask for a King. The more plea Herod feared, but diſſembled his Fear, as think-
fing this News had been, if it had fallen upon ing it a ſhame that Strangers ſhou'd ſee there
Herod's own Loins, the more grievous it was to could any Power ariſe under him, worthy of his
light upon a Stranger: if Herod had not over- Reſpect or Awe: out of an unwillingneſs there-
much affected Greatneſs, he had not upon thoſe fore to diſcover the impotency of his Paſſion, he
indirect Terms aſpired to the Crown of fewry; makes little ado of the Matter, but only after a
ſo much the more therefore did it trouble him to privy Inquiſition into the Time, employs the In-
hear the Rumour of a Succeffor, and that not of formers in the ſearch of the Perſon; Go, and ſearch
his own. Sertled Greatneſs cannot abide either diligently for the Babe, &c. It was no great Journey
Change or Partnerſhip: If any of his Subjects had from Jeruſalem to Bethlehem; how eaſily might He-
moved this Queſtion, I fear his Head had anſwer-rods Cruelty have ſecretly ſuborn'd ſome of his
ed it. It is well, that the Name of Foreigners bloody Courtiers to this Enquiry and Execution? If
could excuſe theſe Sages: Herod could not be God had not meant to mock him, before he found
brought up among the Fews, and not have heard himſelf mocked of the wife Men, he had rather
many and confident reports of a Meſſias, that ſent before their Journey, than after their Diſap-
should e'er long ariſe out of Iſrael'; and now when pointment : but that God, in whoſe Hands all
he hears the Fame of a King born, whom a Star Hearts are, did purpoſely beſot him, that he might
from Heaven fignifies and attends; he is nettled not find the way to ſo horrible a Miſchief.
with the News : every Thing affrights the guil There is no Villany ſo great, but it will mask
ty: Uſurpation is full of jealouſies and Fear, no it ſelf under a fhew of Piety: Herod will alſo
Bbb 2
wor

I 2
Contemplations.
LIB. 1.
to us.
worſhip the Babe ; the Courteſie of a falſe Tyrant what was a Jewiſh King to Perlian Strangers ?
is death; a crafty Hypocrité never means fo ill, Anſwerable therefore hereunto was their Adora.
as when he ſpeaketh faireſt: the wife Men are tion. Neither did they lift up empty Hands to
upon their way full of Expectation, full of Deſire; him, whom they worſhipp'd, but preſented him
I fee no Man either of the City, or Court, to with the moſt precious Commodities of their
accompany them; whether Diſtruſt or Fear
hin- Country: Gold, Incenſe, Myrrh ; not as thinking to
dred them, I enquire not : but of ſo many thou- enrich him with theſe, but by way of Homage
ſand Jews, no one ftirs his Foot to ſee that King acknowledging him the Lord of theſe : if theſe
of theirs, which Strangers came fo far to viſit : Sages had been Kings, and had offered a Princely
yet were not theſe reſolute Sages diſcouraged Weight of Gold, the bleſſed Virgin had not
with this Solitarineſs and ſmall Reſpect, nor needed in her Purification to have offered two.
drawn to repent of their Journey, as thinking, young Pigeons, as the fign of her Penury : As
what do we come ſo far to honour a King whom God loves not empty Hands, ſo he meaſures ful-
no Man will acknowledge? What mean we to neſs by the Affection : let it be Gold, or Incenfe
,
travel fo many hundred Miles to ſee that, which or Myrrh, that we offer him, it cannot but pleaſe
the Inhabitants will not look out to behold ? But him, who doth not uſe to ask, how much, but
cheerfully renew their Journey to that Place, how good.
which the ancient Light of Propheſie had deſign-
ed: And now, behold, God encourages their ho-
ly Forwardneſs from Heaven, by ſending them
The Purification.
their firſt Guide, as if he had ſaid, What need ye
for the , ye Hea-
ven honours the King whom ye feek. What Joy T Here could be no Impurity in the Son of
held the re-appearance of that happy Star, they Virgin, carried in it any Taint of Adem, that was
only can tell, that after a long and ſad Night of ſcowred away by Sandification in the Womb,
Tentation, have ſeen the loving Countenance of and yet the Son would be circumciſed and the
God ſhining forth upon their Souls : if with Obe- Mother purified : He that came to be Sin for us
,
dience and Courage we can follow the Calling would in our Perſons be legally Unclean, that by
of God, in difficult Enterpriſes, we ſhall not want ſatisfying the Law, he might take away our Un-
Supplies of Comfort. Let not us be wanting to cleanneſs: though he were exempted from the
God, we ſhall be ſure he cannot be wanting common Condition of our Birth, yet he would
not deliver himſelf from thoſe ordinary Rites, that
He that led I/rael by a Pillar of Fire into the implied the Weakneſs and Blemiſhes of Humani-
Land of Promiſe, leads the wiſe Men by a Star, ty: He would fulfil one Law to abrogate it, ano-
to the promiſed Seed: all his Directions partake ther to ſatisfie it ; He that was above the Law,
of that Light, which is in him; for God is Light: would come under the Law to free us from the
this Star
moves both ſlowly and low, as might be Law : not a Day would be changed, either in the
fitteſt for the Pace, for the Purpoſe of theſe Pil- Circumciſion of Chriſt, or the Purification of Man
grims. It is the Goodneſs of God, that in thoſe 7: Here was neither convenience of Place, nor
Means wherein we cannot reach him, he deſcends of Neceſſaries for ſo painful a Work, in the Stable
unto us. Surely, when the wife Men ſaw the of Bethlehem ; yet he that made, and gave the
Star ſtand fill, they looked about to ſee, what Pa- Law, will rather keep it with Difficulty than tranſ-
lace there might be near unto that Station, fit greſs it with Eaſe.
for the Birth of a King, neither could they think Why wouldſt thot , O bleſſed Saviour, ſuffer
that ſorry Shed was it, which the Star meant to that Sacred Fore-skin to be cut off, but that by
point out, but finding their Guide ſettled over
the Power of thy Circumciſion, the fame might
that baſe Roof, they go in to ſee what Gueſt it be done to our Souls
, that was done to thy Body?
held. They enter, and, O God, what a King do We cannot be therefore thine, if our Hearts be un-
they find : How poor! How contemptible ! wrapt circumciſed : Do thou that in us, which was
in Clouts, laid in Straw, cradled in the Manger, done to thee for us ; cut off the ſuperfluity of
attended with Beaſts! What a Sight was this, af- our Maliciouſneſs
, that we may be holy, in and
ter all the glorious Promiſes of that Star, after the by thee, which for us wert content to be legal-
Predictions of Prophets, after the Magnificence ly impure.
of the Expectation ?
om There was Shame in thy Birth, there was Pain
All their way afforded nothing ſo deſpicable in thy Circumciſion : after a contemptible Wel-
as that Babe, whom they came to worſhip : but, come into the World, that a ſharp Razor ſhould
as thoſe, which could not have been wife
Men, paſs thorow thy Skin for our fakes, (which can
unleſs they had known that the greateſt Glories hardly endure to bleed for our own) it was the
have ariſen from mean Beginnings, they fall Praiſe of thy wonderful Mercy, in ſo early Hu-
down and worſhip that hidden Majeſty : this miliation : What Pain or Contempt ſhould we
Bafenefs hath bred Wonder in them, not Con- refuſe for thee, that haft not ſpared thy
tempt ; they well knew, the Star could not lye : ſelf for us ? Now is Bethlehem left with too much
they which ſaw his Star a far off in the Eaſt, when Honour, there is Chriſt born, adored, circum-
he lay ſwadled in Bethlehem, do alſo ſee his Roy- ciſed: no ſooner is the bleſſed Virgin either able,
alty further off
, in the deſpiſed ſtate of his In- or allowed to walk, than ſhe travels to Feruſalem,
fancy: a Royalty more than Human: they well to perform her holy Rites for her ſelf, for her
knew, that Stars did not uſe to attend earthly Son; to puriſie her ſelf, to preſent her son: lhe
Kings; and if their Aim had not been higher, goes not to her own Houſe at Nazareth,ſhe goes to
God's


LIB. 1.
The Purification.
13
God's Houſe at Ferufalem : if purifying were a the Mother, that conceived; of the Child, that
Shadow, yet Thankſgiving is a subſtance: thoſe was conceived. We are all born Sinners, and it
whom God hath bleſſed with Fruit of Body, and is a juft Queſtion, Whether we do more infect the
Safety of Deliverance, if they make not their firſt World, or the World us ? They are groſs Flat-
Journey to the Temple of God, they partake terers of Nature, that tell her ſhe is clean: if our
more of the Unthankfulneſs of Eve than Mary's Lives had no Sin, we bring enough with us; the
Devotion.
very Infant, that lives not to ſin as Adam, yet he
Her forty Days therefore were no ſooner out, finned in Adam, and is ſinful in himſelf. But Oh,
than Mary comes up to the holy City. The Ru- the unſpeakable Mercy of our God! We provide
mour of a new King born at Bethlehem, was yet the Sin, he provides the Remedy: Behold, an Ex-
freſh at Jeruſalem, ſince the Report of the wiſe piation well near as early as our Sin; the Blood
Men: And what good News had this been for of a young Lamb, or Dove, yea, rather the Blood
any Pick-thank to carry to the Court, Here is the of Him, whoſe Innocence was repreſented by
Babe, whom the Star fignified, whom the Sages both, cleanſeth us preſently from our Filthineſs
.
enquired for, whom the Angels proclaimed, whom Firſt
, went Circumciſion, then came the Sacri-
the Shepherds talk'd of, whom the Scribes and fice, that by two holy Acts
, that which was na-
High-Prieſts notified, whom Herod ſeeks after ? turally unholy, might be hallowed unto God :
Ye unto that Jeruſalem, which was troubled at under the Goſpel our Baptiſm hath the force of
the Report of his Birth, is Chriſt come, and all both : it does away our Corruption by the Wa-
Tongues are ſo lock'd up, that he, which fent ter of the Spirit : it applies to us the Sacrifice of
from Jeruſalem to Bethlehem to ſeek him, finds him Chriſt's Blood, whereby we are cleanſed : Oh,
not, who (as to countermine Herod) is come that we could magnifie this Goodneſs of our God,
from Bethlehem to Jeruſalem. Dangers that are which hath not left our very Infancy without
aloof off, and but poſſible, may not hinder us from redreſs, but hath provided helps , whereby we
the Duty of our Devotion : God ſaw it not yet may be delivered from the danger of our heredi-
time to let looſe the Fury of his Adverſaries, tary Evils.
whom he holds up, like ſome eager Maſtiffs, and Such is the favourable Reſpect of our wiſe God,
then only lets go, when they fall moſt ſhame that he would not have us undo our ſelves with
themſelves and glorifie him.
Devotion: the Service he requires of us, is ruled
Well might the bleſſed Virgin have wrangled by our Abilities : every poor Mother was not
with the Law, and challenged an Immunity from able to bring a Lamb for her Offering: there was
all Ceremonies of Purification ; What, ſhould I none ſo poor, but might procure a Pair of Tur-
need Purging, which did not conceive in Sintles or Pigeons. Theſe doch God both preſcribe
This is for thoſe Mothers whoſe Births are un- and accept from poorer Hands, no leſs than the
clean, mine is from God, which is Purity it ſelf: Beaſts of a thouſand Mountains : He looks for
the Law of Moſes reaches only to thoſe Women, ſomewhat of every one, not of every one alike :
which have conceived Seed, I conceived not this ſince it is he, that makes differences of Abilities
Seed, but the Holy Ghoſt in me : the Law ex- (to whom it were as eaſie to make all rich) his
tends to the Mother's of thoſe Sons, which are Mercy will make no difference in the Accepta-
under the Law; mine is above it. But, as one tion: the truth and heartineſs of Obedience is
that cared more for her Peace than her Privilege, that, which he will crown in his meanest Ser-
and more deſired to be free from Offence, than vants : a Mite from the poor Widow, is more
from Labour and Charge, ſhe dutifully fulfils the worth to him than the Talents of the Wealthy.
Law of that God, whom ſhe carried in her Womb, After all the Preſents of thoſe Eaſtern Worſhip-
and in her Arms : like the Mother of him, who pers (who intended rather Homage than En-
though he knew the Children of the Kingdom riching) the bleſſed Virgin comes in the Form of
free; yet would pay Tribute unto Cæſar : like the Poverty with her two Doves unto God; ſhe could
Mother of him, whom it behoved to fulfil all not without ſome Charge lie all this while at
Righteouſneſs : And if ſhe were ſo officious in Bethlehem, ſhe could not without Charge travel
Ceremonies, as not to admit of any Excuſe in the from Bethlehem to Jeruſalem ; her Offering confef-
very Circumſtance of her Obedience, how much ſeth her Penury ; the beſt are not ever the weal-
more ſtrict was fhe in the main Duties of Mora- thieſt : Who can deſpiſe any one for Want, when
lity ? That Soul is fit for the Spiritual Concepti- the Mother of Chriſt was not rich enough to
on of Chriſt, that is conſcionably ſcrupulous in bring a Lamb for her Purification? We may be
obſerving all God's Commandments, whereas he as happy in Ruſſet as in Tiſſue.
hates all Alliance to a negligent, or froward While the bleſſed Virgin brought her Son in-
Heart.
to the Temple, with that Pair of Doves, here were
The Law of Purification proclaims our Un- more Doves than a Pair : They, for whoſe fake
cleanneſs: the Mother is not allowed after her that Offering was brought, were more Doves,
Child-birth to come unto the Sanctuary, or to than the Doves that were brought for that Offer-
touch any hallowed Thing, till her ſet time be ex- ing: Her Son, for whom ſhe brought that Dove
pired; What are we whoſe very Birth infects the to be ſacrificed, was that Sacrifice which the Dove
Mother that bears us? At laſt ſhe comes to the repreſented: there was nothing in him but Pera
Temple, but with Sacrifices, either a Lamb, and fection of Innocence, and the Oblation of him
a Pigeon, or Turtle, or in the meaner eſtate ) is that, whereby all Mothers and Sons are ful-
two Turtle-Doves, or young Pigeons : whereof ly purified. Since in our felves we cannot be
one is for a Burnt Offering, the other for a Sin innocent, happy are we, if we can have the
Offering : the one for Thankſgiving, the other ſpotleſs Dove ſacrificed for us, to make us inno-
for Expiation : for Expiation of a double Sin, of 'cent in him.
The
14
Contemplations.
LIB. I.
The bleſſed Virgin had more Buſineſs in the
Temple than her own; ſhe came, as to purifie
HEROD and the Infants.
her ſelf, ſo to preſent her Son : every Male that
firſt opened the Womb, was holy unto the Lord.
He that was the Son of God by eternal Generati: W Ell might theſe wife Men have fufpe&ed
,
,
in Time, was alſo by common courſe of Nature what needed that Whiſpering ? That which they
conſecrate unto God : it is fit the holy Mother publiſhed in the Streets
, he asks in his Privy
ſhould preſent God with his own : her Firſt-born Chamber ; yet they not miſdoubting his Inten-
was the Firſt-born of all Creatures ; it was he, tion, purpoſe to fulál his Charge : it could not in
whoſe Temple it was, that
he was preſented in, their Apprehenfion but be much Honour to them,
to whom all the Firſt-born of all Creatures were to make their Succeſs known, that now both King
confecrated, by whom they were accepted; and and People might ſee, it was not Fancy that led
now is he brought in his Mothers Arms to his them, but an affured Revelation : that God, which
own Houſe, and as Man is preſented to himſelf brought them thither, diverted them and cauſed
as God. If Moſes had never written Law of God's their Eyes ſhut, to guide them the beſt Way
ſpecial Propriety in the Firſt-born, this Son of home.
God's Eſſence and Love had taken poſſeſſion of Theſe Sages made a happy Voyage: for now
the Temple : His Right had been a perfect Law they grew into further acquaintance with God :
to himſelf: now his Obedience to that Law, they are honoured with a ſecond Meſſenger
which himſelf had given, doth no leſs call him from Heaven: they ſaw the Star in the way, the
thither, than the Challenge of his peculiar In- Angel in their Bed : the Star guided their jour-
tereſt.
ney unto Chriſt, the Angel directed their return:
He that was the Lord of all Creatures (ever they ſaw the Star by Day, a Viſion by Night :
ſince he ſtrook the Firſt-born of the Egyptians ) re- God ſpake to their Eyes by the Star, he ſpeaks to
quires the firſt Male of all Creatures, both Man their Heart by a Dream: no doubt, they had left
and Beaſt, to be dedicated to him ; wherein God much Noife of Chriſt behind them : they that did
cauſed a miraculous Event to fécond Nature, ſo publiſh his Birth by their enquiry at Feruſalem,
which ſeems to challenge the firſt and beſt for could not be ſilent when they found him at Beth-
the Maker: by this Rule, God ſhould have had lebem. If they had returned by Herod, I fear they
his Service done only by the Heirs of Iſrael : but had come ſhort home ; he that meant death to
ſince God, for the Honour and Remuneration of the Babe for the Name of a King, could mean
Levi, had choſen out that Tribe to miniſter unto no other to thoſe that honoured and proclaimed
him, now the Firſt-born of all Iſrael muſt be pre a new King and erected a Throne beſides his :
ſented to God, as his due, but by Allowance re- they had done what they came for; and now that
deemed to their Parents : As for Beaſts, the firſt God, whoſe Buſineſs they came about, takes Or-
Male of the clean Beaſts muſt be facrificed, of der at once for his Sons ſafety, and for theirs :
unclean exchanged for a Price. So much Mo-God, which is Perfection it ſelf, never begins any
rality is there in this Conſtitution of God, that Buſineſs
, but he makes an end, and ends happily;
the beſt of all kinds is fit to be conſecrated to the when our Ways are his, there is no danger of
Iord of all; every thing we have is too good miſcarriage.
for us, if we think any thing we have too good
Well did theſe wiſe Men know the difference,
for him.
as of Stars, ſo of Dreams; they had learned to
How glorious did the Temple now ſeem, that diſtinguish between the Natural and Divine; and
the Owner was within the Walls of it? Now was once apprehending God in their ſleep, they fol-
the Hour and Gueſt come, in regard whereof the low him waking, and return another way. They
ſecond Temple ſhould ſurpaſs the firſt : this was were no Subjects to Herod, his Command preſſed
his Houſe built for him, dedicated to him : there them ſo much the leſs; or, if the being within
had he dwelt long in his Spiritual Preſence, in his his Dominions had been no leſs Bond than native
Typical: there was nothing either placed, or done ſubjection, yet where God did countermand He-
within thoſe Walls, whereby he was not reſem-rod, there could be no Queſtion, whom to obey.
bled, and now the Body of thoſe Shadows is come, They ſay not, We are in a ſtrange Country, He-
and, preſents himſelf, where he had been ever re- rod may meet with us; it can be no leſs than
preſented : Jeruſalem is now every where : there death to mock him in his own Territories ; but
is no Church, no Chriſtian Heart, which is not a cheerfully put themſelves upon the Way, and truſt
Temple of the Living God : there is no Temple God with the Succeſs: Where Men command
of God wherein Chriſt is not preſented to his Fa- with God, we muſt obey Men for God, and God
ther: Look upon him (O God) in whom thou art in Men ; when againſt him, the beſt Obedience
well pleaſed, and in him, and for him be well is to deny Obedience, and to turn our Backs up-
pleaſed with us.
on Herod.
Under the Goſpel we are all Firſt-born , all The wiſe Men are ſafely arrived in the Eaſt,
Heirs : every Soul is to be holy unto the Lord, and fill the World full of Expectation, as them-
we are a Royal Generation, an Holy Prieſthood. ſelves are full of Wonder: Foſeph and Mary, are
Our Baptiſm, as it is our Circumcifion, and our returned with the Babe to that Ferufalon, where
Sacrifice of Purification, ſo is it alſo our Pre- the wiſe Men had enquired for his Birth. The
ſentation unto God: nothing can become us but City was doubtleſs ſtill full of that Rumour, and
Holineſs
. O God, to whom we are devoted, little thinks, that he whom they talk of was ſo
ferve thy ſelf of us, glorifie thy ſelf by us, till we near them : from thence they are, at leaſt in their
ſhall by chee be glorified with thee.
Way to Nazareth, where they purpoſe their abode:
God


LIB. 1.
15
HEROD and the Infants.
God prevents them by his Angel, and ſends them the World are upholden? To Egypt, the Slaughter-
for ſafery into Egypt; Foſeph was not wont to be Houſe of God's People, the Furnace of Iſrael's an-
ſo full of Viſions : it was not long ſince the An- cient AMiction, the Sink of the World : Out of
gel appeared unto him to juſtifie the Innocency Egypt have I called my Son, (faith God.) That thou
of the Mother, and the Deity of the Son ; now calledſt thy Son out of Egypt, O God, is no mar,
he appears for the Preſervation of both, and a vel ; it is a marvel, that thou calledſt him into
Preſervation by flight : Could Foſeph now chufe, Egypt, but that we know, all Earths are thine,
but think, Is this the King that muſt fave Iſrael, and all Places and Men are like Figures upon a
that needs to be ſaved by me ? If he be the Son Table, ſuch as thy Diſpoſition makes them : What
of God, how is he ſubject to the Violence of a Change is here ? Iſrael the Firſt-born of God,
Men? How is he Almighty, that muſt ſave him- flees out of Egypt, into the promiſed Land of Fu-
ſelf by flight? Or, how muſt he flee to ſave him- | dea ; Chriſt the Firſt-born of all Creatures, flees
ſelf out of that Land, which he comes to ſave ? from Judea into Egypt : Egypt is become the San-
But faithful Foſeph having been once tutored by ctuary, Judea the Inquiſition-Houſe of the Son
the Angel, and having heard what the wiſe Men of God: He, that is every where the ſame, makes
faid of the Star, what Simeon and Anna ſaid in the all Places alike to his : He makes the fiery Fur-
Temple, labours not ſo much to reconcile his nace a Gallery of Pleaſure, the Lion's Den an
Thoughts, as to ſubject them; and as one, that Houſe of Defence, the Whale’s Belly a Lodging-
knew it ſafer to fuppreſs Doubts than to confute Chamber, Egypt an Harbour.
them, can believe what he underſtands not; and He flees, that was able to preſerve himſelf from
can wonder, where he cannot comprehend. Danger, to teach us, how lawfully we may flee
Oh ſtrange Condition of the King of all the from thoſe Dangers we cannot avoid otherwiſe.
World! He could not be born in a baſer Eſtate, It is a thankleſs Fortitude, to offer our Throat
yet even this he cannot enjoy with ſafety. There unto the Knife : He, that came to die for us, fed
was no room for him in Bethlehem, there will be for his own Preſervation, and hath bid us follow
no room for him in Judea : He is no ſooner him; When they perſecute you in one City, flee into
come to his own, than he muſt flee from them; another : we have but the uſe of our lives, and
that he may ſave them, he muſt avoid them: Had we are bound to husband them to the beſt Ad-
it not been eaſie for thee (O Saviour) to have vantage of God and his Church : God hath made
acquit thy ſelf from Herod, a thouſand ways ? us, not as Butts to be perpetually ſhot at, but as
What could an Arm of Fleſh have done againſt the Marks of Rovers movable, as the Wind and
the God of Spirits ? What had it been for thee to Sun may beſt ferve.
have fent Herod five Years fooner unto his Place ? It was Warrant enough for Foſeph and Mary
What to have commanded Fire from Heaven on that God commands them to flee , yet ſo familiar
thoſe, that ſhould have come to apprehend thee? | is God grown with his approved Servants, that he
Or, to have bidden the Earth to receive them gives them the reaſon of his commanded flight:
alive, whom ſhe meant to ſwallow dead? We (For Herod will ſeek the young child to deſtroy him : )
ſuffer Miſery, becauſe we muft; thou, becauſe What wicked Men will do, what they would do,
thou wouldſt: the ſame Will that brought thee is known unto God before-hand : He that is ſo
from Heaven into Earth, ſends thee from Jewry' infinitely Wife to know the Deſigns of his Ene-
to Egypt ; as thou wouldſt be born mean and mi- mies before they are, could as eaſily prevent them,
ferable, ſo thou wouldt live ſubject to human that they might not be, but he lets them run on
Vexations, that thou, which haft taught us how in their own Courſes, that he may fetch Glory
good it is to bear the Yoak even in our Youth, to himſelf out of their Wickedneſs.
mightſt ſanctifie to us early Alictions. Or, whe Good Joſeph having this Charge in the Night,
ther (O Father ) ſince it was the purpoſe of thy ſtays not till the Morning; no fooner had Ġod
Wiſdom to manifeſt thy Son by degrees unto the faid Ariſe, than he ſtarts up and ſets forward : it
World, was it thy Will thus to hide him for a was not Diffidence, but Obedience that did ſo
time under our Infirmity? And what other is our haſten his Departure ; the Charge was direct, the
Condition? We are no ſooner born thine, than Buſineſs important : he dares not linger for the
we are perſecuted. If the Church travail, and Light, but breaks his Reſt for the Journey, and
bring forth a Male, ſhe is in danger of the Dra- taking vantage of the Dark , departs towards
gon's Streams : What, do the Members complain Egypt : How knew he this Occaſion would abide
of the fame Meaſure, which was offered to the any Delay? We cannot be too ſpeedy in the ex-
Head ? Both our Births are accompanied with ecution of God's Commands, we may be too late;
Tears.
here was no Treaſure to hide, no Hangings to
Even of thoſe, whoſe mature Age is full of take down, no Lands to ſecure; the poor Car-
Trouble, yet the Infancy is commonly quiet, but penter needs do no more but lock the Doors and
here Life and Toil began together. O bleſſed away : he goes lightly that wants a Load : if
Virgin! even already did the Sword begin to there be more Pleaſure in Abundance, there is
pierce thy Soul: thou which wert forced to bear more Security in a mean Eſtate : the Buſtard or
thy Son in thy Womb, from Nazareth to Bethle- the Oftridge, when he is purſued, can hardly get
bem, muſt now bear him in thy Arms from Fewry upon his Wings, whereas the Lark mounts with
into Egypt; yet couldſt thou not complain of the eaſe. The Rich hath not ſo much advantage of
Way, whilſt thy Saviour was with thee: His Pre- the Poor in enjoying, as the Poor hath of the
fence alone was able to make the Stable a Tem- Rich in leaving
ple, Egypt a Paradiſe, the way more pleaſing than Now is Fofeph come down into Egypt : Egypt
Reít. But whither then? O whither doit thou was beholden to the Name, as that whereto it did
carry that bleffed Burthen, by which thy ſelf and owe no leſs than their univerſal Preſervation:
Well

16
LIB. 1.
Contemplations.
Well might it repay this A& of Hoſpitality to that O bloody Herod, that couldſt ſacrifice ſo many
Name and Blood ? the going down into Egypt harmleſs Lives to thine Ambition ! What could
had not ſo much Difficulty as the ſtaying there : thoſe Infants have done? If it were thy Perſon,
their Abſence from their Country was little better whereof thou wert afraid, what likelihood was it,
than a Baniſhment; but what was this other than thou couldſt live, till thoſe Sucklings might en-
to ſerve a Prentiſhip in the Houſe of Bondage ? danger thee? This News might affect thy Suc-
To be any where ſave at home, was irkſom: but ceffors, it could not concern thee, if the Heat of
to be in Egypt ſo many Years amongſt idolatrous an impotent and furious Envy had not made thee
Pagans, muſt needs be painful to religious Hearts: thirſty of Blood : it is not long, that thou ſhalt en-
the Command of their God, and the Preſence of joy this Cruelty : after a few hateful Years, thy
Chriſt makes amends for all: How long ſhould Soul ſhall feel the weight of ſo many Innocents,
they have thought it to ſee the Temple of God, of ſo many juft Curſes.
if they had not had the God of the Temple with
He, for whoſe fake thou killedſt ſo many, ſhall
them? How long to preſent their Sacrifices at the ſtrike thee with death ; and then what wouldſ
Altar of God, if they had not had him with thou have given to have been as one of thoſe
them, which made all Sacrifices accepted, and Infants, whom thou murthereft? In the mean
which did accept the Sacrifice of their Hearts ? time, when thine Executioners returned, and told
Herod was ſubtle in mocking the wiſe Men, thee of their impartial Diſpatch, thou ſmileit to
while he promiſed to worſhip him whom he meant think, how thou hadit defeated thy Rival, and be-
to kill; now God makes the wiſe Men to mock guiled the Star, and deluded the Prophecies;
him, in diſappointing his Expectation : it is juſt while God in Heaven, and his Son on Earth laugh
with God to puniſh thoſe, which would beguile thee to ſcorn, and make thy Rage an occaſion of
others, with Illuſion : great Spirits are ſo much further Glory to him, whom thou meanedft to
more impatient of diſgrace; How did Herod now ſuppreſs.
rage, and fret, and vainly wiſh to have met with He that could take away the Lives of other,
thoſe falſe Spies, and tells with what Torments cannot protract his own: Herod is now ſent home;
he would revenge their Treachery, and curſes the Coaſt is clear for the return of that Holy Fa-
himſelf for truſting Strangers in ſo important a mily; now God calls them from their Exile :
Buſineſs
Chriſt and his Mother had not ſtayed ſo long out
The Tyrant's ſuſpicion would not let him reſt of the Confines of the reputed viſible Church, but
long : e'er many Days he ſends to enquire of to teach us continuance under the Croſs : Some-
them, whom he ſent to enquire of Chriſt. The times God ſees it good for us, not to fip of the
notice of their ſecret Departure increaſeth his Jea-Cup of Affliction, but to make a Diet-Drink of
louſe, and now his Anger runs mad, and his Fear it, for conſtant and common uſe : if he allow us
proves defperate : All the Infants of Bethlehem no other Liquor for many Years, we muſt take
ſhall bleed for this one ; and (that he may make it off cheerfully, and know, that it is but the
ſure work) he cuts out to himſelf large Meaſures Meaſure of our Betters.
both of Time and Place : it was but very lately Foſeph and Mary ftir not without a Command;
that the Star appeared, that the wife Men re-ap- their Departure, Stay, Removal, is ordered by the
peared not: they asked for him that was born, Voice of God: if Egypt had been more tedious
they did not name when he was born : Herod, for unto them, they durft not move their Foot, till
more ſecurity, over-reaches their Time, and fetches they were bidden : it is good in our own Buſineſs
into the Slaughter all the Children of two Years to follow Reaſon, or Cuſtom : but in God's Buſi-
Age : the Prieſts and Scribes had told him, the neſs, if we have any other Guide but himſelf, we
Town of Bethlehem muſt be the Place of the Mef- | preſume, and cannot expect a Bleſſing.
fias's Nativity: he fetches in all the Children of O the wonderful Diſpenſation of God in con-
the Coaſts adjoining ; yea, his own ſhall for the cealing of himſelf from Men! Chriſt was now
time be a Bethlehemite: a tyrannous Guiltineſs ne- ſome five Years old ; he bears himſelf as an In-
ver thinks it ſelf ſafe, but ever ſeeks to aſſure it fant, and knowing all Things, neither takes nor
felf in the exceſs of Cruelty. Doubtleſs he, which gives Notice of ought concerning his Removal
ſo privily enquired for Chriſt, did as ſecretly and Diſpoſing, but appoints that to be done by
brew this Maſfacre: the Mothers were ſet with his Angel, which the Angel could not have done,
their Children on their Laps, feeding them with but by him : ſince he would take our Nature, he
the Breaft, or talking to them in the familiar Lan-would be a perfect Child, ſuppreſſing the Mani-
guage of their Love, when ſuddenly the Execu- feſtation and Exerciſe of that God-head, where-
tioner ruſhes in, and ſnatches them from their to that Infant-nature was conjoined. Even ſo,
Arms, and at once pulling forth his Commiſſion O Saviour, the Humility of thine Infancy was
and his Knife, without regard to Shrieks or anſwerable to that of thy Birth : the more thou
Tears, murthers the innocent Babe, and leaves hideſt and abafeſt thy ſelf for us, the more ſhould
the paſſionate Mother in a Mean between Mad we magnifie thee, the more ſhould we deject
neſs and Death. What curſing, of Herod? What our ſelves for thee : Unto thee, with the Father
wringing of Hands? What condoling? What ex- and the Holy Ghoſt, be all Honour and Glory,
claiming was now in the Streets of Bethlehem? now and for ever. Amen.
Com
не
Santos 2015 in
or to the root of the voice HBO-03
Ek wobodge Wort
E os tons of the sojabond
stolen ☺
sousvolop bezovies only seeds alol o swobe 1152 yada ionlar indikana Dalaid Con-

17
Contemplations.
The Second BOOK.
CONTAINING
CHRIST among the Doctors.
CHRIST Baptized.
CHRISr Tempted.
SIMON Called.
The Marriage in Cana.
The good Centurion.
E
Christ among the Doctors. by the Motion of whoſe Spirit, all others aſcended
thither, would not himſelf ſtay at home. In all
his Examples he meant our Inſtruction : this Pious
Ven the Spring ſhews us what we may Act of his Nonage intended to lead our firſt Years
hope for of the Tree in Summer ; in his into timely Devotion. The firſt Liquor ſeaſons
Non-age therefore, would our Saviour the Veſſel for a long time after : it is every way
give us a taſte of his future Proof, left good for a Man to bear God's Yoak, even from
if his Perfection ſhould have ſhewed it ſelf with his Infancy: it is the Policy of the Devil to diſ-
out warning to the World, it ſhould have been courage early Holineſs : he that goes out betimes
entertained with more Wonder than Belief; now in the Morning, is more like to diſpatch his Jour-
this Act of his Childhood ſhall prepare the Faith ney, than he that lingers till the Day be ſpent.
of Men by Fore-expectation : notwithſtanding all This bleſſed Family came not to look at the Feaſt
this early Demonſtration of his Divine Graces, the and be gone ; but they duly ſtaid out all the ap-
incredulous Jews could afterwards ſay, Whence pointed Days of unleavened Bread : they and the
hath this Man his Wiſdom and great Works ? reſt of Iſrael could not want houſhold Buſineſſes at
What would they have ſaid, if he had ſuddenly home; thoſe Secular Affairs could not either keep
leap'd forth into the clear Light of the World? The them from repairing to Jeruſalem, or ſend them
Sun would dazle all Eyes, if he ſhould break forth away immaturely worldly Cares muſt give
at his firſt riſing into his full Strength; now he place to the Sacred : except we will depart un-
hath both the Day-ſtar to go before him, and to bleſſed, we muſt attend God's Services till we
bid Men look for that glorious Body, and the may receive his diſmiffion.
lively Colours of the Day, to publiſh his Ap It was the Faſhion of thoſe Times and Places,
proach; the Eye is comforted, not hurt by his that they went up, and ſo returned by Troops,
Appearance.
to thoſe ſet Meetings of their holy Feſtivals. The
The Parents of Chriſt went up yearly to Feru- whole Pariſh of Nazareth went and came toge-
Salem at the Feaſt of the Paſſover; the Law was ther. Good-fellowſhip doth no way ſo well, as
only for the Males: I do not find the bleſſed Vir- in the Paſſage to Heaven : much Comfort is ad-
gin bound to this Voyage, the weaker Sex recei- ded by Society to that Journey, which is of it
ved Indulgence from God: yet ſhe knowing the ſelf pleaſant; it is an happy Word, Come, let us
fpiritual Profit of that Journey, takes Pains volun- ga up to the Houſe of the Lord. Mutual Encourage-
tarily to meaſure that long Way every Year; ment is none of the leaſt Benefits of our Holy
Piety regards not any Diſtinction of Sexes or De Affemblies : many Sticks laid together, make a
grees, neither yet doth God's Acceptation ; ra- good Fire, which if they lie ſingle, loſe both their
ther doth it pleaſe the Mercy of the Higheſt more Light and Heat.
to reward that Service, which, though he like in
The eaſt ended, what ſhould they do but re-
all, yet out of Favour he will not impoſe upon turn to Nazareth ? God's Services may not be ſo
all. It could not be but that ſhe whom the Ho- attended, as that we ſhould neglect our particular
ly Ghoſt over-ſhadowed, ſhould be zealous of Callings: Himſelf calls us from his own Houſe
God's Service : thoſe that will go no further than to ours, and takes Pleaſure to ſee a painful Cli-
they are dragged in their religious Exerciſes, are ent: they are foully miſtaken, that think God
no whit of kin to her whom all Generations ſhall cares for no other Trade but Devotion : Piety and
call Bleſſed.
Diligence muſt keep meet Changes with each
The Child Jeſus in the Minority of his Age, other ; neither doth God leſs accept of our re-
went up with his parents to the Holy Solemnity, turn to Nazareth, than our going up to Jeru-
not this Year only, but in all likelihood others Salem.
alſo ; he in the Power of whoſe Godhead, and I cannot think that the bleſſed Virgin, or good
Сcc
Foſeph,
ز

18
Contemplations.
LIB. II.
Foſeph, could be ſo negligent of their Divine i the open Places, and ſeeks him whom her Soul
Charge, as not to call the Child Jeſus to their fet-loveth : ſhe fought him for the time, and found
him not. Do we think ſhe ſpared her Search?
ting forth from Jeruſalem : but their Back was no
ſooner turned upon the Temple, than his Face was The Evening of her return, the haftes to the Inn,
towards it ; he had Buſineſs in that Place, when where she had left him, where mifling him, the
theirs was ended : there he was both worſhipped enquires of every one ſhe met, Have you not
and repreſented : He, in whom the Godhead ſeen him, whom my Soul loveth? At laft
, the
dwelt bodily, could do nothing without God: his third Day, ſhe finds him in the Temple : one Day
true Father'led him away from his ſuppoſed : was ſpent in the Journey towards Galilee ; ano
ſometimes the Affairs of our ordinary Vocation, ther in the return to Jeruſalem : the third Day re-
may not grudge to yield unto ſpiritual Occaſions : covers him: He, who would riſe again the third
the Parents of Chriſt knew him well, to be of a Day, and be found amongſt the Living, now alſo
Diſpoſition, not
ftrange, nor ſullen and ſtoical
, would the third Day be found of his Parents, af
but ſweet and ſociable : and therefore they ſup- ter the
Sorrow of his Abſence. But, where were
poſed, he had ſpent the Time and the Way, in thou, O bleſſed Feļu, for the ſpace of theſe three
company of their Friends and Neighbours: they Days? Where didſt thou beſtow thy ſelf, or who
do not fuſpect him wandered into the folitary tended thee, while thou wert thus alone at Fers-
Fields : but when Evening came, they go to ſeek Salem ? I know, if Jeruſalem ſhould have been as
him among their Kinsfolk
and Acquaintance. If unkind to thee as Bethlehem, thou couldſt have
he had not wonted to converſe formerly with commanded the Heavens to harbour thee; and
them, he had not now been fought amongſt them: if Men did not miniſter unto thee, thou couldſt
sieither as God, nor Man, doch he take pleaſure have commanded the Service of Angels ; but
in a ftern froward Auſterity, and wild Retired ſince the form of a Servant called thee to a vo-
nels : but in a mild Affableneſs, and amiable Con- | luntary Homelineſs, whether it pleaſed thee to
verſation.
exerciſe thy ſelf thus early with the Difficulties
But, o bleſſed Virgin, who can expreſs the of a Stranger, or to provide miraculouſly for thy
Sorrows of thy perplexed Soul, when all that felf; I enquire not, ſince thou revealedít not;
Evening ſearch could afford thee no News of thy only this I know, that hereby thou intendedſt to
Son Jeſus? Was not this one of thoſe Swords of teach thy Parents, that thou couldſt live without
Simeon, which ſhould pierce thorow thy tender them; and that not of any Indigency, but our of
Breaſt? How didſt thou chide thy credulous Neg: a gracious Diſpenſation, thou wouldit ordinarily
lex, in not obſerving ſo precious a Charge, and depend upon their Care.
blame thine Eyes, for once looking beſide this In the mean time, thy Divine Wiſdom could
Object of thy Love? How didſt thou, with thy not but fore-know all theſe corroding Thoughts,
careful Husband, ſpend that reſtleſs Night, in mu- wherewith the Heart of thy dear Mother must
tual Expoftulations, and bemoanings of your needs bleed, through this ſudden Dereli&ion; yet
Loſs? How many ſuſpicious Imaginations did wouldft thou leave her for the time to her sor-
that while rack thy grieved Spirit? Perhaps thou row : Even ſo, O Saviour, thou thoughtſt fit to
mightſt doubt, left they which laid for him, by viſit her that bore thee, with this early Åfliction ;
Herods Command, at his Birth, had now by the never any loved thee, whom thou doft not lome-
ſecret Inſtigation of Archelaus, ſurpriſed him in times exerciſe with the Grief of miſſing thee, chat
his Childhood : Or, it may be, thou thoughtſt both we may be more careful to hold thee, and
thy Divine Son had now withdrawn himſelf from more joyful in recovering thee. Thou haft ſaid,
the Earth, and returned to his heavenly Glory, and canſt not lye, I am with you to the end of the
without Warning: or, peradventure, thou ftu- World :. but even while thou art really preſent,
dieft with thy ſelf, whether any Careleſneſs on thou thinkſt good to be abſent unto our Appre-
thy behalf, had not given Occaſion to this Ab- henſions : yer if thou leave us, thou wilt not for-
ſence.
fake us; if thou leave us for our Humiliation,
O dear Saviour, who can miſs and not mourn thou wilt not forſake us to our final Diſcomfort ;
for thee? Never any Soul conceived thee by thou maiſt for three Days hide thy felf, but then
Faith, that was leſs a Micted with the Senſe of thy we ſhall find thee in the Temple ; none ever
Deſertion, than comforted with the Joy of thy ſought thee with a ſincere Deſire, of whom thou
Preſence : juft is that Sorrow, and thoſe Tears wert not found : Thou wilt not be either fo lit-
ſeaſonable, 'that are beſtowed upon thy Lofs : tle abſent, as not to whet our Appetites, nor ſo
What Comfort are we capable of, while we want long, as to fainten the Heart ; after three Days
thee? What reliſh is there in theſe earthly De- we ſhall find thee : And where ſhould we rather
lights without thee? What is there to mitigate hope to find thee than in the Temple ? There is
our paſſionate Diſcomforts, if not from thee? the Habitation for the God of Iſrael, there is thy
Let thy ſelf looſe, O my Soul, to the fulneſs of reſting Place for ever; Oh, all ye that are grie-
Sorrow, when thou findeſt thy ſelf bereaved of ved with the want of your Saviour, ſee where
him in whoſe Preſence is the fulneſs of Joy, and you muſt ſeek him : in vain ſhall ye hope to find
deny to receive Comfort from any thing ſave him in the Streets, in the Taverns, in the Thea-
from his Return.
tres : ſeek him in his Holy Temple : ſeek him
In vain is Chriſt ſought among his Kindred, with Piery, ſeek him with Faith, there fhall ye
according to the Fleſh: ſo far are they ſtill from meet him, there ſhall ye recover him. While
giving us their Aid, to find the true Meſſias, that Children of that Age were playing in the Streets,
they lead us from him : back again therefore are Chriſt was found fitting in the Temple, not to
Foſeph and Mary gone to ſeek him at Jeruſalem : gaze on the outward Glory of that Houſe, or on
The goes about in the City, by the Streets and by the golden Candleſticks, or Tables, but to hear
and
tir

Lib. II.
CHRIST's Baptiſm.
12
and appoſe the Doctors , He, who as God, gave ſome higher Reſpects, than could be due to Fleſla
them all the Wiſdom they had, as the Son of Man and Blood, called away the Son of God from her,
hearkens to the Wiſdom he had given them: He, that was the Daughter of Man. She that was
who fat in their Hearts, as the Author of all but the Mother of Humanity, ſhould not have
Learning and Knowledge , fits in the midſt of thought that the Buſineſs of God muſt for her
their School, as an humble Diſciple: that by fake be neglected : We are all partial to our
learning of them, he might teach ail the younger felves naturally, and prone to the regard of our
fort Humility, and due Attendance upon their own Rights ; queſtionleſs this gracious Saint
Inſtructors ; he could at the firſt have taught the would not for all the World, have willingly pre-
great Rabbins of Iſrael the deep Myſteries of God; ferr’d her own Attendance, to that of her God:
but becauſe he was not yet called by his father through heedleſneſs ſhe does ſo : her Son and
to the Publick Function of a Teacher, he con- Saviour is her Monitor, out of his divine Love
tents himſelf to hear with Diligence, and to ask reforming her natural : How is it that ye ſought me?
with Modeſty, and to teach only by Inſinuation. Know ye not that I muſt go about my Father's buſi-
Let thoſe conſider this, which will needs run as neļs? Immediately before the bleſſed Virgin had
foon as they can go : and when they find Abili- ſaid, Thy Father and I ſoughs thee with heavy
Hearts :
ty, think they need not ſtay for a further Voca- wherein, both according to the Suppoſition of the
tion of God or Men. Open your Eyes, ye rather World, the called for pls the Father of Chriſt, and
ripe Invaders of God's Chair : and ſee your Sa- according to the Faſhion of a dutiful
Wife, ſhe
viour in his younger Years, not fitting in the names her Foseph before her felf. She well knew
eminent Pulpits of the Doctors, but in the lowly that Foſeph had nothing but a Name in this Buſi-
Floors of the Auditors : ſee him that could have neſs, ſhe knew how God had dignified her be-
taught the Angels, lift’ning in his Minority to the yond him, yet ſhe ſays, Thy Father and I fought thee.
Voice of Men: Who can think much to learn The Son of God ſtands not upon Contradiction
of the Antients, when he looks upon the Son of to his mother, but leading her Thoughts from his
God, fitting at the Feet of the Doctors of Iſrael? ſuppoſed Father, to his true; from Earth to Hea-
Firſt he hears, then he asks : How much more ven, he anſwers Knew ye not that I muſt go about
doth it concern us to be Hearers e'er we offer to my Father's Fuſineſs ? ) It was Honour enough to
be Teachers of others ? he gathers that hears, he her, that he had vouchſafed to take Fleſh of her ;
ſpends that teacheth ; if we ſpend before we ga- it was his eternal Honour, that he was God of
ther, we ſhail ſoon prove Bankrupts. Some oz gore God, the everlaſting Son of the heavenly Father:
When he hath heard, he asks, and, after that, good Reaſon therefore was it, that the Reſpects
he anſwers : doubtleſs, thoſe very Queſtions were to Fleſh ſhould give Place to the God of Spirits :
Inſtructions, and meant to teach more than to How well contented was holy Mury with fo juſt
learn : never had theſe great Rabbins heard the an Anſwer? How doth ſhe now again, in her
Voice of ſuch a Tutor: in whom they might ſee Heart, renew her Anſwer to the Angel, Bebold,
the Wiſdom of God ſo concealing it ſelf, that yet the Servant of the Lord, be it according to thy Word ?
it would be known to be there : now marvel then We are all the Sons of God in another kind,
if they all wondred at his Underſtanding and An-Nature and the World thinks we ſhould attend
Twers: their Eyes ſaw nothing but human Weak- them ; we are not worthy to ſay, we have a Fa-
neſs, their Ears heard divine Sublimity of Mat-ther in Heaven, if we cannot ſteal away from
ter; betwixt what they ſaw, and what they theſe earthly Diſtractions, and employ our felves
heard, they could not but be diſtracted with a in the Services of our God.
doubting Admiration. And why did ye not (O
ye Jewiſh Teachers) remember, That to us a Child
is born, and unto us a Son is given, and the Govern-
Christ's Baptiſm. Stiliari
upon bis Shoulders; and his Name ſhall be cal-
led Wonderful Counſellor, the Mighty God, the Ever-
lafting Father, the Prince of Peace? Why did ye not Ohn did every way forerun Chriſt, not ſo much
in
the Angels, the Shepherds, Zachary, Simeon, Anna, ther was there more unlikelineſs in their Difpofi-
had premoniſhed you? Fruitleſs is the Wonder tion and Carriage, than Similitude in their Fun-
that endeth not in Faith ; no Light is ſufficient aion ; both did preach and baptize; only Foln
where the Eyes are held through Unbelief or baptized by himſelf, our Saviour by his Diſci-
Prejudice.
ples; our Saviour wrought Miracles by himſeif,
The Doctors were not more amazed to hear by his Diſciples; John wrought none by either;
ſo profound a Childhood, than the Parents of wherein Chriſt meant to thew himſelf' a Lord,
Chriſt were to ſee him among the Doctors; the and John a Servant ; and John meant to approve
Joy of finding him, did ſtrive with the Aſtoniſh- himſelf a true Servant to him, whoſe Harbinger
ment of finding him thus : And now, not Joſeph, he was; he that leap'd in the Womb of his Mo-
(he knew how little Right he had to that Divine ther, when his Saviour (then newly conceived)
Son ) but Mary breaks forth into a loving Expo- came in Preſence, beſtir'd himſelf when he was
ftulation ( Son, why haſt thou dealt ſo with us?) that brought forth into the Light of the Church, to
ſhe might not ſeem to take upon her as an im- the Honour and Service of his Saviour: he did
perious Mother, it is like ſhe reſerved this Quefti- the ſame before Chriſt, which Chriſt charged his
on till ſhe had him alone : wherein fhe meant Diſciples to do after him, Preach and Baptize.
rather to expreſs Grief than to chide : only The Goſpel ran always in one Tenour, and was
herein the bleſſed Virgin offended, that her In- never but like it ſelf; ſo it became the Word
confideration did not ſuppoſe (as it was ) that of him in whom there is no Shadow by turn-
CCC 2
ing
ment is

20
Contemplations.
LIB. II.
not.
ing, and whoſe Word it is, I am Jehovah, I change if the very Handkerchief which touched his Apo-
ſtles, had Power of Cure, how much more that
It was fit that he which had the Prophets, the Water, which the ſacred Body of Chriſt touched
Står, the Angel to foretel his coming into the Chriſt comes far, to feok his Baptifin : to teach
World, ſhould have his Ulher to go before him, us (for whoſe fake he was baptized) to wait
when he would notifie himſelf to the World: foln upon the Ordinances of God, and to ſue for the
was the Voice of a Crier : Chriſt was the Word Favour of Spiritual Bleſſings; they are worthleſs
of his Father ; it was fit this Voice ſhould make a Commodities, that are not worth ſeeking for; it
Noiſe to the World, e'er the Word of the Father is rarely ſeen, that God is found of any Man un-
ſhould ſpeak to it ; Fohn's Note was ſtill, Repen-ſought for: thar
Defire which only makes us ca
tance; the Axe to the Root, the Fan to the Floor, I pable of good Things, cannot ſtand with Nega
the Chaff to the Fire; as his Raiment was rough, lect.
fo was his Tongue, and if his Food were wild John durft not baptize urbidden: his Maſter
Hony, his Speech was ſtinging Locufts: thus muft fent him to do this Service, and behold, the Ma
the way be made for Chriſt in every Heart: fter comes to his Servant, to call for the partici-
Plauſibility is no fit Preface to Regeneration : if pation of that Privilege, which he himfelf had
the Heart of Man had continued upright, God inftituted, and enjoined : How willingly ſhould
might have been entertained without Contra- we come to our Spiritual Superiors, for our part
didion; but now Violence muſt be offered to our in thoſe Myſteries, which God hath left in their
Corruption, e'er we can have room for Grace, if keeping; yea, how gladly ſhould we come to
the great Way-maker do not caſt down Hills, and that Chriſt, who gives us theſe Bleſſings, who is
raiſe up Valleys in the Boſoms of Men, there is given to us in them?
no Paſſage for Chriſt ; never will Chriſt come This ſeemed too great an Honour for the Mo-
into that Soul, where the Herald of Repentance defty of Fohn to receive : If his Mother could
hath not been before him.
ſay, when her bleſſed Couſin the Virgin Mary
That Saviour of ours, who from Eternity lay came to viſit her, ( Whence is this to me, that the
hid in the Counſel of God, who in the fulneſs of Mother of my Lord ſhould come to me? ) how much
Time, ſo came, that he lay hid in the Womb of more might he ſay ſo, when the divine Son of
his Mother, for the Space of forty Weeks, after that Mother came to call for a Favour from him?
he was come, thought fit to lie hid in Nazareth I have need to be baptized of thee, and comert
for the Space of thirty Years, now at laſt begins thou to me? O holy Baptiſt, if there were not
to fhew himſelf to the World, and comes from a greater born of Woman than thou; yet thou
Galilee to Fordan. "He that was God always, and couldſt not be born of a Woman, and not need
might have been perfect Man in an inſtant, would to be baptized of thy Saviour. He baptized with
by degrees riſe to the Perfection both of his Man Fire, thou with Water ; little would thy Water
hood and Execution of his Mediatorſhip ; to have availed thee without his Fire : If he had
teach us, the neceſſity of leaſure in Spiritual Pro- not baptized thee, how wert thou ſanctified from
ceedings; that many Suns, and ſucceſſions of the Womb ? There can be no Fleſh without Fil-
Seaſons, and Means muſt be ſtayed for, e’er we thineſs; neither thy ſupernatural Conception,
can attain our Maturity; and that when we are nor thy auſtere Life could exempt thee from the
ripe for the Employments of God, we ſhould no need of Baptiſm : even thoſe, that have not lived
leſs willingly leave our Obſcurity, than we took to fin after the Similitude of Adam, yet are they
the Benefit of it for our Preparation. He that fo tainted with Adam, that unleſs the ſecond Adam
was formerly circumciſed would now be bapti- cleanſe them by his Baptiſm, they are hopeleſs ;
zed: What is Baptiſm, but an Evangelical Cir- there is no leſs uſe of Baptiſm unto all, thai
cumciſion? What was Circumciſion, but a legal there is certainty of the need of Baptiſm; John
Baptiſm? One both ſupplied and ſucceeded the baptized without, Chriſt within. The more holy
other; yet the Author of both will undergo both: a Man is, the more ſenſible he is of his Unholi-
He would be circumciſed, to ſanctifie his Church nefs; no carnal Man could have ſaid (I have need
thắt was; and baptized, to fan&tifie his Church to be baptized of thee; ) neither can he find, what
that ſhould be ; that fo in both Teftaments he he is the better for a little Font-Water. The
might open a Way into Heaven. There was in Senſe of our Wretchedneſs, and the Valuation of
him neither Filthineſs, nor Foreskin of Corrupti. our Spiritual Helps, is the beſt Trial of our Rege-
on, that ſhould need either Knife or Water: Heneration : our Saviour doth not deny, that ei-
came not to be a Saviour for himſelf, but for us : ther John hath need to be baptized of him, or
we are all Uncleanneſs, and Uncircumciſion: He that it is ſtrange, that he ſhould come to be bapti-
would therefore have that done to his moſt pure zed of John, but he will needs thus far both ho
Body, which ſhould be of force to clear our im- nour Föhn, and diſparage himſelf, to be baptized
pure Souls : thus making himſelf Sin for us, that of his Meſſenger; he that would take Fleſh of the
we might be made the Righteouſneſs of God in Virgin, Education from his Parents, Suftenance
him.
from his Creatures, will take Baptiſm from John :
His Baptiſm gives Vertue to ours. His laft Acti- It is the Praiſe of his Mercy that he will ſtoop
on (or rather Paſſion) was his baptizing with fo low, as to be beholden to his Creatures, which
Blood: His firſt was his Baptization with Water: from him receive their Being and Power, both to
both of them waſh the World from their Sins. Yea, take and give.
this latter did not only waſh the Souls of Men, Yet not ſo much Reſpect to Fohn, as Obedi-
but waſheth that very Water, by which we are ence to his Father, drew him to this point of Hu-
walked ; from hence is that made both clean and miliation, (Thus it behoves us to fulfil all Righteouſneſs.)
holy, and can both cleanſe and hallow us ; and I The Counſels and Appointments of God are
Righte-
LIB. II.
CHRIST Tempted.
21

Righteouſneſs it ſelf ; there needs no other Mo-to the publick Execution of his Divine Office, să-
tive, either to the Servant, or the Son, than the tan bends his Forces againſt him: our Privacy,
knowledge of thoſe righteous Purpoſes. This perhaps, may fit down in Peace, but never Man
was enough to lead a faithful Man thorow all did endeavour a common Good without Oppo-
Difficulties and Inconveniences ; neither will it fition. It is a ſign, that both the work is Holy,
admit of any Reply, or any Demur: John yield and the Agent Faithful, when we meet with
eth to this Honour, which his Saviour puts upon ſtrong Affronts.
him, in giving Baptiſm to the Author of it: he. We have reaſon to be comforted with nothing
baptized others to the remiffion of their Sins : ſo much, as with Reſiſtance ; if we were not in
now he baptizes him, by whom they are remitted a way to do Good, we ſhould find no rubs ; Satan
both co the Baptizer and to others.
hath no cauſe to moleft his own, and that while
No ſooner is Chriſt baptized, than he comes they go about his own Service; he deſires no.
forth of the Water : the Element is of force but thing more than to make us ſmooth Paths to Sin;
during the Uſe : it turns common, when that
is but when we would turn our Feet to Holineſs
, he
paft ; neither is the Water ſooner poured on his blocks up the Way with Tentations.
Head, than the Heavens are opened, and the Ho-Who can wonder enough at the Sawcinefs of
ly Ghoſt deſcendeth upon that Head which was that bold Spirit, that dares to ſet upon the Son of
baptized : the Heavens are never fhut while ei- the ever-living God? Who can wonder enough
ther of the Sacraments is duly adminiſtred and re at thy Meekneſs and Patience, O Saviour, that
ceived : neither do the Heavens ever thus open, wouldſt be tempted ? He wanted not Malice and
without the deſcent of the Holy Ghoft; but now Preſumption to affault thee; thou wantedſt not
that the God of Heaven is baptized, they open Humility to endure thoſe Affaults
. I ſhould ſtand
unto him, which are opened to all the faithful amazed at this voluntary Diſpenſation of thine,
by him : and that Holy Ghoſt which proceeded but that I ſee the ſuſception of our human Na-
from him, together with the Father, joins with ture, lays thee open to this Condition. It is ne-
the Father in a ſenſible Teſtimony of him; that ceſſarily incident to Manhood to be liable to
now the World might ſee what Intereft he had in Tentations; Thou wouldſt not have put on
the Heavens, in the Father, in the Holy Spirit, Fleſh, if thou hadft meant utterly to put off this
and might expect nothing but Divine, from the Conſequence of our Infirmity : If the fate of
Entrance of ſuch a Mediator.no 20
Innocence could have been any Defence againſt
se brus
eyil Motions, the firſt Adam had not been tem-
pred, much leſs the ſecond. It is not the preſen-
ting of Tentacions that can hurt us, but their en-
CHRIST Tempted.
tertainment ; ill Counſel is the fault of the Gi-
ver, not of the Refufer; we cannot forbid lewd
o rooner is Chriſt come out of the Water Eyes to look in at our Windows, we
we may fhut
No , enters into the Fire of our Doors againſt their Entrance; it is no leſs
Tentation: no ſooner is the Holy Spirit deſcend our Praiſe to have refifted, than Satan's Blame to
ed upon his Head, in the Form of a Dove, than fuggeſt Evil. Yea, O bleſſed Saviour, how glo-
he is led by the Spirit to be tempted. No ſooner rious was it for thee, how happy for us, that thou
doth God ſay, (This is my Son :) than Satan ſays, wert tempted ? Had not Satan tempted thee, how
(If thou be the Son of God.) It is not in the Power, shouldſt thou have overcome? Without Blows
either of the Gift or Seals of Grace, to deliver us there can be no Victory, no Triumph : How had
from the Affaults of Satan ; they may have the thy Power been manifeſted, if no Adverſary had
Force to repel evil Suggeſtions, they have none tried thee? The firſt Adam was tempted and
to prevent them; yea, the more we are ingaged vanquiſhed; the ſecond Adam, to repay and re-
unto God by our publick Vows, and his Pledges pair that Foil, doth vanquiſh in being tempted.
of Favour, ſo much more buſie and violent is the Now have we not a Saviour, and High-Prieſt,
Rage of that evil One, to encounter us. We are that cannot be touched with the feeling of our
no ſooner ſtepp'd forth into the field of God, Infirmities, but fuch an one, as was in all things
than he labours to wreft our Weapons out of our tempted in like fort, yet without Sin: How bold-
Hands, or to turn them againſt us.
ly therefore may we go unto the Throne of Grace,
The Voice from Heaven acknowledged Chriſt that we may receive Mercy, and find Grace of
to be the Son of God; this Divine Teſtimony help in time of need? Yea, this Duel was for us;
did not allay the Malice of Satan, but exaſperate now we ſee by this Conflict of our Almighty
it : now that venomous Serpent ſwells with in- Champion, what manner of Adverſary we have,
ward Poyſon, and haſts to affail him, whom God how he fights, how he is reſiſted, how overcome.
hath honoured from Heaven. O God, how Now our very Temptation affords us Comfort in
ſhould I look to eſcape the Suggeſtions of that that we ſee; the dearer we are unto God, the
wicked One, when the Son of thy Love cannot more obnoxious we are to this Trial ; neither
be free? When even Grace it ſelf draws on En- can we be diſcouraged by the hainouſneſs of thoſe
mity, that Enmity that ſpared not to ftrike at the Evils, whereto we are moved, fince we ſee the
Head, will he forbear the weakeſt and remoteſt Son of God ſolicited to Infidelity, Coverouſneſs,
Limb? Arm thou me therefore, with an Expecta- Idolatry: How gloricus therefore was it for
tion of that Evil I cannot avoid : make thou me thee, O Saviour, how happy for us that thou were
as ſtrong, as he is malicious; ſay to my Soul alſo tempted ?
(Thou art my Son ) and ler Satan do his worſt. Where then waft thou tempted, O bleſſed Je-
All the time of our Saviour's Obſcurity I do fu; or whither wentft thou to meet with our
not find him fet upon; now, that he looks forth great Adverſary? I do not ſee thee led into the
Markets


22
Contemplations.
LIB. II.
Market-place, or any other part of the City, or theſe Types of thine, wherein thou intendft our
thy Homeſtead of Nazareth, but into the vaſt Wil- | Wonder, not our Imitation ; not our Imitation of
derneſs, the Habitation of Beaſts; a Place that the Time, though of the Aů. Here were no
carrieth in it, both Horror and Opportunity ; faulty Deſires of the Fleſh in thee, to be tamed,
why wouldſt thou thus retire thy ſelf from Men no poſſibility of a freer and more eaſie Affent of
But, as confident Champions are wont to give Ad- the Soul to God, that could be affected of thee,
vantage of Ground or Weapon, to their Antago- who waſt perfectly united
unto God; but, as for
nift, that the glory of their Víctory may be the us, thou wouldft ſuffer Death, ſo for us thou
greater: fo wouldſt thou, O Saviour, in this wouldſt fuffer Hunger, that we might learn by
Conflict with our common Enemy, yield him his Fafting, to prepare our felves for Tentations":
own Terms for Circumſtances, that thine Honour in faſting ſo long, thou intendeſt the manifeſta-
and his Foil may be the more. Solitarinefs is no tion of thy Power; in faſting no longer, the
ſmall help to the ſpeed of a Tentation : Wo to truth of thy Manhood; Moſes and Elias, through
· him that is alone, for if he fall, there is not a fe- the miraculous fuftentation of God, fafted ſo long,
cond to lift him up. Thoſe that out of an Af- without any queſtion made of the truth of their
fectation of Holineſs ſeek for Solitude in Rocks Bodies ; ſo long therefore thou thoughtſt good
and Caves of the Deſarts, do no other than run to faft, as by the reafon of theſe Precedents,
into the Mouth of the Danger of Tentation, might be without Prejudice of thine Humanity;
while they think to avoid it. It was enough for which if it ſhould have pleaſed thee to ſupport,
thee to whoſe Divine Power the Gates of Hell as thou couldſt without Means, thy very Power
were Weakneſs, thus to challenge the Prince of might have opened the Mouth of Cavils againſt
Darkneſs ; our Care muſt be always to eſchew the verity of thine human Nature; that thou
all Occaſions of ſpiritual Danger; and (what mightſt therefore well approve, that there was no
we may) to get us out of the reach of Tenta- difference betwixt thee and us, but Sin, thou that
tions.
couldſt have faſted without Hunger, and lived
But, О the depth of the Wiſdom of God! without Meat, wouldſt both feed, and faſt, and
How cameſt thou, O Saviour, to be thus tem- hunger.
pred ? That Spirit whereby thou waft conceived, Who can be diſcouraged with the ſcantineſs of
as Man, and which was One with thee and the Friends, or bodily Proviſions, when he ſees his
Father, as God, led thee into the Wilderneſs to Saviour thus long deftitute of all earthly Com-
be tempted of Satan ; while thou taughtſt us to forts, both of Society and Suſtenance ? 'Oh, the
pray to thy Father, Lead us not into Temptation, thou Policy and Malice of that old Serpent, when he
meantſt to inftruct us, that if the fame Spirit led ſees Chriſt bewray fome Infirmity of Nature in
us not into this perillous Way, we go not into being hungry, then he lays foreſt at him by
it ; we have ſtill the ſame Conduct : Let the Path Temptations ; his Eye was never off from our
be what it will, how can we miſcarry in the Saviour, all the time of his Sequeſtration; and
Hand of a Father? Now may we ſay to Satan, as
now that he thinks he eſpies any one part to lie
thou didſt unto Pilate; Thou couldjé bave no power open, he drives at it with all his Might ; we have
over me, except it were given thee from above : The to do with an Adverſary, no leſs vigilant than
Spirit led thee, it did not drive thee; here was a malicious, who will be ſure to watch all Oppor-
ſweet Invitation, no compulſion of Violence. So tunities of our Miſchief, and where he ſees any
abſolutely conformable was thy Will to thy Dei- advantage of Weakneſs, will not neglect it. How
ty, as if both thy Natures had but one Volition; ſhould we ſtand upon our Guard for Prevention;
in this firſt Draught of thy bitter Potion, thy that both we may not give him occafions of our
Soul ſaid in a real ſubjection, Not my Will, but thy hurt, nor take hurt by thoſe we have given ?
Will be done. We imitate thee, O Saviour, though
When our Saviour was hungry, Satan tempts
we cannot reach to thee; all thine are led by thy him in matter of Food ; not then, of Wealth or
Spirit : Oh teach us to forget that we have 'Wills Glory; he well knows both what Baits to fiſh
of our own. The Spirit led thee; thine invin- withal, and when and how to lay them : How
cible Strength did not animate thee into this ſafe and happy fhall we be, if we ſhall bend our
Combat uncalled. What do we Weaklings ſo far greateſt Care where we diſcern the moſt Dan-
preſume upon our Abilities, or Succeſs, as that ger.
we dare thruſt our ſelves upon Temptations un In every Temptation there is an appearance of
bidden, unwarranted? Who can pity the Ship Good, whether of the Body, of Mind, or Eftate;
wrack of thoſe Marriners, which will needs put the firſt is the Luft of the Fleſh, in any carnal
forth, and hoiſe Sails in a Tempeſt?
Deſire ; the ſecond the Pride of Heart and Life;
Forty Days did our Saviour ſpend in the Wil- the third the Luft of the Eyes : to all theſe, the
derneſs, faſting and folitary, all which Time was firſt Adam is tempted, and in all miſcarried; the
out in Temptation; however, the laſt Brunt, ſecond Adam is tempted to them all, and over-
becauſe it was moſt violent, is only expreſſed: cometh : the firſt Man was tempted to carnal
Now, could not the Adverſary complain of Dif- Appetite, by the forbidden Fruit; to Pride, by
advantage, while he had the full ſcope both of the ſuggeſtion of being as God: to Covetoul-
Time and Place to do his worſt : And why did it nefs, in the ambitious Deſire of knowing Good
pleaſe thee, O Saviour, to faſt forty Days, and and Evil: Satan having found all the Motions ſo
forty Nights, unleſs as Moſes faſted forty Days at ſucceſsful with the firſt Adam in his innocent
the Delivery of the Law, and Elias at the Refti- Eſtate, will now tread the ſame Steps in his
cution of the Law ? So thou thoughtft fit at the Temptations of the ſecond ; the Stones muſt be
Accompliſhment of the Law, and the Promulga- made Bread, there is the Motion to a carnal Ap-
tion of the Goſpel to fulfil the Time of both | petite ; the Guard and Attendance of Angels
muſt


و


LIB. I.
CHRIST Tempted.
23
muſt be preſumed on, there is a Motion to Pride; tions muſt not have their way; but muſt be in-
the Kingdoms of the Earth, and the Glory of fwered by Reſiſtance, and refifted by the Word.
them muſt be offered there, to Covetouſneſs and I do not hear our Saviour aver himſelf to be a
Ambition.
God, againſt the blaſphemous Infinuation of Sa-
Satan could not but have heard God ſay, This tan ; neither do I ſee him working this miracu-
is my well-beloved Son, he had heard the Meſſage lous Converſion, to prove himſelf the Son of
and the Carol of the Angels, he faw the Star, and God; but moſt wiſely he takes away the Ground
the Journey, and Offerings of the Sages, he could of the Temptation; Satan had taken it for
not but take notice of the Gratulations of Zachar granted, that Man cannot be ſuſtained without
ry, Simeon, Anna, he well knew the Predictions of Bread; and therefore infers the neceſſity of ma-
the Prophets, yet now that he ſaw Chrift fainting king Bread of Stones; our Saviour fhews him
with Hunger, as not comprehending how Infir- from an infallible Word, that he had miſlayed his
mities could conſiſt with a Godhead, he can fay, Suggeſtion ; that Man lives not by uſual Food
(If thou be the Son of God; ) had not Satan known only, but by every Word that proceedeth from
that the Son of God was to come into the World, the Mouth of God; He can either ſuſtain with-
he had never faid (If thou be the Son of God. ) His out Bread, as he did Moſes and Elias, or with a
very Suppoſition convinces him : the Ground of miraculous Bread, as the Iſraelites with Manna,
his Temptation anſwers it ſelf: If therefore Chriſt or ſend ordinary Means miraculouſly, as Food to
ſeemed to be a meer Man, becauſe after forty his Prophet by the Ravens, or miraculouſly mul-
Days he was hungry, why was he not confeſſed tiply ordinary Means, as the Meal and Oil to the
more than a Man, in that for forty Days he hun- Sareptan Widow: all Things are ſuſtained by his
gred not ? The Motive of the Temptation is Almighty Word: indeed we live by Food, but
worſe than the Motion, (If thou be the Son of God) not by any Vertue that is without God; without
Satan could not chuſe another Suggeſtion of ſo the concurrence of whoſe Providence, Bread
great importance. All the Work of our Re- would rather choak than nouriſh us; let him
demption, of our Salvation, depends upon this withdraw his Hand from his Creatures, in their
one Truch, Chriſt is the Son of God: How ſhould greateſt abundance we periſh: Why do we there-
he elſe have ranfomed the World, how ſhould he fore bend our Eyes on the Means, and not look
have done, how ſhould he have ſuffered that, up to the Hand that gives the Bleſſing?
which was fatisfactory to his Father's Wrath? What ſo neceſſary Dependance hath the Bleſ-
How ſhould his Actions, or Paſſion been valua- fing upon the Creature, if our Prayers hold them
ble to the Sins of all the World? What marvel not together? As we may not neglect the Means,
is it if we that are Sons by Adoption, be aſſaulted ſo we may not neglect the Procurement of a
with the Doubts of our Intereſt in God, when Bleſſing upon the Means, nor be unthankful to
the natural Son, the Son of his Eſſence is thus the Hand that hath given the Bleſſing.
tempted ? Since all our Comfort conſiſts in this In the firſt Affault
Satan moves Chriſt to doubt
Point; here muſt needs be laid the chief Batte- of his Father's Providence, and to uſe unlawful
ry; and here muſt be placed our ſtrongeſt De-Means to help himſelf: in the next, he moves
fence.
him to prefume upon his Father's Protection, and
To turn Stones into Bread, had been no more the Service of his bleſſed Angels; he grounds the
faulty in it felf, than to turn Water into Wine; firſt upon a Conceit of Want, the next of Abun-
but to do this in a diſtruſt of his Father's Pro- dance; if he be in Extremes, it is all to one End,
vidence, to abuſe his Power and Liberty in do- to miſlead unto Evil : if we cannot be driven
ing it, to work a Miracle of Satan's choice, had down to Deſpair, he labours to lift us up to Pre-
been diſagreeable to the Son of God: there is ſumption; it is not one Foil that can put this
nothing more ordinary with our ſpiritual Ene- bold Spirit out of Countenance : Temptations
my, than by occaſion of want to move us to un- like Waves, break one in the Neck of another;
warrantable Courſes ; thou art poor, ſteal; thou while we are in this Warfare, we muſt make ac-
canft not riſe by honeft Means, uſe indirect : count, that the repulſe of one Temptation doth
How eaſie had it been for our Saviour, to have but invite to another.
confounded Satan by the Power of his God That bleſſed Saviour of ours, that was content
head? But he rather chuſes to vanquiſh him by to be led from Jordan into the Wilderneſs, for
the Sword of the Spirit, that he might teach us the Advantage of the firſt Temptation, yields to
how to reſiſt and overcome the Powers of Dark- be led from the Wilderneſs to Jeruſalem, for the
neſs? If he had ſubdued Satan by the Almighty Advantage of the ſecond ; the Place doth not a
Power of the Deity, we might have had what little avail to the Act, the Wilderneſs was fit for
to wonder at, not what to imitate : now he uſeth a Temptation, ariſing from Want, it was not fit
that Weapon which may be familiar unto us, that for a Temptation moving to Vain-glory. The
he may teach our Weakneſs how to be victori- populous City was the fitteſt for ſuch a Motion ;
ous. Nothing in Heaven or Earth can beat the Feruſalem was the Glory of the World, the Tem-
Forces of Hell, but the Word of God: How care-ple was the Glory of Feruſalem, the Pinacles, the
fully ſhould we furniſh our ſelves with this pow. higheſt Piece of the Pinacle, there is Chriſt con-
erful Munition, how ſhould our Hearts and tent to be ſet for the Opportunity of Tentation :
Mouths be full of it? Teach me, O Lord, the way O Saviour of Men, how can we wonder enough
of thy Statutes ; o take not from me the words of at this Humility of thine, that thou wouldſt lo
Truth ; Let them be my Songs in the Houſe of my Pilufar abaſe thy ſelf, as to ſuffer thy pure and fa-
grimage ; So shall I make anſwer to my Blafphemers
. cred Body to be tranſported, by the preſumptuous
what needed Chriſt to have anſwered Satan at and malicious Hand of that unclean Spirit? It
all, if it had not been to teach us, that Tempta- was not his Power, it was thy Patience that de-
ferves

24
Contemplations.
LIB. II.
ſerves our Admiration : Neither can this ſeem ſoon after ; but he that bounded thy Power,
over-ſtrange to us, when we conſider, that if Sa- tethers thee ſhorter ; thou couldſt not, thou canit
tan be the Head of wicked Men, wicked Men not do what thou wouldſt. He that would per-
are the Members of Satan. What was Pilate, or mit thee to carry him up, binds thy Hands from
the Fews that perſecuted thine Innocence, but caſting him down : and wo were it for us if thodi
Limbs of this Devil ? And why are we then ama wert not ever ſtinted.
zed, to ſee thee touched, and locally tranſported Why did Satan carry up Chriſt ſo high, but on
by the Head, when we ſee thee yielding thy ſelf purpoſe that his fall might be the more deadly;
over, to be crucified by the Members ? If Satan ſo deals he ſtill with us, he exalts us, that we
did the worſe and greater, mediately by their may be dangerouſly abaſed; he puffs them up
Hands, no marvel if he do the lefs and eaſier, im- with ſwelling Thoughts of their own Worthineſs,
mediately by his own; yet neither of them with that they may be vile in the Eyes of God, and
out thy voluntary Diſpenſation. He could not fall into Condemnation : it is the manner of God,
have looked at thee, without thee. And if the to caſt down, that he may raiſe, to abaſe that he
Son of God did thus ſuffer his own holy and pre- may exalt ; contrarily, Satan raiſes up, that he
cious Body to be carried by Satan ; what Won- may throw down, and intends nothing but our
der is it, if that Enemy have ſometimes Power Dejection in our Advancement.
given him, over the ſinful Bodies of the adopted Height of Place gives Opportunity of Tenta-
Sons of God ? It is not the Strength of Faith, tion : thus bufie is that wicked One, in working
that can ſecure us from the outward Violences of againſt the Members of Chriſt. If any of them
that evil One. This difference I find betwixt his be in Eminence above others, thoſe he labours
ſpiritual and bodily Aſſaults : thoſe are beaten moſt to ruinate ; they had need to ſtand faſt, chat
back by the Shield of Faith, theſe admit not of ſtand high; both there is more Danger of their
ſuch Repulſe. As the beſt Man may be lame, falling, and more hurt in their fall.
blind, diſeaſed, ſo through the permiſſion of God, He that had preſumed thus far, to tempt the
he may be bodily vexed by an old Man-ſlayer. Lord of Life, would fain now dare him alſo to
Grace was never given us for a Target againſt preſume upon his Deity : If thou be the Son of God,
external Afictions.
coſt thy ſelf down. There is not a more tried Shaft
Methinks, I ſee Chriſt hoiſed upon the higheſt in all his Quiver than this ; a Perſuafion to Men,
Battlements of the Temple ; whoſe very Roof to bear themſelves too bold upon the Favour of
was an hundred and thirty Cubits high ; and Sa- God; thou art the Ele&t and Redeemed of GOD;
tan ftanding by him, with this Speech in his fin, becauſe Grace hath abounded; ſin, that it
Mouth : Well then, ſince in the Matter of Nou may abound; thou art ſafe enough, though thou
riſhment thou wilt needs depend upon thy Fa-offend, be not too much an Adverſary to thine
ther's Providence, that he can without Means own Liberty : falſe Spirit, it is no Liberty to fin,
fuſtain thee, take now further Trial of that Pro-but Servitude rather there is Liberty, but in the
vidence, in thy miraculous Preſervation ; Caft thy freedom from Sin; every one of us, that hath the
ſelf down from this height : Behold, thou art hope of Sons, muſt purge himſelf, even as he is
here in Jeruſalem, the famous and holy City of pure, that hath redeemed us : we are bought with
the World; here thou art, on the Top of the a Price, therefore muſt we glorifie God in our
Pinacle of that Temple, which is dedicated of Body and Spirits, for they are God's; our Son-
thy Father, and, if thou be God, to thy ſelf; the ſhip teaches us Awe and Obedience; and there-
Eyes of all Men are now fix'd upon thee, therefore, becauſe we are Sons, we will not caft our
cannot be deviſed a more ready Way to ſpread felves down into Sin.
thy Glory, and to proclaim thy Deity, than by How idlely do Satan and wicked Men meaſure
caſting thy ſelf head-long to the Earth. All the God, by the crooked Line of their own Miſcon-
World will ſay, there is more in thee than a Man; ceit? I wis, Chriſt cannot be the Son of God,
and for Danger, there can be none: What can unleſs he caſt himſelf down from the Pinacle;
hurt him that is the Son of God? And wherefore unleſs he come down from the Croſs. God is
ferves that glorious Guard of Angels, which have not Merciful unleſs he honour them in all their
by divine Commiſſion, taken upon them the Deſires; not juſt, unleſs he take ſpeedy Vengea
charge of thine Humanity ? Since therefore in ance, where they require it ; but when they have
one Act, thou maiſt be both ſafe and celebrated, ſpent their Folly upon theſe vain Imaginations,
truſt thy Father, and thoſe thy ſerviceable Spi- Chriſt is the Son of God, though he ſtay on the
rits with thine aſſured Preſervation, Caft thy ſelf top of the Temple, God will be merciful, though
down : And why didſt thou not, O thou malig- we miſcarry, and juſt though Sinners ſeem lawa
nant Spirit, endeavour to caſt down my Saviour, leſs. Neither will he be any other, than he is :
by thoſe ſame preſumptuous Hands that brought or, meaſured by any Rule but himſelf.
him up, ſince the deſcent is more eaſie than the But what is this I fee, Satan himſelf with a Bi-
raiſing up? Was it for that, it had not been ſo ble under his Arm, with a Text in his Mouth,
great an Advantage to thee, that he ſhould fall It is written, he ſhall give bis Angels charge over thee?
by thy means, as by his own? Falling into Sin, How ſtill in that wicked One doth Subtilty ſtrive
was more than to fall from the Pinacle ; ſtill thy with Preſumption ? Who could not, but over-
Care and Suit is, to make us Authors to our ſelves wonder at this, if he did not conſider, that ſince
of Evil ; thou gaineſt nothing by our bodily the Devil dare to touch the ſacred Body of Chriſt
hurt, if the Soul be ſafe : Or, was it rather for with his Hand, he may well touch the Scriptures
that, thou couldſt not? I doubt not, but thy Ma- of God with his Tongue ? Let no Man hence-
lice could as well have ſerved, to have offered forth marvel, to hear Hereticks or Hypocrites
this Meaſure to himſelf, as to his holy Apoſtle quote Scriptures, when Satan himſelf hath not
fpared


ز
LIB. I.
25
CHRIST Tempted.

ſpared to cite them; what are they the worſe for more fimple and immaterial : no Walls, no Bolts
this, more than that holy Body, which is tran can fever them from our Sides: they accompany
ſported? Some have been poyſoned by their us in Dungeons, they go with us into our Exile :
Meats and Drinks, yet either theſe nouriſh us, or How can we either fear Danger, or complain of
nothing : It is not the Letter of the Scripture that Solitarinefs, while we have founſeparable, fo
cari carry it, but the Senſe; if we divide theſe glorious Companions ?
narii
two, we prophane and abuſe that Word we al- Is our Saviour diſtaſted with Scripture, becauſe
ledge. And wherefore doth this foul Spirit urge Satan miſlays it in his Dish: Doth he not rather
a Text, but for imitation, for prevention, and for ſnatch this Sword out of that impure Hand, and
fuccefs Chriſt had alledged a Scripture unto beat Satan with the Weapori which he abuſech :
him, he re-alledges Scripture unto Chriſt : a (It is written, Thou ſhalt not tempt the Lord thy God :)
leaftwiſe, he will counterfeit an Imitation of the the Scripture is one, as that "God, whoſe it is :
Son of God; neither is it in this alone : What one where it carries an appearance of Difficulty or
A& ever paſſed the Mand of God, which Satan Inconvenience, it needs no Light to clear it, but
did not apiſhly attempt to ſecond ? If we follow that which it hath in it felf. All Doubts that may
Chriſt in the outward Action, with contrary In- ariſe from it, are fully anſwered by Collation :
tentions we follow Satan, in following Chriſt
. It is true that God hath taken this Care, and gi-
Or, perhaps
, Satan meant to make Chriſt hereby ven this Charge of his own : He will have them
weary of this Weapon ; as we fee Faſhions, when kept, not in their Sims: they may truſt him, they
they are taken up of the Unworthy, are caſt off may not tempt him : He meant to encourage
by the Great: It was, doubtleſs, one Cauſe, why their Faith, not their Preſumption. To caſt our
Chriſt afterward forbad the Devil even to con felves upon any immediate Providence, when
fefs the Truth, becauſe his Mouth was a Slander. Means fail not, is to diſobey, inſtead of believing
But chiefly doth he this, for a better Colour of God; we may challenge God on his Word, we
his Tentation : he gilds over this falſe Metal with may not ftrain him beyond it; we may make ac-
Scripture, that it may paſs current : even now is count of what he promiſed, we may not ſubject
Satan transformed into an Angel of Light, and his Promiſes to unjuſt Examinations : and where
will ſeem Godly for a Miſchief: if Hypocrites no Need is, make trial of his Power, Juſtice, Mer-
make a fair ſhew to deceive with a glorious Luftre cy, by Devices of our own. All the Devils in
of Holineſs, we fee whence they borrowed it: Hell could not elude the Force of this divine
How many thouſand Souls are betrayed by the Anſwer: and now Satan fees how vainly he
abuſe of that Word, whoſe uſe is ſovereign and tempteth Chriſt to tempt God.
ſaving. No Devil is ſo dangerous as the religi Yet again for all this, do I ſee him ſetting up-
qus Bevil. If good Meat turn to the Nouriſh- on the Son of GOD: Satan is not foiled when
ment, not of Nature, but of the Diſeaſe, we may he is refifted : neither Diffidence, nor Preſumpti-
not forbear to feed, but endeavour to purge the on can faſten upon Chriſt, he ſhall be tried with
Body of thoſe evil Humours, which cauſe the Honour: As ſome expert Fencer that challenges
Stomach to work againſt it ſelf. O GOD, thou at all Weapons, ſo doth his great Enemy; in vain
that haft given us Light, give us clear and ſound ſhall we plead our Skill in fome, if we fail in
Eyes, that we may take Comfort of that Light any; it must be our Wiſdom to be prepared for
thou haſt given us: Thy Word is holy, make our all kind of Affaults: as thoſe that hold Towns
Hearts fo, and then ſhall they find that Word, and Forts do, not only defend themſelves from
not more true than cordial; let not this divine Incurſions, but from the Cannon and the Pioneer;
Table of thine be made a Snare to our Souls. ſtill doth that ſubtle Serpent traverſe his Ground
What can be a better Act than to ſpeak Scri- for an Advantage. The Temple is not high
pture? It were a Wonder if Satan ſhould do a enough for his next Tentation ; he therefore car-
good Thing ll; he cites Scripture then, but ries up Chriſt to the Top of an exceeding high
with mutilation and diſtortion; it comes not out Mountain : all Enemies in pitch'd Fields ſtrive
of his Mouth, but maimed and perverted : one for the Benefit of the Hill, or River, or Wind, or
Piece is left, all miſ-applied : thoſe that wreſt or Sun; that which his Servant Balack did by his In-
mangle Scripture for their own Turn, it is eaſie ſtigation, himſelf doth now immediately, change
to fee from what School they come. Let us take places in hope of prevailing. If the obſcure
the Word from the Author, not from the Uſurper: Country will not move us, he tries what the Court
David would not doubt to eat that Sheep which can do ; if not our Home, the Tavern ; if not
he pulled out of the Mouth of the Bear or Lion; the Field, our Cloſet : as no Place is left free by
(He ſhall give his Angels charge over thee :) Oh his Malice, ſo no Place muſt be made prejudicial
comfortable Aſſurance of our Protection ; God's by our Careleſneſs; and as we ſhould always
Children never go unattended : like unto great watch over our ſelves, ſo then moſt when the
Princes we walk ever in the midſt of our Guard, Opportunity carries cauſe of ſuſpicion.
though inviſible, yet true, careful, powerful : Wherefore is Chriſt carried up ſo high but for
What Creatures are ſo glorious as the Angels of Proſpect ? If the Kingdoms of the Earth and
Heaven, yet their Maker hath ſet them to ſerve their Glory were only to be preſented to his Imam
us : our Adoption makes us at once great and gination ; the Valley would have ſerved ; if to
ſafe: we may be contemptible and ignominious the outward Senſe, no Hill could fuffice : Circu-
in the Eyes of the World, but the Angels of GODlar Bodies, though ſmall, cannot be feen at once.
obſerve us the while, and ſcorn not to wait up- This Show was made to both, divers Kingdoms
on us in our homelieſt Occaſions: the Sun or lying round about Judea were repreſented to the
the Light may we keep out of our Houſes, the Eye; the Glory of them to the Imagination :
Air we cannot; much leſs theſe Spirits that are Satan meant the Eye could tempt the Fancy, no
D dd
leka
Contemplations.
LIB. II.
leſs than the Fancy could tempt the Will. How now; it is a juft Indignation, that is conceived
many
thouſand Souls have died of the Wound of at the Motion of a Rivality with God; neither
the Eye? If we do not let in Sin at the Window yet did Chriſt exerciſe his Divine Power in this
of the Eye, or the Door of the Ear, it cannot en-Command, but by the neceffary force of Scri-
ter into our Hearts. Ved
pture, drives away that impure Tempter ; It is
If there be any Pomp, Majeſty, Pleaſure, Brave written, thou ſhalt worſhip the Lord thing God, end him
ry in the World, where ſhould it be but in the only shalt thou ſerve : The reſt of our Saviour's An-
Courts of Princes, whom God hath made his ſwers were more full and direct, than that they
Images, his Deputies on Earth? There is ſoft could admit of a Reply, but this was ſo flat and
Rayment, fumptuous Feafts, rich Jewels, honou- abſolute, that it utterly daunted the Courage of
rable Attendance, glorious Triumphs, royal State, Satan, and put him to a ſhameful flight, and made
theſe Satan lays out for the faireit 'thew : But Oh, him for the time weary of his Trade.
the Craft of that old Serpent : many a Care at The way to be rid of the troubleſom Solicita-
tends Greatneſs : no Crown is without Thorns : tions of that wicked One, is continued reſiſtance.
high seats are never but uneaſie ; all thoſe infi- He that forcibly drove the Tempter from himſelf
,
nite Diſcontentments which are the Shadow of takes him off from us, and will not abide his AC
earthly Sovereignty, he hides out of the way faults perpetually: it is our Exerciſe and Trial
nothing may be ſeen, but what may both pleaſe that he intends, not our Confuſion.
and allure. Satan is ſtill and ever like himſelf ;
if Tentations might be but turn'd about and
fhewn on both ſides, the Kingdom of Darkneſs sle
SIMON called.
would not be ſo populous. Now whenſoever the
ed.
Tempter ſets upon any poor Soul, all fting of chose
Tomkience, Wrath, Judgment, Torment is con. A rich budid
this Sun of Righteouſneſs, when
cealed, as if they were not ; nothing may appear
to the Eye but pleaſure, Profit, and a feeming he firſt ſhone forth into the World ; his miracu-
Happineſs in the enjoying our Deſires ; thoſe lous Cures drew Patients, his divine Doctrine
other woful Objects are reſerved for the farewel drew Auditors, both together drew the admiring
of Sin ; that our Miſery may be ſeen and felt at Multitude by Troops after him. And why do
once ; when we are once fure Satan is a Tyrant; we not ſtill follow thee, O Saviour, thorow De-
till then, he is a Paraſite : there can be no ſafety, farts and Mountains, over Land and Seas, that
if we do not view as well the Back as the Face we may be both healed and taught. It was thy
of Tentations. os
Word, that when thou wert lift up, thou wouldſt
But Oh Preſumption and Impudence, that Hell draw all Men unto thee: Behold, thou art lift up
it ſelf may be aſhamed of ; the Devil dares ſay to long ſince, both to the Tree of Shame, and to
Chriſt, All theſe will I give thee, if thou wilt fall the Throne of heavenly Glory, Draw us, and we
down and worſhip me : that beggarly Spirit, that all run after thee : Thy Word is ſtill the ſame,
hath not an Inch of Earth, can offer the whole though proclaimed by Men, thy Vertue is ſtill the
World to the Maker, to the Owner of it: the fame, though exerciſed upon the Spirits of Men:
Slave of God, would be adored of his Creator : Oh give us to hunger after both, that by both our
How can we hope he ſhould be ſparing of falſe Souls may be ſatisfied.
Boaſts, and of unreaſonable Promiſes unto us, I ſee the People not only following Chriſt, but
when he dares offer Kingdoms to him by whom preſſing upon him ;; even very Unmannerlineſs
Kings reign
finds here both Excuſe and Acceptation ; they
Tentations on the Right-hand are moſt dan- did not keep their Diſtances in an awe to the Mae
gerous; how many that have been hardned with jeſty of the Speaker, while they were raviſhed with
Fear, have melted with Honour; there is no the Power of the Speech, yet did not our Savi-
doubt of that Soul that will not bite at the gol- our check their unreverent thronging, but rather
den Hook. HEAT
encourages their forwardneſs. We cannot offend
Falſe Lyers and vain-glorious Boaſters ſee the thee, O GOD, with the importunity of our De-
Top of their Pedigree: if I may not rather ſay, fires ; it likes thee well, that the Kingdom of
that Satan doth borrow the uſe of their Tongues Heaven ſhould ſuffer Violence. Our fackneſs
for a time; whereas faithful is he that hath pro- doth ever diſpleaſe thee, never our vehemency.
miſed, who will alſo do it. Fidelity and Truth The throng of Auditors forced Chriſt to leave
is the iſſue of Heaven.
the Shoar, and to make Peter's Ship his Pulpit :
If Idolatry were not a dear Sin to Satan, he never were there ſuch Nets caſt out of that Fiſhera
would not be ſo importunate to compaſs it; it is boat before : while he was upon the Land, he
miſerable to ſee how he draws the World inſen-healed the fick Bodies by his touch ; now that he
fibly into this Sin, which they profeſs to deteft : was upon the Sea, he cured the fick Souls by his
thoſe that would rather hazard the Furnace, than Doctrine ; and is purpoſely fevered from the
worſhip Gold in a Statue, yet do adore it in the Multitude, that he may unite them to him. He
Stamp, and find no fault with themſelves. If that made both Sea and Land, cauſeth both of
our Hearts be drawn to ſtoop unto an over-high them to conſpire to the Opportunities of doing
GOD, it is no marvele if hy Jealoulie be kin- Simon was buſie waſhing his Nets : even thofa
dled at the admiſſion of any of thine own Works, Nets that caught nothing, muſt be waſhed, no leſs
into a competition of Honour with their Crea- than if they had ſped well: the Night's Toil
Et Oy
doth not excuſe his Day's Work : little did Simon
Never did our Saviour ſay, Avoid Satan, till I think of leaving thoſe Nets, which he ſo care-
fully

tor. .
Lib. II.
SIMON Called.
27

fully waſhed, and now Chrift interrupts him with so that their Net brake : ) What a difference there
the Favour and Bleſſing of his gracious Pre- is betwixt our own voluntary Acts, and thoſe
fence : Labour in our Calling (how homely fo- that are done upon command; not more in the
ever) makes us capable of divine Benediäion. Grounds of them than in the Iffue? Thoſe are
The honeſt Fiſher-man, when he ſaw the People oft-times fruitleſs, theſe ever ſucceſsful: never
flock after Chriſt, and heard him ſpeak with ſuch Man threw out his Net at the Word of his Savi-
Power, could not but conceive a general and our, and drew it back empty: Who would not
confuſe Apprehenfion of ſome excellent Worth obey thee, O Chriſt, fince thou doft fo bounti-
in fuch a Teacher, and therefore is glad to ho- fully requite our weakeſt Services ? It was not
nour his Ship with ſuch a Gueſt; and is firft meer Retribution that was intended in this Event,
Chriſt's Hoft by Sea, e'er he is his Diſciple by but Inſtruction alſo : this Act was not without a
Land : an humble and ſerviceable Entertainment Myſtery: He that ſhould be made a Fiſher of
of a Prophet of God, was a good Foundation of Men, thall in this Draught foreſee his fucceſs; the
his future Honour ; he that would ſo eaſily lend Kingdom of Heaven is like a Draw-Net, całt in-
Chrift his Hand and his Ship, was likely foon af- to the Sea, which when it is full, Men draw to
ter to beſtow himſelf upon his Saviour.
Land : the very firſt Draught that Peter made af-
Simon hath no ſooner done this Service to Chriſt, ter the Complement of his Apoſtleſhip, incloſed
than Chriſt is preparing for his Reward ; when no leſs than three thouſand Souls
. Opowerful
the Sermon is ended, the Ship-room ſhall be paid Goſpel, that can fetch ſinful Men from out of
for abundantly; neither ſhall the Hoft expect the Depths of natural Corruption ! Oh happy
any other Pay-matter than himſelf: Launch forth Souls, that from the blind and muddy Cells of our
into the deep, and let down your Nets to make a draught : wicked Nature, are drawn forth to the glorious
That Ship which lent Chriſt an Opportunity of Liberty of the Sons of God! Simon's Neť breaks
catching Men upon the Shoar, ſhall be requited with the ſtore ; Abundance is ſometimes no lefs
with a plentiful Draught of Fiſh in the Deep : troubleſom than Want; the Net ſhould have held,
it had been as eaſie for our Saviour, to have if Chriſt had not meant to over-charge Simon both
brought the Fiſh to Peter's Ship, cloſe to the Shoar, with Blefling and Admiration : How happily is
yet as chuſing rather to have the Ship carried to that Net broken, whoſe Rupture draws the Fiſher
the Shoal of Fiſh, he bids ( Launch forth into the to Chriſt
. Though the Net break, yet the Fiſh
deep: ) in his Miracles, he loves ever to meet Na- eſcaped not : He that brought them thither to be
ture in her Bounds; and when ſhe hath done her taken, held them there till they were taken, (They
beft, to fupply the reſt by his over-ruling Power ; beckned to their Partners in the other Ship, that they
the ſame Power therefore, that could have cauſed should come and help them :) there are other Ships
the Fiſhes to leap upon dry Land, or to leave in Partnerſhip with Peter, he doth not fish all the
themſelves forſaken of the Waters, upon the Lake alone! there cannot be a better improve-
Sands of the Lake, will rather find them in a ment of Society, than to help us gain, to relieve
Place natural to their abiding (Launch out intoʻzke us in our profitable Labours; to draw up the ſpi-
deep. )
ritual Draught into the Veffel of Chriſt, and his
Rather in a deſire to gratifie and obey his Church : Wherefore hath God given us Partners,
Gueſt, than to pleaſure himſelf, will Simon beſtow but that we ſhould becken to them for their Aid
one caſt of his Net ; had Chriſt enjoined him an in our neceſſary Occaſions. Neither doth Simon
harder Task, he had not refuſed ; yet not without flačken his Hand becauſe he had Afiftants. What
an Allegation of the unlikelihood of ſucceſs, Ma- fhall we ſay to thoſe lazy Fiſhers, who can fet
fter we have toiled all Night, and caught nothing; others to the Drag, while themſelves look on at
get at thy Word I will let down the Net.) The Night eaſe, caring only to feed themſelves with the
was the fitteſt time for the hopes of their Trade; Fiſh, not willing to wet their Hands with the
not unjuſtly might Simon miſdoubt his ſpeed by Net? What ſhall we fay to this exceſs of Gain
Day, when he had worn out the Night in unpro- The Nets break, the Ships ſink with their Burden:
fitable Labour: ſometimes God croſſeth the faireft Oh happy Complaint of too large a capture ! O
of our Expectations, and gives a Bleſſing to thoſe Saviour, if thoſe Apoftolical Veſſels of thy firſt
Times and Means whereof we deſpair. That Rigging, were thus over-laid, o'er float and tot-
Pains cannot be caſt away, which we reſolve to ter with a balaſted lightneſs; Thou, who art no
loſe for Chriſt
. Oh God, how many do I ſee leſs preſent in theſe Bottoms of ours, lade them
cafting out their Ners in the great Lake of the with an equal Fraught of converted Souls, and let
World, which in the whole Night of their Life us praiſe thee for thus finking.
have caught nothing: they conceive Miſchief Simon was a skilful Fiſher, and knew well the
and bring forth Iniquity, they hatch Cockatrice's depth of his Trade ; and now perceiving more
Eggs, and weave the Spider's Web; he that eat-than Art or Nature in this Draught, he falls
eth” of their Eggs dieth, and that which is trod-down at the Knees of Jeſus, ſaying, (Lord go from
den upon breaketh out into a Serpent ; their Webs me, for I am a ſinful Man: ) Himſelf is caught in
fhalt be no Garment, neither ſhall they cover this Ner: He doth not greedily fall upon lo una
themſelves with their Labours. A02
expected and profitable a Boory, but he turns his
Oh ye Sons of Men how long will ye love vanity Eyes from the Draught to himſelf, from the Act
and follow after lyes? Yer if we have thus vainiy to the Author, acknowledging Vileneſs in the one,
miſpent the time of our Darkneſs ; let us at the in the other Majeſty : ( Go from me, Lord, for I am
Command of Chriſt, caſt out our new-waſhen a ſinful Man.)
Nets; our humble and penitent Obedience, fhall It had been pity the honeſt Fiſher-man ſhould
come home laden with Bleſſings, and when they have been taken at his Word: Oh Simon, thy Sa-
bad so done, they incloſed a great multitude of Fishes, viour is come into thine own Ship to call thee,
Ddd 2
30
28
Contemplations.
LIB. II.

to call others by thee unto Bleſſedneſs, and doft World, in the Roof of an hunian Breaſt, in a Cot-
thou ſay, Lord, gº from me? As if the Patient ſhould tage of Nazareth. O Saviour, none of thy Mi-
ſay to the Phyſician, Depart from me, for I am racles is more worthy of Aſtoniſhment, than thy
fick. It was the Voice of Aſtoniſhment, not of not doing of Miracles. What thou didît in pri-
Dillike ; the Voice of Humility, not of Diſcon- vate, thy Wiſdom thought fit for fecrecy ; but if
tentment : yea, becauſe thou art a ſinful Mani; thy bleſſed Mother had not been acquainted with
therefore hath thy Saviour need to come to thee, ſome domeftical Wonders, ſhe had not now ex-
to ſtay with thee; and becauſe thou art humble pected a Miracle abroad; the Stars are not ſeen
in the acknowledgment of thy Sinfulneſs, there by Day; the Sun it ſelf is not ſeen by Night :
fore Chriſt delights to abide with thee, and will as it is no ſmall Art to hide Art, ſo is it no imali
call thee to abide with him: no Man ever fared Glory to conceal Glory : Thy firſt publick Mi-
the worſe for abaſing himſelf to his God : Chriſt racle graceth a Marriage : It is an ancient and
hath left many a Soul for froward and unkind laudabie Inſtitution, that the Rights of Matrimo-
Uſage, never any for the Diſparagement of it ſeif, ny ſhould not want a ſolemn Celebration; when
and Intreaties of Humility. Simon could not de are Feaſts in ſeaſon, if not at the recovery of our
viſe how to hold Chrift fafter, that by thus ſuing loft Rib? If not at this main Change of our Eſtate,
to him, to be gone, than by thus pleading his Un- wherein the Joy of obtaining, meets with the
worthineſs.
Hope of further Comforts? The Son of the Vir-
O my Soul, be not weary of complaining of gin, and the Mother of that Son, are both at a
thine own wretchedneſs
, diſgrace thy ſelf to him Wedding : It was in all likelihood some of their
that knows thy Vileneſs; be aſtoniſhed at thoſe Kindred, to whoſe Nuptial Feaſt they were in-
Mercies which have ſhamed thine ill Deſervings : vited ſo far ; yet was it more the Honour of the
thy Saviour hath no Power to go away from a Act, than of the Perſon, that Chriſt intended :
proftrate Heart : He that reſiſts the proud, hear- He that made the firſt Marriage in Paradiſe, be-
tens the lowly (Fear not, for I will make thee bence- ftows his firſt Miracle upon a Galilean Marriage :
forth a Fijher of Men.) Lo, this Humility is re He that was the Author of Matrimony and fan-
warded with an Apoſtleſhip: What bad the Earth ctified it, doth by his Holy Preſence, honour the
ever more Glorious, than a Legacy from Hea- Reſemblance of his Eternal Union with his
ven? He that bad Chriſt go from him, ſhall have Church : How boldly may we ſpit in the Faces
the Honour to go firſt on this happy Errand : this of all the impure Adverſaries of Wedlock, when
was a Trade that Simon had no skill of: it could the Son of God pleaſes to honour it?
not but be enough to him, that Chriſt ſaid, I The glorious Bridegroom of the Church, knew
will make thee; the Miracle fhewed him able to well how ready Men would be to place Shame,
make good his Word; he that hath Power to com even in the moſt lawful Conjunctions; and
mand the Fiſhes to be taken, can eaſily enable the therefore his firſt Work ſhall be to countenance his
Hands to take them.
own Ordinance. Happy is that Wedding where
What is this divine Trade of ours then, but a Chriſt is a Gueſt; O Saviour, thoſe that marry
ſpiritual Piſcation? The World is a Sea, Souls in thee, cannot marry without thee : there is no
like Fiſhes ſwim at liberty in this Deep, the Nets holy Marriage whereat thou art not (however
of wholeſom Doctrine, draw up fome to the Shoar inviſible) yet truly preſent, by thy Spirit, by thy
of Grace and Glory: How much Skill, and Toil
, gracious Benedi&ion. Thou makeft Marriages in
and Patience is requiſite in this Art? Who is ſuffi- Heaven, thou bleſſedſt them from Heaven. Oh
cient for theſe Things This Sea, theſe Nets, the Thou, that haſt betrothed us to thy ſelf in Truth
Fiſhers, the Fiſh, the Veſſels are all thine, O GOD; and Righteouſneſs, do thou conſummate that
do what thou wilt in us,and by us : give us Ability happy Marriage of ours in the higheſt Heavens.
and Grace to take, give Men Will and Grace to It was no rich or fumptuous Bridal, to which
be taken, and take thou Glory by that which thou Chriſt with his Mother and Diſciples vouchſafed
haſt given.
Inil agila seseoid 2. VOIT
to come, from the farther Parts of Galilee : I find
Loovioielamo vaan de him not at the Magnificent Feafts or Triumphs of
e sheria
the Great ; the proud Pomp of the World did not
agree with the ſtate of a Servant: this poor nee-
-30). The Marriage in Cana.is
Site
dy Bridegroom wants Drink for his Gueſts. The
bleſſed Virgin (though a Stranger to the Houſe)
this then thy firſt Miracle, O Saviour, out of a charitable Compaſſion, and a friendly
that thou wroughtſt in Cena of Galilee Deſire, to maintain the Decency of an Hoſpital
And could there be a greater Miracle than Entertainment, enquires into the Wants of her
this, that having been thirty Years upon Earth, Hoft ; pities them, bemoans them, where there
thou didſt no Miracle till now. That thy Divi was Power of Redreſs, ( when the Wine failed, the
nity did hide it ſelf thus long in Fleſh; that ſo Mother of Feſus ſaid unto him, They have no Wine.)
long thou wouldſt lie obſcure in a Corner of Ga- How well doth it beſeem the Eyes of Piety and
lilee, unknown to that World thou cameſt to re- Chriſtian Love , to look into the Neceffities of
deem? That ſo long thou wouldſt ſtrain the pa- others ? She that conceived the God of Mercies,
tient Expectation of thoſe, who ever ſince thy both in her Heart and in her Womb, doth not
Star, waited upon the Revelation of a Meſſias? fix her Eyes upon her own Teacher, but ſearch-
We filly
. Wretches
, if we have but a Dram of Ver-eth into the Penury of a poor Iſraelite, and feels
tue, are ready to ſet it out to the beſt fhew ; thoſe Wants whereof he complains not: they are
thou who receivedft not the Spirit by Meaſure, made for themſelves, whoſe Thoughts are only
wouldft content thy ſelf with a willing Obſcuri- taken up with their own Store or Indigence.
ty, and concealedft that Power that made the There was Wine enough for a Meals though
DES
W 193
TJAS
not

Lib. II.
The Marriage in Cana.
29
not for a Feaſt: and if there were not Wine O bieffed Virgin, if in that heavenly Glory
enough, there was enough Water , yet the Holy wherein thou art, thou canſt take notice of theſe
Virgin complains of the want of Wine; and is earthly Things, with what Indignation doft thou
troubled with the very lack of ſuperfluity : The look upon the preſumptuous Superſtition of vain
Bounty of our God reaches not to our Life only, Men, whoſe Suiss make thee more than a Solicitor
but to our Contentment; neither hath he thought of divine Favours? Thy Humanity is not loft in
good to allow us only the Bread of Sufficiency, thy Motherhood, nor in thy Glory: the reſpects
But ſometimes of Pleaſure. One while that is but of Nature reach not ſo high as Heaven ; it is far
neceffary, which ſome other time were ſuperflu- from thee to abide that Honour which is ſtolen
ous. It is a ſcrupulous Injuſtice to ſcand our from thy Redeemer.
ſelves, where God hath been liberal.
There is a Marriage, whereto we are invited
To whom ſhould we complain of any Want, yea wherein we are already intereſted, not as the
but to the Maker and Giver of all Things ? The Gueſts only, but as the Bride ; in which there
bleſſed Virgin knew to whom ſhe ſued; ſhe had hall be no want of the Wine of Gladneſs: it is
good reaſon to know the divine Nature and Power marvel, if in theſe earthly Banquers there be not
of her Son : perhaps the Bridegroom was not fo fome lack : In thy Preſence, o javiour, there is
Needy, but if not by his Purſe, yet by his Cre-fulneſs of Joy, and at thy Right-hand are Plea-
dit, he might have fupplied that want; or, it fures for evermore
. Bleiied are they that are
were hard if ſome of the Neighbour-Gheſts (had called to the Marriage-Supper of the Lamb.
they been duly ſollicited) might not have fur Even in that rough Anſwer, doth the bleſſed
niſhed him with ſo much Wine, as might ſuffice Virgin deſcry cauſe of Hope. If his Hour were
for the laſt Service of a Dinner ; but bleſſed Mary not yet come, it was therefore coming; when
knew a nearer Way, ſhe did not think beſt to lade the expectation of the Gueſts, and the neceſſity of
at the ſhallow Channel, but runs rather to the Well- the Occaſion had made fit room for the Miracle,
head, where the may dip, and fill the Firkins at it ſhall come forch and challenge their Wonder.
once with eaſe. It may be ſhe ſaw that the Train Faithfully therefore and obſervantly, doth the
of Chriſt (which unbidden followed unto that turn her Speech from her Son to the Waiters,
Feaſt, and unexpectedly added to the Number of (Whatſoever be faith unto you, do it
. ) How well
the Gueſts ) might help forward that Defeat, and doth it beſeem the Mother of Chriſt to agree
therefore ſhe juſtly follicites her Son JESUS for with his Father in Heaven, whoſe Voice from Hea-
a Supply. Whether we want Bread, or Water, or ven ſaid, This is my well-beloved Son, bear him: the
Wine; Neceffaries or Comforts, whither ſhould that ſaid of her ſelf
, Be it unto me according to the
we run, O Saviour, but to that infinite Munifi- Word; ſays unto others, Whatſoever he faith to you,
cence of thine, which neither denieth nor up- do it. This is the way to have Miracles wrought
braideth any Thing? We cannot want, we can- in us, Obedience to his Word. The Power of
not abound, but from thee; give us what thou Chriſt did not ſtand upon their Oficiouſneſs ;
wilt, ſo thou give us Contentment with what thou he could have wrought Wonders in ſpite of them,
but their perverſe refuſal of his Commands might
But what is this I hear? A ſharp Anſwer to the have made them uncapable of the Favour of a
Suit of a Mother ? (O Woman, what have I to do miraculous Action : He that can (when he will)
with thee? ) He whoſe ſweet Mildneſs and Mer- convince the Obſtinate, will not grace the Dif
cy never ſent away any suppliant diſcontented, obedient. He that could work without us, og
doth he only frown upon her that bear him? He againſt us, will not work for us, but by us
.
that commands us to honour Father and Mother, This very poor Houſe was furniſhed with ma-
doth he diſdain her whoſe Fleſh he took ? God ny and large Veſſels, for outward Purification
forbid : Love and Duty doth not exempt Parents as if Sin had dwelt upon the Skin, that ſuperſti
from due Admonition. She follicited Chriſt as a tious People fought Holineſs in frequent Walha
Mother, he anſwers her as a Woman : if ſhe were ings ; even this rinſing fouled them, with the Una
the Mother of his Fleſh, his Deity was Eternal : cleanneſs of a traditional Will-worſhip It is the
ſhe might not ſo remember her ſelf to be a Mo-Soul which needs ſcowring; and nothing can
ther, that ſhe ſhould forget ſhe was a Woman; waſh that, but the Blood which they deſperately
nor ſo look upon him as a Son, that ſhe ſhould wiſhed upon themſelves and their Children; for
not regard him as a God: He was ſo obedient to Guilt, not for Expiation. Purge thou us, O Lord,
her as a Mother, that withal ſhe muſt obey him with Hylop, and we shall be clean ; waſh us, and we
as her God; that part which he took from her shall be whiter than Snow.
ſhall obſerve her; ſhe muſt obſerve that Nature The Waiters could not but think ſtrange of fo
which came from above, and made her both a unſeaſonable a Command; (Fill the Water-pots. )
Woman and a Mother. Matter of Miracle con- It is Wine that we want, what do we go to fetch
cerned the Godhead only ; Supernatural Things Water? Doth this holy Man mean thus to quench
were above the Sphere of fleſhly Relation : if now our Feat, and cool our Stomachs ? If there be
the bleſſed Virgin will be preſcribing either Time no Remedy, we could have fought this Supply
or Form unto divine Acts, 0 Woman, what have I unbidden; yet ſo far hath the Charge of Chriſt's
to do with thee? my Hour is not come. In all bodily Mother prevailed, that inſtead of carrying Flam
Adions his Stile was, O Mother : In fpiricual and gons of Wine to the Table, they go to fetch Pails
heavenly, o Woman. Neither is it for us in the full of Water, from the Cifterns. It is no plead-
holy Affairs of God, to know any Faces; yea, ing of Unlikelihoods againſt the Command of an
if we have known Chriſt heretofore according Almighty Power.
to the Fleſh, henceforth know we him ſo no He that could have created Wine immediately
bovyyodcom 707
in thoſe Veſſels, will rather türn Water into
leomo sus emolong s iw (sisres) and
giveſt.
more,
Wine i

30
sa Contemplations.
LIB. II.
Wine; In all the Courſe of his Miracles, I do Goodneſs: we could not love Religion, if we ut-
never find him making ought of nothing, all his terly want it. How many true Jews were not
great Works are grounded upon former Exiſtences
, fo zealous ? Either Will or Ability lacked in them,
he multiplied the Bread, he changed the Water, whom Duty more obliged ; good Affeâions do
he reſtored the withered Limbs, he raiſed the many times more than ſupply Nature ; neither
Dead, and ſtill wrought upon that which was ; doth God regard whence, but what we are : I do
and did not make that which was not: What doth not ſee this Centurion come to Chriſt, as the il-
he in the ordinary Way of Nature, but turn the raelitiſh Captain came to Elias in Carmel, but with
watery Juice that ariſes up from the Root into his Cap in his Hand, with much fuit, much ſub-
Wine? He will only do this now ſuddenly, and miſſion, by others, by himſelf; he ſends firſt the
at once, which he doth uſually by ſenſible de- Elders of the Jews, whom he might hope, that
grees. It is ever duly obſerved by the Son of their Nation and Place might make gracious :
God, not to do more Miracle than he needs. then, left the Employment of others might argue
How liberal are the Proviſions of Chriſt? If he neglect, he ſeconds them in Perſon : cold and
had turned but one of thoſe Veſſels, it had been fruitleſs are the Motions of Friends where we do
a juft Proof of his Power, and perhaps that quan- wilfully ſhut up our own Lips : Importunity can-
tity had ferved the preſent Neceſſity; now he not but ſpeed well in both. Could we but ſpeak for
furniſheth them with ſo much Wine, as would our ſelves, as this Captain did for his Servant,
have ſerved an hundred and fifty Gueſts for an what could we poſſibly want? What marvel is ic
entire Feaft; even the Meaſure magnifies at once, if God be not forward to give, where we care
both his Power and Mercy. The munificent not to ask, or ask, as if we cared not to receive?
Hand of God regards not our Need only, but Shall we yet call this a Suit, or a Complaint ? I
our honeft Afluence: It is our Sin and our Shame, hear no one Word of Entreaty: the lefs is ſaid, the
if we turn his Favour into Wantonneſs. There more is concealed, it is enough to lay open his
muſt be firſt a filling, e'er there be a drawing Want : he knew well, that he had to deal with
out: Thus, in our Veffels
, the firſt Care muſt be lo wife and merciful a Phyfician, as that the open-
of our Receit; the next, of our Expence : God ing of the Malady was a craving of Cure : if our
would have us Ciſterns, not Channels
. Our Sa- ſpiritual Miſeries be buc confeffed, they cannot
viour would not be his own Taſter, but he ſends fail of redreſs.
the firſt Draught to the Governor of the Feaſt. Great variety of Suitors reſorted to Chrift; one
He knew his own Power, they did not; neither comes to him for a Son, another for a Daughter,
would he bear Witneſs of himſelf, but fetch it out a third for himſelf: I fee none come for his Ser-
of others Mouths ; they that knew not the Ori-yant, but this one Centurion; neither was he a
ginal of that Wine, yet praiſed the Tafte; ( Eve better Man than a Maſter : his Servant is fick ;
ry Man at the beginning doth ſet forth good Wine, and he doth nột drive him out of Doors, but lays him
when. Men have well drunk, then that which is worſe; at home; neither doth he ſtand gazing by his
but thou haft kept the good Wine until now ;) The Beds-ſide, but ſeeks forth ; he ſeeks forth, not to
fame Bounty that expreſſed it ſelf in the Quan- Witches or
Witches or Charmers, but to Chriſt
tity Chriftw
a faſhionable Relation, but with
cellence : nothing can fall from that divine Hand a vehement aggravation of the Diſeaſe. Had the
not exquiſite : that Liberality hated to provide Maſter been fick, the faithfulleſt Servant could
Crab-Wine for his Gueſts. It was fit, that the have done no more; he is unworthy to be well
miraculous Effects of Chriſt, (which came from ſerved, that will not ſometimes wait upon his
his immediate Hand ) ſhould be more perfect than Followers
. Conceits of Inferiority, may not breed
the natural. O bleſſed Saviour, how delicate is that in us a neglect of charitable Offices ; ſo muft we
new Wine, which we ſhall one Day drink with look down upon our Servants, here on Earth, as
thee, in thy Father's Kingdom. Thou ſhalt turn that we muſt fill look up to our Mafter which is
this Water of our earthly Affliction, into thar
Wine in Heaven.
no
10.ned
of Gladneſs, wherewith our Souls ſhall be ſatiate But why didſt thou not, O Centurion, rather
for ever. Make haſte, O my Beloved, and be bring thy Šervant to Chrift for cure, than fue for
thou like to a Roe, or to a young Hart upon the him abſent. There was a Paralitick, whom Faith
Mountain of Spices. bas von oben and Charity brought to our Saviour, and let
Ogre U Soissiaza roi ton line
down thorow the uncovered Roof, in his Bed :
Why was not thine ſo carried, ſo preſented ? Was
it out of the ſtrength of thy Faith, which aſſured
The good Centurion. W od
S
hoidon said thee, thou neededſt not ſhew thy Servant to him,
..109-e1s Wad) basomo
that ſaw all Things ? One and the ſame Grace,
Ven the bloody Trade of War yielded worthy may yield, contrary Effects; they becauſe they
Clients to Chriſt: this Roman Captain had believed, brought the Patient to Chriſt, thou
learned to believe in that Feſus, whom many broughtſt not thine to him, becauſe thou belie-
Femis deſpiſed : no Nation, no Trade; can fhut vedít; their Ad argued no leſs Deſire, thine more,
outi a good Heart from God: If he were a Fo- Confidence ; thy Labour was leſs, becauſe thy:
reigner
for Birth, yet he was a Domeſtick in Faith was more : Oh, that I could come thus to
Heart ; he could not change his Blood, he could my Saviour, and make ſuch moan to him for my
over-rale his Affections : he loved that Nation felf: Lord, my Soul is ſick of Unbelief, fick of
which was choſen of God, and if he were not of Self-love, ſick of inordinate Defires, I ſhould not
the Synagogue, yet he built a Synagogue; where need to ſay more; Thy Mercy, O Saviour, would
he might not be a Party, he would be a Bene- not then ſtay by for my Suic, but would prevent
factor : next to being Good, is a favouring of Ime (as here) with a gracious Engagement, I
will

LIB. II.
The good Centurion.
31
i
will come and heal thee. I did not hear the Centu-a Man of good Ability and Command, a Founder
rion fay, Either come, or heal him; the one he meant, of a Synagogue, a Patron of Religion, yet he
though he ſaid not; the other, he neither ſaid nor over-looks all theſe, and when he caſts his Eye
meant : Chriſt over-gives, both his Words and In- upon the divine Worth of Chriſt, and his own
tentions ; it is the Manner of that divine Muni- Weakneſs, he ſays, I am not worthy : Alas Lord, I
ficence, where he meets with a faithful Suitor, to am a Gentile, an Alien, a Man of Blood; thou art
give more than is requeſted; to give when he is Holy, thou art Omnipotent
. True Humility will
not requeſted. The very Inſinuations of our Ne-teach us to find out the beſt of another, and the
ceflities are no leſs violent than ſucceſsful: We worſt Piece of our ſelves : Pride contrarily Shews
think the Meaſure of human Bounty runs over, us nothing, but matter of Admiration in our felves,
when we obtain but what we ask with Importu- in others, of Contempt. While he confefs'd him-
nity : that infinite Goodneſs keeps within Bounds, felf unworthy of any Favour, he approved him-
when it overflows the Deſires of our Hearts.sl felf worthy of all. Had not Chrift been before
As he ſaid, ſo he did ; the Word of Chriſt ei- in his Heart, he could not have thought himſelf
ther is his Act, or concurs with it; He did not unworthy to entertain that Gueſt within his
ftand ſtill when he ſaid, I will come, but he went Houſe : under the low Roof of an humble
as he fpake. When the Ruler intreated him for Breaſt doth God ever delight to dwell: the ſtate
his Son (Come down e'er be die) our Saviour ſtirred of his Palace may not be meaſured by the height,
not a Foot : the Centurion did but complain but by the depth : Brags and Bold-faces do ofta
of the Sickneſs of his Servant, and Chriſt un- times carry it away with Men, nothing prevails
asked fays, I will come and beal bim. That he with God, but our voluntary Dejections. A
might be far from ſo much as ſeeming to honour It is fit the Foundations fhould be laid deep,
Wealth, and deſpiſe Meanneſs, he that came in where the Building is high. The Centurion's Hu-
the ſhape of a Servant, would go down to the fick mility was not more low, than his Faith was
Servant's Pallet, would not go to the Bed of the lofty ; that reaches up into Heaven, and in the
rich Ruler's Son; it is the baſeft Motive of Re- Face of human Weakneſs deſcries Omnipotence :
ſpect, that ariſeth meerly from outward Great-Only ſay the Word, and my Servant shall be whole
.
neſs. Either more Grace, or more Need, may Had the Centurion's Roof been Heaven it ſelf,
juftly challenge our favourable Regards no leſs it could not have been worthy to be come under,
than private Obligations.
of him, whoſe Word was Almighty, and who
Even ſo, O Saviour, that which thou offered ft was the Almighty Word of his Father ; ſuch is
to do for the Centurions Servant, haſt thou done Chriſt confeſſed by him that ſays, Only ſay the
for us ; we were ſick unto Death: ſo far had the Word; none but a divine Power is unlimited
dead Palfie of Sin overtaken us, that there was no neither hath Faith any other Bounds than God
life of Grace left in us : When thou wert not himſelf. There needs no footing to remove
content to fit ſtill in Heaven, and fay, I will cure Mountains, or Devils, but a Word; Do but ſay
them; but addedſt alſo, I will come and cure them; the Word, O Saviour, my Sin ſhall be remitted
Thy ſelf came down accordingly to this miſera- my Soul ſhall be healed, my Body ſhall be raiſed
ble World, and haſt perſonally healed us; ſo as from Duſt; both Soul and Body ſhall be Glo-
now we ſhall not die but live, and declare thy rious.
Works, O Lord: And Oh! that we could enough Whereupon then was the ſteady Confidence
praiſe that Love and Mercy, which hath ſo gra- of the good Centurion? He ſaw how powerful
ciouſly abaſed thee, and could be but fo low de his own Word was with thoſe that were under
jected before thee, as thou haſt ſtooped low un- his Command, (though himſelf were under the
to us ; that we could be but as lowly Subjects of Command of another) the Force whereof ex-
thy Goodneſs, as we are unworthy.
tended even to abſent Performances; well there-
Oh admirable return of Humility : Chriſt will fore might he argue, that a free and unbounded
go down to viſit the ſick Servant; the Maſter of Power might give infallible Commands, and that
that Servant ſays, Lord I am not worthy that thou the moſt obftinate Diſeaſe, muſt therefore needs
ſhouldſt come under my Roof: The Jewiſh Elders, yield to the Beck of the God of Nature : Weak-
that went before to imediate for him, could ſay, neſs may ſhew us what is in Strength; by one
( He is worthy that thou ſhouldſt do this for him; ) but Drop of Water we may fee what is in the main
the Centurion, when he comes to ſpeak for him-Ocean; I marvel not if the Centurion were kind
ſelf (I am not worthy.) They ſaid, He was wor to his Servants, for they were dutiful to him; he
thy of Chriſt's Miracle ; He ſays he is unworthy can but ſay, Do this, and it is done; theſe mutual
of Chriſt's Preſence: There is great difference be- Reſpects draw on each other ; cheerful and dili-
twixt others Valuations and our own : ſometimes gent Service in the one, calls for a due and fae
the World under-rates him that finds reaſon to vourable Care in the other ; they that neglect
ſet an high Price upon himſelf: Sometimes again, to pleaſe, cannot complain to be neglected. Oh
it over-values a Man that knows juſt cauſe of that I could be but ſuch a Servant to mine heaa
his own Humiliation: if others miſtake us, this venly Maſter: Alas, every of his Commands fays,
can be no warrant for our Error : we cannot be Do this, and I do it not : every of his Inhibi-
wiſe, unleſs we receive the Knowledge of our tions ſays, Do it not, and I do it ; He ſays, go
ſelves by direct Beams, not by Reflection, unleſs from the World, I run to it ; he ſays, Come to me,
we have learned to contemn unjuſt Applauſes ; l I run from him : Wo is me, this is not Service,
and ſcorning the Flattery of the World, to frown but Enmity : How can I look for Favour, while
upon our own Vileneſs, Lord, I am not worthy. I return Rebellion ? It is a gracious Mafter
Many a One if he had been in the Centurion's whom we ſerve; there can be no Duty of ours,
Coat, would have thought well of it: A Captain, that he ſees not, that he acknowledges not, that
he
.
32
Contemplations.
I. IB. II.

he crowns not ; we could not but be happy, if the Glory of the Centurion, that our Saviour
we could be officious.
fays, I have not found ſo great Faith in Iſrael; had
What can be more marvellous than to ſee Chtift Ifrael yielded any equal Faith, it could not have
marvel ? All marvelling ſuppoſes an Ignorance been uneſpied of theſe All-feeing Eyes; yet were
going before, and a Knowledge following ſome their Helps fo much greater than their faith was
Accident unexpected : Now, who wrought this leſs; and God never gives more than he requires :
Faith in the Centurion, but he that wondred at Where we have laid our Tillage, and Compoſt,
it ? He knew well what he wrought, becauſe he and Seed, who would not look for a Crop But
wrought what he would ; yet he wondred at if the uncultured Fallow yield more, how juſtly
what he both wrought and knew, to teach us, is that unanſwerable Ground near to a Curfe?
much more to admire that, which he at once Our Saviour did not mutter this cenforious Te-
knows and holds admirable. so
ftimony to himſelf, not whiſper it to his Diſci-
He wrought this Faith as God, he wondred at ples, but he turned him about to the People, and
it as Man: God wrought, and Man admired; Ipake it in their Ears, that he might at once
he that was both, did both, to teach us where to work their Shame and Emulation : in all other
beſtow our Wonder. I never find Chriſt won- Things, except Spiritual, our Self-love make us
dring at Gold, or Silver, at the coſtly and curi-impatient of Equals, much lefs can we endure to
Ous Works of human Skill or Induſtry: yea, when be out-ſtripped by thoſe, who are our profeſſed
the Diſciples wondred at the Magnificence of the Inferiors. It is well if any thing can kindle in
Temple, he rebuked them rather. I find him us holy Ambitions : Dull and baſe are the Spirits
not wondring at the Frame of Heaven and Earth, of that Man, that can abide to fee another over-
nor at the orderly Diſpoſition of all Creatures take him in the Way, and out-run him to Heaven.
and Events; the Familiarity of theſe Things in- He that both wrought this Faith, and wondred
tercepts the Admiration : But when he ſees the at it, doth now reward it, Go thy ways, and as those
Grace or Ads of Faith, he ſo approves them, that haft believed, fo be it unto thee ; never was any Faith
he is raviſhed with Wonder. He that rejoyced in unſeen of Chriſt, never was any feen without Al-
the view of his Creation, to ſee that of No-lowance, never was any allowed without Remu-
thing he had made all Things good, rejoyces no neration : the Meaſure of our Receits in the
leſs in the Reformation of his Creature, to fee, Matter of Favour, is the Proportion of our Belief;
that he had made Good of Evil: Behold, thou art the infinite Mercy of God (which is ever like it
fair, my Love ; behold, thou art fair, and there is no ſelf) follows but one Rule in his Gift to us, the
Spot in thee : My Siſter, my Spouſe, thou haſt wounded Faith that he gives us : Give us, O God, to be-
my Heart, thou haſt wounded my Heart with one of lieve, and be it to us as thou wilt, it ſhall be to
thine Eyes.
bo ya
Com us above that we will.
Our Wealth, Beauty, Wit, Learning, Honour, The Centurion ſues for his Servant, and Chrift
may make us accepted of Men, but it is our Faith ſays, So be it unto thee ; the Servant's Health is the
only that ſhall make God in love with us : And Benefit of the Maſter; and the Maſter's Faith is
why are we of any other fave God's Dyet, to be the Health of the Servant: And if the Prayers
more affected with the leaſt Meaſure of
Grace in of an earthly Maſter, prevailed ſo much with the
any Man, than with all the outward Glories of Son of God, for the Recovery of a Servant, how
the world? There are great Men whom we i fhall the Interceſſion of the Son of God, prevail
juſtly pity, we can admire none but the Gra- with his Father in Heaven, for us that are his im-
cious.
potent Children and Servants upon Earth? What
Neither was that Plant more worth of Wonder can we want, O Saviour, while thou ſueſt for
in it felf, than that it grew in ſuch a Soil, with us ? He that hath given thee for us, can deny
ſo little help of Rain and Sun: the Weakneſs of thee nothing for us, can deny us nothing for thee;
Means, adds to the Praiſe and Acceptation of our in thee we are happy, and ſhall be glorious : To
Proficiency: to do good upon a little is the Com- thee, Othou Mighty Redeemer of Iſrael, with
mendation of Thrift ; it is ſmall Thank to be thine Eternal Father, together with thy Bleſſed
full-handed in a large Eſtate : As contrarily, the Spirit, One God Infinite, and Incomprehenſible,
ſtrength of Means doubles the revenge of our be given all Praiſe, Honour, and Glory, for ever
Neglect : It is no more the Shame of Iſrael, than and ever. Amen.
on for losoo
onmin olunub 19. TOT STEVIG 3
Dostam
sobi si bost o estado Vidaus
di bate la torbardzo rose to werb ifodbol-jd ontoh Dia dotado da to
-02 bis ob not elimo one ogni soivoe sg zotratil two boys been sportowa
Begge om die gesigte dentrov 03 mai 2013
NO bold og meron basters Portorok
od 0 mense bood ad ben Iserloo share on
Google Play
vil breek i 10 yiová plast aid oleme
Edital en V9: 2011 ob bra tido ad dougo:
og avtob hrs en moito lo sgbomosti
une avio u bino Windott ese stoffauftuldu Sei Con-
od at aris a land og eldugo Boss EDITOS Dhoma
Blind may not look I wollten sind mit 01, blow to get rid inae,
Mtotoong I follods Amt ยางรม ประแจต่าง ๆ ในกร on. หนอน 241)
E250 to vincolted no soboto wash Good nigd buttono
sedisjoncobolworlds last sont epok dan glow along the blood

33
8420100
வனர் ஜாம்பன்
To
Contemplations.
il dobu 999
aldreim ad of 19
hot sho
how to stop
The Third BOOK. tolla
Laura CONTAINING
The Widows Son raiſed. Christ among the Gergeſens ;
The Ruler's Son healed.
Or
The dumb Devil ejected.biz Legion, and the Gaderene
MATTHEW Called.
Herd.

bor
T
The Widows Son raiſed. hope the ſurviving may ſupply the Comforts of
the Dead : but when all our Hopes and Joys
muft either live or die in one, the loſs of that one
HE Favours of our beneficent Saviour admits of no Conſolation.
were at the leaſt contiguous. No When God would deſcribe the moſt paſſionate
ſooner hath he raiſed the Centurion's Expreſſion of Sorrow that can fall into the Miſe-
Servant from his Bed, than he raiſes rable, he can but fay, Oh Daughter of my Peo-
the Widows Son from his Bier.
ple, gird thee with Sackcloth, and wallow thy
The fruitful Clouds are not ordained to fall all ſelf in the Aſhes, make Lamentation and bitter
in one Field ; Nain muſt partake of the Bounty Mourning, as for thine only Son ; fuch was the
of Chriſt as well as Gana, or Capernaum : And if Lofs, ſuch was the Sorrow of this diſconfolate
this Sun were fixed in one Orb, yet it diffuſeth Mother; neither Words, nor Tears can ſuffice to
Heat and Light to all the World: it is not for diſcover it.
any Place to ingroſs the Meſſengers of the Go Yet more, had ſhe been aided by the Counſel
ſpel
, whoſe Errand is univerſal : this immortal and Supportation of a loving Yoak-fellow, this
Seed may not fall all in one Furrow.
Burden might have ſeemed leſs intolerable ; a
The little City of Nain ſtood under the Hill of good Husband may make amends for the loſs of
Hermon, near unto Tabor ; but now it is watered a Son; had the Root been left to her entire, the
with better Dews from above, the Doctrine and might better have ſpared the Branch ; now both
Miracles of a Saviour.
are cut up, all the ſtay of her Life is gone;
Not for State, but for the more Evidence of the and ſhe ſeems abandoned to a perfect Miſery.
Work, is our Saviour attended with a large Train; And now when ſhe gave her ſelf up for a forlorn
ſo entering into the Gate of that walled City, as Mourner, paſt all capacity of redreſs, the God of
if he meant to beſiege their Faith by his Power, Comfort meets her, pities her, relieves her: here
and to take it ; his Providence hath fo contrived was no Sollicitor but his own Compaffion : in
his Journey, that he meets with the ſad Pomp of other Occaſions he was fought and ſued to: the
a Funeral ? A woful Widow, attended with her Centurion comes to him for a Servant, the Ruler
weeping Neighbours, is following her only Son for a Son, Fairus for a Daughter, the Neighbours
to the Grave : there was nothing in this Specta- for the Paralitick ; here he ſeeks up the Patient,
cle that did not command Compaſſion.
and offers the Cure unrequeſted : while we have
A young Man in the flower, in the ſtrength of to do with the Father of Mercies, our Aficions
his Age ſwallowed up by Death: our decrepit are the moſt powerful Suitors. No Tears, no
Age both expects Death, and follicites it ; but vi- Prayers can move him ſo much as his own Com-
gorous Youth looks ſtrangely upon that grim Ser- miſeration. Oh God, none of our fecret Sorrows
geant of God: Thoſe mellow Apples that fall can be either hid from thine Eyes, or kept from
alone from the Tree, we gather up with Content- thine Heart: and when we are paft all our Hopes,
ment; we chide to have the unripe unſeaſonably all poſſibilities of Help ; then art thou neareſt to
beaten down with Cudgels.
us for Deliverance.
But more, a young Man, the only Son, the on Here was a Conſpiration of all Parts to Mercy.
ly Child of his Mother: no Condition can make The Heart had Compaſſion, the Mouth ſaid,
it other than grievous for a well-natur'd Mother Weep not, the Feet went to the Bier, the Hand
to part with her own Bowels; yet ſurely ſtore touched the Coffin, the Power of the Deity raiſed
is ſome mitigation of loſs : amongſt many Chil- the Dead: what the Heart felt was ſecret to it
dren one may be more eaſily miſſed; for ſtill we ſelf, the Tongue therefore expreſſes it in Words
Еее
of
34
Lib. III.
Contemplations.

ز
of Comfort, Weep not:
Alas, what are Words to Death ; and deſcending from the Bier, wrapping
ſo ſtrong and juſt Paſſions ? To bid her not to his Winding-ſheet about his Loins, caſt himfeif
weep, that had loſt her only Son, was to perſuade down in a paſſionate Thankfulneſs, at the Feet of
her to be miſerable, and not feel it ; to feel, and his Almighty Reſtorer; adoring that divine Power
not regard it ; to regard, and yet to ſmother it: which had commanded his Soul back again to
Concealment doth not remedy, but aggravate her forſaken Lodging, and though I hear not
Sorrow : that with the Counſel of not weeping what he ſaid, yet I dare ſay they were Words
therefore, ſhe might ſee cauſe of not weeping ; of Praiſe and Wonder, which his returned Soul
his Hand feconds his Tongue : He arreſts the firſt uttered : It was the Mother whom our Sa-
Coffin, and frees the Priſoner ; Young Man, I ſay viour pitied in this Act, not the Son; (who now
unto thee, Ariſe : The Lord of Life and Death forced from his quiet Reſt, muſt twice paſs
ſpeaks with Command; no finite Power could through the Gates of Death.) As for her fake
have ſaid fo without Preſumption, or with Suc- therefore he was raiſed, ſo to her Hands was he
ceſs : That is the Voice that ſhall one Day delivered, that ſhe might acknowledge that Soul
call up our vaniſhed Bodies from thoſe Elements, given to her, not to the Poffeſſor : Who cannot
into which they are reſolved, and raiſe them out feel the Amazement and Extaſie of Joỳ that was
of their Duft: neither Sea, nor Death, nor Hell, in this revived Mother, when her son now ſa-
can offer to detain their Dead, when he charges lutes her from out of another World ? And both
them to be delivered : Incredulous Nature, what receives and gives Gratulations of his new Life ?
doſt thou ſhrink at the
poſſibility of a Refurre&i- How ſuddenly were all the Tears of that mourn-
on, when the God of Nature undertakes it? It is ful Train dried up with a joyful Aſtoniſhment
no more hard for that Almighty Word, which gave How foon is that Funeral Banquet turned into a
Being unto all Things, to ſay, Let them be repaired, new Birth-day Feaft? What ſtriving was here to
than, Let them be made.
ſalute the late Carkaſs of their returned Neigh-
I do not ſee our Saviour ſtretching himſelf up-bour? What awful and admiring Looks were
on the dead Corps, as Elias and Eliſha, upon the caſt upon that Lord of Life, who feeming home-
Sons of the Sunamite
, and Sareptan, nor kneeling ly, was approved Omnipotent? How gladly did
down and praying by the Bier, as Peter did to Dor- every Tongue celebrate both the Work and the
cas; but I hear him ſo ſpeaking to the Dead, as Author ? A great Prophet is raiſed up amongſt as, and
if he were alive ; and fo ſpeaking to the Dead, God bath viſited his people. A Prophet was the
that by the Word he makes him alive, I ſay unto higheſt Name they could find for him, whom they
thee, Ariſe ; Death hath no Power to bid that Man faw like themſelves in Shape, above themſelves in
lie ſtill, whom the Son of God bids Ariſe. Imme- Power: they were not yet acquainted with God
diately he that was dead fate up. So at the ſound manifeſted in the Fleſh : This Miracle might well
of the laſt Trumpet, by the Power of the fame have aſſured them of more than a Prophet ; but
Voice, we ſhall ariſe out of the Duſt, and ſtand he that raiſed the dead Man from the Bier, would
up glorious ; this Mortal ſhall put on Immorta- not ſuddenly raiſe theſe dead Hearts from the
lity; this Corruptible, Incorruption : This Body Grave of Infidelity: they ſhall ſee reaſon enough
ſhall not be buried, but fown; and at our Day to know that the Prophet who was raiſed up to
ſhall therefore ſpring up with a plentiful increaſe them, was the God that now viſited them, and at
of Glory: How comfortlefs, how deſperate ſhould laſt ſhould do as much for them, as he had done
be our lying down, if it were not for this Affu- for the young Man, raiſe them from Death to Life,
rance of riſing? And now, behold, left our weak from Duft to Glory,
do OK 7800
Faith ſhould ſtagger at the Aſſent to ſo great a bas enn os avods modi awadiw
Difficulty, he hath already by what he hath done,
TOIVB sto
38 stoel
given us Taltes of what he will do : the Power rls to The Ruler's Son cured.
that can raiſe one Man, can raiſe a Thouſand, a
so
Million, a World: no Power can raiſe one Man, Sitio haswasrla ogroni
but that which is Infinite ; and that which is Infi- THE Bounty of God ſo exceedeth Mans, that
nite admits of no Limitation : Under the old
:
Teſtament, God raiſed one by Elias, another by We ſhut our Hands becauſe we opened them
Eliſha living, a third by Eliſha dead : By the Hand God therefore opens his, becauſe he hath opened
of the Mediator of the New Teſtament, he raiſed them : God's Mercies are as comfortable in their
here the Son of the Widow, the Daughter of Fai- iſſue, as in themſelves; ſeldom ever do Bleſſings
rus, Lazarus, and, in Attendance of his own Re- go alone; where our Saviour ſupplied the Bride-
ſurrection, he made a Gaol-delivery of holy Pri- groom's Wine, there he heals the Ruler's Son;
ſoners at Ferufalem. He raiſes the Daughter of He had not in all theſe Coaſts of Galilee done
Fairus from her Bed, this Widows Son from his any Miracle but here: To him that hath ſhall
Coffin, Lazarus from his Grave, the dead Saints of be given. popular looi
Jeruſalem from their Rottennefs, that it might ap We do not find Chriſt oft attended with Nobi-
pear no Degree of Death can hinder the Efficacy lity; here he is; it was ſome great Peer, or ſome
of his over-ruling Command : He that keeps the noted Courtier that was now a Suitor to him for
Keys of Death cannot only make Way for him his dying Son : Earthly Greatneſs is no Defence
ſelf through the Common-Hall, and Outer-rooms, againſt ÅMitions : we Men forbear the Mighty:
but through the inwardeſt and moſt reſerved Clof Diſeaſe and Death know no Faces of Lords, or
ſets of Darkneſs.
Monarchs : Could theſe be bribed, they would
Methinks I ſee this young Man who was thus be two rich : Why ſhould we grudge not to be
miraculouſly awaked from his deadly Sleep, wiping privileged, when we ſee there is no ſpare of the
and rubbing thoſe Eyes that had been ſhut up in Greateſt?" Polini vinse group and you
This

LIB. III.
I be Ruler's Son cured.
35
This noble Ruler, liſtens after Chriſt's return ders, ye will not believe. This noble Man was (as
into Galilee; the moſt Eminent amongſt Men is like ) of Capernaum; there had Chriſt often
will be glad to hearken after Chriſt in their Ne preached; there was one of his chief Reſidencies:
cellicy : happy was it for him that his Son was either this Man had heard our Saviour oft, or
fick;
he had not elſe been acquainted with his might have done ; yet becauſe Chriſt's Miracles
Saviour, his Soul had continued fick; of Igno- came to him only by Hear-ſay (for as yet we
rance and Unbelief: Why elſe doth our good find none at all wrought where he preached moſt)
God ſend us Pain, Loſſes, Oppoſition, but that he therefore the Man believes not enough; but fo
may be fought to? Are we afficted, whither ſpeaks to Chriſt as to ſome ordinary Phyſician,
ſhould we go but to Cana, to ſeek Chriſt? Whi- Come down and heal : It was the common Diſeaſe
ther, but to the Cana of Heaven, where our Wa- of the Jews, Incredulity, which no Receit could
ter of Sorrow is turned to the Wine of Gladneſs, heal but Wonders. A wicked and adulterous Ge-
tp char Omnipotent Phyſician, who healeth all neration ſeeks Signs. Had they not been wilful-
our Infirmities; that we may once ſay, It is good | ly Graceleſs, there was already Proof enough of
for me that I was afflicted.
the Meſſias : the miraculous Conception and Life
It was about a Days Journey from Capernaum to of the Fore-runner, Zachary's Dumbneſs, the At-
Cana ; thence hither did this Courtier come for teſtation of Angels, the Apparition of the Star,
the cure of his Son's Fever : What Pains even the the Journey of the Sages, the Viſion of the
Greateſt can be content to take for bodily Health? Shepherds, the Teſtimonies of Anna and Simeon,
No Way is long, no Labour tedious to the Defi- the Prophecies fulfilled, the Voice from Heaven
rous : Our Souls are fick of a Spiritual Fever, at his Baptiſm, the divine Words that he ſpake;
labouring under the cold Fit of Infidelity, and the and yet they muſt have all made up with Mira-
hot Fit of Self-Love ; and we ſit ſtill at home, and cles; which though he be not unwilling to give
ſee them languiſh unto Death.
at his own Times, yet he thinks much to be tied
This Ruler was neither faithleſs, nor faithful : unto at theirs : not to believe without Signs, was
had he been quite faithleſs, he had not taken ſuch a ſign of ſtubborn Hearts.
Pains to come to Chriſt. Had he been faithful, It was a foul fault, and a dangerous one, Ye will
he had not made this Suit to Chriſt, when he was not believe: What is it that ſhall condemn the World
come, Come down and heal my Son, e'er be die. but Unbelief? What can condemn us without it?
Come down, as if Chriſt could not have cured No Sin can condemn the Repentant; Repentance
him abſent ; E'er he die, as if that Power could is a Fruit of Faith, where true Faith'is then, there
not have raiſed him being dead : How much dif- can be no Condemnation : as there can be no-
ference was here betwixt the Centurion and the thing but Condemnation without it. How much
Ruler ? That came for his Servant, this for his more foul in a noble Capernaite, that had heard
Son. This Son was not more above the Servant, the Sermons of ſo divine a Teacher ? The grea-
than the Faith which ſued for the Servant fur- rer Light we have, the more Shame it is for us
paſſed that which ſued for the Son; the one can
to ſtumble.
fay, Maſter, come not under my Roof, for I am not Oh, what ſhall become of us, that reel and
worthy ; only speak the Word, and my Servant ſhall be fall in the cleareſt Sun-ſhine that ever looked
whole; the other can ſay, Mafter, either come forth upon any Church ? Be merciful to our Sins,
under my Roof, or my Son cannot be whole. O God, and ſay any thing of us, rather than, re
Heal my Son, had been a good Suit, for Chriſt is will not believe.
the only Phyſician for all Diſeaſes; but, Come Our Saviour tells him of his Unbelief; he feels
down and beál him, was to teach God how to not himſelf ſick of that Diſeaſe : all his Mind is
work.
on his dying Son; as eaſily do we complain of
It is good reaſon that he ſhould challenge the bodily Griefs, as we are hardly affected with ſpi-
Right of preſcribing to us, who are every way his ritual. Oh the Meekneſs and Mercy of this Lamb
own: it is Preſumption in us to ſtint him unto of God! When we would have look'd that he
our Forms: an expert Workman cannot abide to should have puniſhed this Suitor for not believing,
be taught by a Novice ; how much leſs ſhall the he condeſcends to him, that he may believe ; Go
all-wiſe God endure to be directed by his Crea- thy way, thy Son liveth. If we ſhould meaſure our
ture? This is more than if the Patient ſhould Hopes by our own Worthineſs, there were no ex-
take upon him to give a Receit to the Phyſician: pectation of Bleſſings; but if we ſhall meaſure
that God would give us Grace is a beſeeming them by his Bounty and Compaſſion, there can
Suit ; but to ſay, Give it me by Proſperity, is a be no doubt of prevailing. As fome tender Mo-
ſawcy Motive.
Swether, that gives the Breaft to her unquier Child,
As there is Faithfulneſs in deſiring the End, ſo inſtead of the Rod, ſo deals he with our Per-
Modeſty and Patience in referring the Means to verſeneſſes. lod
gor
the Author. In ſpiritual Things God hath ac- 1 - How God differences Men according to no
quainted us with the Means whereby he will other Conditions, than of their Faith! The Cen-
work, even his own Sacred Ordinances : Upon turion's Servant was fick, the Ruler's Son; the
theſe, becauſe they have his own Promiſe, we Centurion doth not fue unto Chriſt to come ;
may call abſolutely for a Bleſſing : in all others, only ſays, My Servant is fick of a Palfie ; Chrift
there is no reaſon that Beggars ſhould be chuſers : anſwers him, I will come and heal him : The Ruler
He who doth whatſoever he will, muſt do it ſues unto Chriſt that he would come and heal his
how he will : it is for us to receive, not to ap- Son; Chrift will not go, only ſays, Go the way,
point.
ho
thy son lives; outward Things carry no Reſpect
He who came to complain of his Son's Sick with God; the Image of that divine Majeſty
neſs, hears of his own, Except ye fee Signs and Won Shining inwardly in the Graces of the Soul, is that
Eee 2
which





36
bei Contemplations.
LIB. III.
which wins Love from him in the meaneſt Eſtate; | Bodies of ſome poſſeſſed Men, and with Power
the Centurion's Faith therefore could do more commands the unclean Spirits to depart.
than the Ruler's Greatneſs; and that faithful This Act is for no Hand but his: When a ſtrong
Man's servant hath more regard than this great Man keeps poffeffion, none but a ſtronger can
Man's Son.
Stopped no o
pwed mer remove it in voluntary Things the ſtrongeſt may
The Ruler's Requeſt was, Come and heal; Chriſt's yield to the weakeſt, Sampſon to a Dalilah; but in
Anſwer was, Go thy way, thy Son lives; our merci- violent, ever the mightieſt carries it; a ſpiritual
ful Saviour meets thoſe in the End, whom he Nature muſt needs be in rank above a bodily; nei-
croſſes in the Way: How ſweetly doth he correct ther can any Power be above a Spirit, but the
our Prayers, and while he doth not give us what God of Spirits.
Son
we ask, gives us better than we asked
- No otherwiſe is it in the mental poffeflion ;
Juftly. doth he forbear to go down with this where ever Sin is, there Satan is : As on the con-
Ruler, leſt he ſhould confirm him in an Opinion trary, whoſoever is born of God, the Seed of God
of meaſuring his Power by Conceits of Locality remains in him; that evil One not only is, but
and Diſtance ; but he doth that in Abſence, for rules in the Sons of Diſobedience : in vain fall
which his Preſence was required, with a Re- we try to eject him, but by the divine Power of
pulſe, Thy Son liveth; giving a greater Demonftra- the Redeemer ; for this cauſe the Son of God was
tion of his Omnipotency than was craved: How manifeſted, that he might deſtroy the Works of
oft doch he not hear to our Will, that he may the Devil: Do we find our felves haunted with
hear us to our Advantage? The choſen Vefſel the familiar Devils of Pride, Self-love, ſenſual De-
would be rid of Temptations, he hears of a fup- fires, Unbelief ? None but thou, O Son of the
ply of Grace; the fick Man asks Releaſe, rem ever living God, can free our Bofoms of theſe
ceives Patience ; Life, and receives Glory : Let helliſh Gueſts: Oh cleanſe thou me from my fe-
us ask what we think beft, let him give what he cret Sins, and keep me that preſumptuous "Sins
knows beſt.
Jonato. prevail not over me. O Saviour, it is no Paro-
With one Word doth Chriſt heal two Patients; dox to ſay that thou cafteft out more Devils now,
the Son and the Father; the Son's Fever, the Fa- than thou didft while thou wert upon Earth ; It
ther's Unbelief: that operative Word of our Sa- was thy Word, When I am lifted up, I will draw all
viour was not without the Intention of a Trial : Men unto me; Satan weighs down at the Feet, thou
had not the Ruler gone home ſatisfied with that pulleft at the Head, yea, at the Heart ; in every
Intimation of his Son's Life and Recovery, nei- Converſion which thou workeſt, there is a Dil
ther of them had been bleſſed with ſucceſs : now poffeffion. Convert me, O Lord, and I fhall be
the News of Performance meets him one half of converted: I know thy Means are now no other
the Ways; and he that believed ſomewhat e’er he than ordinary ; if we exped to be diſpoffeffed by
came, and more when he went, grew to more Miracle, it would be a Miracle, if ever we were
Faith in the Way; and when he came home, en- diſpoffeffed : Oh let thy Goſpel have the perfect
larged his Faith to all the Skirts of his Family: Work in me, ſo only shall I be delivered from the
a weak Faith may be true, but a true Faith is Powers of Darkneſs. sobe
growing: he that boaſts of a full Stature in the
Nothing can be ſaid to be Dumb, but what na-
firft Moment of his Aſſent, may preſume, but doth turally ſpeaks ; nothing can ſpeak naturally, but
not believe.s
auto gaidys VR be boa
what hath the Inſtruments of Speech ; which be-
Great Men cannot want Clients, their Exam-caufe Spirits want, they can no otherwiſe ſpeak
ple fways ſome, their Authority more; they can- vocally, than as they take Voices to themſelves,
not go to either of the other Worlds alone ; in in taking Bodies: this Devil was not therefore
vain do they pretend Power over others, who la- dumb in his Nature, but in his Effect : the Man
bour not to draw their Families unto God. ylibod was dumb by the Operation of that Devil, which
das Ieid: 10 YTM baséanie Mors do suit poffefſed him ; and now the Action is attributed
evad bluow owner ! o 1o to the Spirit, which was fubje&ively in the Man;
striveiled con noi losite zido bonitinuq avril blood it is not you that ſpeak, faith our Saviour, but the
osThe dumb Devil ejected.
co on Spirit of your Father that ſpeaketh in you.
secyd- As it is in bodily Diſeaſes, that they do not
38 on 913w stod aegiristo WI nwo tuo vd ascol infect us alike, ſome feize upon the Humours,
Hat the Prince of our Peace might approve others upon the Spirits ; fome affault the Brain,
his perfect Vi&ories, whereſoever he met others the Heart, or Lungs ; fo in bodily and fpi-
with the Prince of Darkneſs he foiled him, he ritual Poffeffions: in fome the evil Spirit takes
ejected him ; He found him in Heaven, thence away their Senſes, in ſome their Limbs, in ſome
did he throw him headlong; and verified his Pro- their inward Faculties ; like as ſpiritually they-af-
phet, I have caſt thee out of mine holy Mountain: fect to move us unto ſeveral Sins': one to Luſt,
and if the Devils left their first Habitation, it was another to Coverouſneſs, or Ambition, another
becauſe (being Devils ) they could not keep it; to Cruelty : and their Names have diſtinguiſhed
their Eſtate indeed they might have kept, and did them according to theſe various Effects: this was
not; their Habitation they would have kept, and a dumb Devil, which yet had poffeffed not the
might not : How att thou fallen from Heaven, o Tongue conly of this Man, but his Ear, not that
Lucifer? He found him in the Heart of Man; only, but ( as it ſeems ) his Eyes too.
(for in chat Cloſet of God did the evil Spirit, af- i O ſubtle and tyrannous Spirit, that obſtructs all
ter his exile from Heaven, dhrowd himſelf; Sin ways to the Soul: that keeps out all means of Grace
gave him Poffeffion, which he kept with a wil- both from the Door and Windows of the Heart;
ling Violence ) thence he cafts him by his Word yea, that ſtops up all Paſſages whether of In-
and Spirit. He found him tyrannizing in the greſs or Egreſs : of Ingreſs at the Eye, or Ear,
moin
of

LIB. II.
37
The dumb Devil ejected.
If
of Egreſs at the Mouth, that there might be no the Spirit
, his Tongue is free to his s
to his Speech ,
Effects of Spirits as they are wrought, ſo they
: the
What holy Uſe is there of our Tongue but to ceaſe at once. If the Son of God do but remove
praiſe our Maker, to confeſs our Sins, to inform our ſpiritual Poſſeſſion, we ſhall preſently break
our Brethren? How rife is this dumb Devil eve- forth into the Praiſe of God, into the Confeffion
ry where, while he ſtops the Mouths of Chriſtians of our Vileneſs
, into the Profeſſion of Truth
from theſe uſeful and neceſſary Duties?
But, what ſtrange Variety do I ſee in the Spe
For what End hath Man thoſe two Priviledges cators of his Miracle, ſome wondring, others
above his Fellow-Creatures, Reaſon and Speech, cenſuring, a third fort tempting, a fourth ap-
but, that as by the one he may conceive of the plauding : there was never Man or Action, but
great Works of his Maker, which the reſt cannot; was ſubject to variety of Conſtructions: What
ſo by the other he may expreſs what he con- Man could be ſo holy, as he that was God? What
ceives to the honour of the Creator, both of Act could be more worthy, than the diſpoileflion
them and himſelf: And why are all other Crea- of an evil Spirit ? Yet this Man, this Ad paffech
tures ſaid to praiſe God, and bidden to praiſe theſe Differences of Interpretation: What can we
him, but becauſe they do it by the Apprehenſion, do to undergo but one Opinion? If we give Alms,
by the Expreſſion of Man? If the Heavens de- and faſt ; ſome will magnifie our Charity and De-
clare the Glory of God, how do they it but to votion , others will tax
the Eyes, and by the Tongue of that Man, for give not, ſome will condemn our Hard-hearted
whom they were made ? It is no ſmall Honour neſs, others will allow our Care of Juſtice: if we
whereof the envious Spirit ſhall rob his Maker, if preach plainly, to ſome it will favour of ra care-
he can cloſe up the Mouth of his only rational lefs Slubbering, to others of a mortified Sinceri-
and vocal Creature, and turn the beſt of his Work- ty : Elaborately, ſome will tax our Affectation,
manſhip into a dumb Idol, that hath a Mouth and others will applaud our Diligence in dreſting the
ſpeaks not ; Lord open thou my Lips, and my Moutlo delicate Viands of God: What marvel is it, if it
fhall ſhew forth thy Praiſe.
be thus with our Imperfection, when it fared not
Praiſe is not more neceſſary than Complaint ; otherwiſe with him that was Purity and Righte-
praiſe of God, than complaint of our ſelves, whe- ouſneſs it ſelf? The auſtere Fore-runner of Chriſt
ther to God, or Men; the only amends we can came neither eating nor drinking, they ſay, He
make to God, when we have not had the Grace bath a Devil; the Son of Man came eating and
to avoid Sin, is to confeſs the Sin we have not drinking, they ſay, This Man is a Glutton, a Friend of
avoided. this is the Sponge that wipes out all the Publicans and Sinners: and here one of his holy Ads
Blots and Blurs of our Lives; if we confeſs our carries away at once Wonder, Cenſure, Doubt,
Sins, he is faithful and juſt to forgive us our Sins, Celebration. There is no way ſafe for a Man
and to cleanfe us from all Unrighteouſneſs. but to ſquare his Actions by the right Rule of
That cunning Man-flayer knows there is no Juſtice, of Charity; and then let the World have
way to purge the fick Soul
, but upward, by caft- leave to ſpend their Gloſſes at pleaſure. It was
ing out the vicious Humour wherewith it is clog- an heroical Reſolution of the choſen Veſſel, I paſs
ged; and therefore holds the Lips cloſe, that the very little to be judged of you, or of Man's Daye alw
Heart may not disburthen it ſelf by ſo wholeſom i marvel nor if the People ,
Evacuation. When I kept ſilence, my Bones conſumed; were four Wonders in one ; the Blind faw, the
for Day and Night thy Hand, O Lord, was heavy up- Deaf heard, the Dumb ſpake, the Demoniack is
on me, my moiſture is turned into the drought of Sum- delivered ; Wonder was due to ſo rare and,
mer: O let me confeſs againſt my ſelf my Wickedneſs erful a Work; and, if not this, nothing; we can
unto thee, that thou maili forgive the Puniſhment of my caſt away Admiration upon the poor Devices or
Activities of Men, how much more upon the ex-
We have a Tongue for God, when we praiſe traordinary Works of Omnipotency? Who ſo
him ; for our felves, when we pray and confeſs; knows the Frame of Heaven and Earth, fhall not
for our Brethren, when we ſpeak the Truth for much be affected with the imperfect Effects of
their Information; which if we hold back in Un- frail Humanity, but ſhall with no leſs raviſhment
righteouſneſs, we yield unto that dumb Devil : of Soul acknowledge the miraculous Works of the
Where do we not ſee that accurſed Spirit? He is fame Almighty Hand. Neither is the ſpiritual
on the Bench, when the mute or partial Judge Ejection worthy of any meaner Entertainment,
ſpeaks not for Truth and Innocence : He is in the Rarity and Difficulty are wont to cauſe Wonder;
Pulpit,when the Prophets of God ſmother,or halve, there are many Things
, which have Wonder in
or adulterate the Meſſage of their Maſter : He is their worth, and loſe it in their frequence ; there
at the Bar, when irreligious Juror's dare lend an are ſome which have it in their ſtrangeneſs, and
Oath to Fear, to Hope, to Gain : He is in the loſe it in their facility, both meer in this. To
Market, when godleſs Chapmen for their Penny ſee Men haunted, yea, poſſeſſed with a dumb
fell the Truth, and their Soul: He is in the com- Devil, is ſo frequent, that it is a juft Wonder to
mon Converſation of Men, when the Tongue find a Man free; but to find the dumb Spirit caft
belies the Heart, flatters the Guilty, balketh Re- out of a Man, and to hear him praiſing God;
proofs even in the fouleft Crimes; O thou, who confeſſing his Sins, teaching others the ſweet Ex-
only art ſtronger than the ſtrong One, caſt him periments of Mercy, deſerves juft Admiration. If
out of the Hearts and Mouths of Men ; It is the Cinick fought in the Market for a Man
time for thee, Lord, to work, for they have deſtroyed amongſt Men, well may we ſeek amongſt Men
thy Law. on
bri a 70 serissa
for a Convert. Neither is the Difficulty leſs than
That it might well appear this Impediment was the Rareneſs: The ſtrong Man hath the Poffef-
not natural ; fo foon, as the Man is freed from fion, all Paſſages are block'd up, all Helps barred,
by
pow
Sin.
38
Contemplations.
LIB. III.

by the Treachery of our Nature ; if any Soul be it is a Secret of Infernal ſtate, too deep for the
reſcued from theſe ſpiritual Wickedneſſes, it is Enquiry of Men: the thing it ſelf is apparent;
the Praiſe of him that doth Wonders alone. upon Compact, and pre-contracted Compoſition,
But whom do I fee wondring ? The Multi- one gives way to other for the common Advana
tude; the unlearned Beholders follow that Ad tage : as we ſee in the Common-wealth of Chea-
with Wonder, which the learned Scribes entertain ters and Cutpurſes; one doth the Fact, another
with Obloquy : God hath revealed thoſe Things is feed to bring it out, and to procure Reſtituti-
to Babes, which he hath hid from the Wiſe and on: both are of the Trade ; both conſpire to
Prudent. With what Scorn did thoſe great Rab- the Fraud ; the Actor falls not out with the Re-
Bins ſpeak of theſe Sons of the Earth, This People vealer ; but divides with him that cunning
that knows not the Law is accurſed? Yet the Mercy Spoil.
of God makes an Advantage of their Simplicity;
One malicious miſcreant ſets the Devil on work
in that they are therefore leſs ſubject to Cavilla- to the inflicting of Diſeaſe, or Death ; another
tion and Incredulity ; as contrarily, his Juſtice upon Agreement, for a further ſpiritual Gain, takes
cauſes the proud Knowledge of other to lie as a him off: there is a Devil in both: and if there
Block in their way, to the ready Aſſent unto the ſeem more bodily Favour, there is no leſs ſpiritual
divine Power of the Meſſias ; let the Pride of glo- Danger in the latter : in the one Satan wins the
rious Adverſaries diſdain the Poverty of the Cli-Agent, the Suitor in the other : It will be no
ents of the Goſpel, it ſhall not repent us to go to cauſe of Diſcord in Hell, that one Devil gives
Heaven with the Vulgar, while their great Ones eaſe to the Body which another tormented, that
go in ftate to Perdition.
both may triumph in the Gain of a Soul. O God,
The Multitude wondered : Who cenſured but that any Creature which bears thine Image,
Scribes, great Doctors of the Law, of the Divini- should not abhor to be beholden to the Powers of
ty of the Jews? What Scribes, but thoſe of Fe- Hell for Aid, for Advice! Is it not becauſe there is
ruſalem, the moſt eminent Academy of Judea? not a God in Iſrael, that Men go to inquire of the God
Theſe were the Men, who out of their deep re- of Ekron? Can Men be ſo fottiſh to think that
puted Judgment caſt theſe foul Aſperſions upon the vowed Enemy of their Souls can offer them
Chriſt. Great Wits oft-times miſlead both the a Bait without an Hook? What Evil is there in
Owners and Followers: How many ſhall once the City which the Lord hath not done? What
wiſh they had been born Dullards, yea, Idiots, is there which he cannot as eaſily redreſs ? He
When they ſhall find their Wit to have barred wounds, he heals again : and if he will not, it is
them out of Heaven ? Where is the Scribe, where the Lord, let him do what ſeems good in his
is the Diſputer of this World ? Hath not God Eyes: if he do not deliver us, he will crown our
made the Wiſdom of the World Fooliſhneſs ? Say Faithfulneſs in a patient Perſeverance. The
the World what it will, a Dram of Holineſs is Wounds of God, are better than the Salves of
worth a Pound of Wit : Let others Cenſure Satan.
with the Scribes, let me Wonder with the Mul. Was it poſſible that the Wit of Envy could de-
titude.
viſe ſo high a flander ? Belzebub was a God of the
What could Malice ſay worfe, He caftet) out Heathen ; therefore herein they accuſe him for
Devils through Belzebub the Prince of Devils? The an Idolater : Belzebub was a Devil to the Jews,
Fews well knew that the Gods of the Heathen therefore they accuſe him for a Conjurer : Belze-
were no other than Devils; amongſt whom, for bub was the chief of Devils, therefore they accuſe
that the Lord of Flies ( ſo called, whether for the him for an Arch-exorciſt, for the worſt kind of
Concourſe of Flies to the Abundance of his Sa- Magician: fome Profeffors of this Black Art,
crifices, or for his Aid implored againſt the In- though their work be devilliſh, yet they pretend
feſtation of thoſe Swarms ) was held the Chief, to do it in the Name of Jeſus, and will preſum-
therefore they ſtile him, The Prince of Devils: ptuouſly ſeem to do that by Command, which is
There is a ſubordination of Spirits, ſome higher ſecretly tranſacted by Agreement: the Scribes ac-
in Degree, ſome inferior to others: our Saviour cuſe Chriſt of a direct Compact with the Devil,
himſelf tells us of the Devil and his Angels: Mef- and ſuppoſe both a League and Familiarity, which
ſengers are inferior to thoſe that ſend them : the by the Law of Mofes (in the very Hand of a
ſeven Devils that entered into the ſwept and gar- Saul) was no other than deadly ; yea, ſo deep
niſhed Houſe, were worſe than the former : nei- doth this Wound reach, that our Saviour ſearching
ther can Principalities, and Powers, and Gover- it to the bottom, finds no leſs in it than the Sin
nors, and Princes of the Darknefs of this World againſt the Holy Ghoſt; inferring hereupon that
deſign other than ſeveral Ranks of evil Angels; dreadful Sentence of the irremiflibleneſs of that
there can be no Being without ſome kind of Or- Sin unto Death: And if this horrible Crimination
der, there can be no Order in Parity; if we look were caft upon thee, O Saviour, in whom the
up into Heaven, there is, The King of Gods, The Prince of this world found nothing, what Won-
Lord of Lords ; higher than the higheſt. If to the der is it if we thy ſinful Servants be branded on all
Earth, there are Monarchs, Kings, Princes, Peers, fides with evil Tongues ?
People: If we look down to Hell, There is the Yea (which is yet more ) how plain is it that
Prince of Devils : They labour for Confufion that theſe Men forced their Tongue to ſpeak this
call for Parity : What ſhould the Church do with Slander againſt their own Heart? Elſe this Bla-
ſuch a Form, as is not exemplified in Heaven, in fpemy had been only againſt the Son of Man, noe
Earth, in Hell?
againſt the Holy Ghoſt: but now, that the
One Devil (according to their fuppoſition) Searcher of Hearts finds it to be no leſs than
may be uſed to caſt out another : How far the againſt the bleſſed Spirit of God, the Spight muſt
Command of one Spirit over another may extend, needs be obſtinate; their Malice doth wilfully
croſs

LIB. II.
39
MATTHEW Called.
croſs their Conſcience. Envy never regards how
und 70 USA Sta
true, but how miſchievous : So it may gall, or
MATTH E w Called.
kill, it cares little, whether with Truth, or Fall-
AT
hood : For us, Bleſſed are we when Men revile us,
and ſay all manner of Evil of us, for the Name of 'THe Number of the Apoſtles was not yet full
thou falſe Tongue ? Even ſharp Arrows with hot burn- Who can but expect, that it is reſerved for ſome
ing Coles: Yea thoſe very Coles of Hell from eminent Perſon? And behold, Matthew the Publi-
which thou wert enkindled.
can is the Man! O the ſtrange Election of Christ!
There was yet a third Sort that went a inid Thoſe other Diſciples, whoſe Calling is recorded,
way betwixt Wonder and Cenſure : Theſe were were from the Fiſher-boat, this from the Tole-
not ſo malicious as to impure the Miracle to a booth: They were Unlettered, this Infamous :
Satanical Operation, they confeſs it good, but The Condition was not in it felf ſinful, but as the
not enough; and therefore urge Chriſt to a fur- Taxes which the Romans impoſed on God's free
ther Proof: Though thou haſt caſt out this dumb Devil, People, were odious, ſo the Collectors, the Far-
get this is no ſufficient Argument of thy Divine Power : mers of them abominable : Beſides, that it was
We have yet ſeen nothing from thee like thoſe Ancient hard to hold that Seat without Oppreſſion, with-
Miracles of the Times of our Fore-fatbers. Foſhuabout Exaction : One that beſt knew it, branded
cauſed the Sun to ſtand ſtill ; Elias brought Fire down it with Poling, and fycophancy; and now, be-
from Heaven ; Samuel aſtoniſht the People with Thun- hold a griping Publican called to the Family, to
der and Rain in the midſt of Harveſt : If thou wouldest the Apoſtleſhip, to the Secretaryſhip of God :
command our Belief, do ſomewhat like to theſe: The Who can deſpair in the Conſcience of his Unwor-
caſting out of a Devil, shews thee to have ſome Power thineſs, when he ſees this Pattern of the free
over Hell ; Shew us now, that thou haſt no leſs Power Bounty of him that callech us? Merits do not car-
over Heaven. There is a kind of Unreaſonableneſs ry it in the gracious Election of God, but his
of Defire, and Inſatiableneſs in Infidelity ; it ne- meer Favour. There fat Matthew the Publican
ver knows when it hath Evidence enough; this buſie in his Counting-Houſe, reckoning up the
which the Jews over-looked, was a more irrefra- Sums of his Rentals; taking up his Arrearages,
gable Demonſtration of Divinity, than that which and wrangling for denied Duties, and did ſo little
they deſired. A Devil was more than a Meteor, think of a Saviour, that he did not ſo much as
or a Parcel of an Element ; to caſt out a Devil' look at his Paſſage, but Jefus, as be paſſed by, ſaw a
by Command, more than to command Fire from man ſitting at the Receipt of Cuſtome, named Matchew:
Heaven: Infidelity ever lovesto be her own Carver. As if this Proſpect had been ſudden and caſual,
No Son can be more like a Father, than theſe Jeſus ſaw him in paſſing by ; O Saviour, before the
Jews to their Progenitors in the Deſart ; that there world was, thou laweſt that Man ſitting there,
might be no fear of degenerating into good, they thou ſaweſt thine own Paſſage ; thou ſaweft his
alſo of old tempted God in the Wilderneſs: Firſt, Call in thy Paſſage ; and now thou goeft pur-
they are weary of the Egyptian Bondage, and are poſely that way, that thou mighteſt fee and call:
ready to fall out with God, and Mofes, for their Nothing can be hid from that piercing Eye, one
Stay in thoſe Furnaces: By Ten Miraculous Glance whereof hath difcerned a Diſciple in the
Plagues they are freed, and going out of thoſe Cloaths of a Publican : That Habit, that Shop
Confines, the Egyptians follow them, the Sea is of Extortion cannot conceal from thee a Veſſel of
before them: Now they are more afflicted with Election : In all Forms thou knoweſt thine own;
their Liberty, than their Servitude: The Sea and in thine own time ſhalt fetch them out of the
yields way, the Egyptians are drowned, and now, Diſguiſes of their foul Sins, or unfit Conditions:
that they are ſafe on the other Shore, they tempt What ſawelt thou, O Saviour, in that Publican,
the Providence of God for Water : The Rock that might either allure thine Eye, or not offend
yields it them; then, no leſs for Bread and it ? What but an hateful Trade, an evil Eye, a
Meat ; God ſends them Manna, and Quails ; they gripple Hand, bloody Tables, heaps of Spoil?
cry out of the Food of Angels : Their preſent Yet now thou ſaidft, Follow me : Thou that faidft
Enemies in the way are vaniſhed, they whine at once to Jeruſalem, Thy Birth and Nativity is of the
the Men of Meaſures, in the Heart of Canaan: Land of Canaan : Thý Father was an Amorite, thy
Nothing from God but Mercy; nothing from Mother an Hittite : Thy Navel was not cut, neither
them but Temptations.
intup wert thou waſhed in Water, to ſupple thee, thou walt
Their true Brood both in Nature and in Sin not Salted at all; thou wajt not ſwadled at all :
had abundant Proofs of the Meſſiab; if curing the No Eye pitied thee, but thou waft caft out in the open
Blind, Lame, Diſeaſed, Deaf, Dumb, eječting Fields, to the loathing of thy Perſon, in the day, that
Devils, over-ruling the Elements, raiſing the thou waſ born : And when I paſſed by thee, and Saw
Dead, could have been fufficient ; yet ſtill they thee polluted in thine own Blood, I ſaid unto thee, Live;
muſt have a Sign from Heaven; and ſhut up in yea I ſaid unto thee, when thou waſt in thy Blood, Live:
the Stile of the Tempter, If thou be the Chriſt. The Now alſo, when thou paſſedſt by, and faweſt
gracious Heart is credulous : Even where it ſees Matthew ſitting at the Receipt of Cuſtome, ſaid it to
not, it believes; and where it ſees but a little, it him, Follow me: The Life of this Publican was ſo
believes a great deal: Neither doth it preſume to much worſe, than the Birth of that forlorn Amon
preſcribe unto God what and how he ſhall work; rite; as, Follow me, was more than Live: What
but takes what it finds, and unmoveably reſts in canſt thou ſee in us, o God, but ugly De-
what it takes. Any Miracle, no Miracle ſerves formities, horrible Sins, deſpicable Miſeries, yet
enough for their Aflent, who have built their doth it pleaſe thy Mercy to ſay unto us, both
Faith upon the Goſpel of the Lord Jefus.
Live, and Follow me ?
The

Contemplations.
40
L I B. III.
The juſt Man is the firſt Accuſer of himſelf; honoured with the publick Remiffion of a Peni-
Whom do we hear to blazon the Shame of Mat- tent Sinner, with the heavenly Doctrine of Rex
thew, but his own Mouth? Matthew the Evange- miſſion : Zacheus entertains him, Salvation came
liſt tells us of Matthew the Publican : His Fellows that Day to his Houſe, with the Author of it;
call him Levi, as willing to lay their Finger upon that Preſence made the Publican a Son of Abram
the Spot of his unpleaſing Profeſſion, himſelf will bam ; Matthew is recompenſed for his Feaſt with
not ſmother, nor blanch it a whit, but publiſhes an Apoſtleſhip: Martha and Mary entertain him,
it to all the World in a thankful Recognition of and, beſides divine Inſtruction, receive their Bro-
the Mercy that called him : as liking well that ther from the Dead : O Saviour, whether thou
his Baſeneſs ſhould ſerve for a fit Foil to ſet off feaſt us, or we feaſt thee, in both of them is Blel-
the glorious Luſtre of his Grace by whom he was ſedneſs.
elected: What matters it how vile we are, O God, Where a Publican is the Feaſt-Maſter, it is no
ſo thy Glory may ariſe in our Abaſement ?
marvel if the Gueſts be Publicans and Sinners;
That Word was enough, Follow me ; ſpoken by whether they came alone out of the hope of that
the fame Tongue, that ſaid to the Corps at Nain, Mercy, which they ſaw their Fellow had found;
Young Man, I ſay to thee, Ariſe : He that ſaid, at or, whether Matthew invited them to be Partners
firſt, Let there be Light, ſays now, Follow me : That of that plentiful Grace, whereof he had tafted, I
Power ſweetly inclines which could forcibly com- enquire not : Publicans and Sinners will flock to-
mand : the Force is not more unreſiſtible than gether ; the one hateful for their Trade, the other
the Inclination: When the Sun ſhines upon the for their vicious Life. Common Contempt hath
Iſicles, can they chuſe but melt, and fall? When wrought them to an Unanimity, and ſends them
it looks into a Dungeon, can the Place chuſe but to ſeek mutual Comfort in that Society, which all
be enlightned? Do we ſee the Jet drawing up others held loathſom and contagious. Moderate
Straws to it, the Load-ſtone Iron, and do we Correction humbleth and ſhameth the Offender:
marvel if the Omnipotent Saviour, by the In- whereas a cruel Severity makes Men deſperate;
fluence of his Grace, attract the Heart of a Pub- and drives them to thoſe Courſes whereby they
lican? He aroſe and followed him. We are all natu are more dangerouſly infected : How many have
rally averſe from thee, O God; do thou but bid gone into the Priſon faulty, and returned flagi-
us, Follow thee; draw us by thy powerful Word, tious ? If Publicans were not Sinners, they were
and we ſhall run after thee. Alas, thou ſpeakeſt, no whit beholden to their Neighbours.
and we fit ftill: thou ſpeakeſt by thine outward What a Table full was here? The Son of God
Word to our Ear, and we ftir not; ſpeak thou by beſet with Publicans and Sinners: O happy Pub
the ſecret and effectual Word of thy Spirit, to our licans and Sinners, that had found out their Savi-
Heart: The World cannot hold us down, Satan our: O merciful Saviour, that diſdained not Pub-
cannot ſtop our Way, we ſhall ariſe and follow licans and Sinners.
thee.
What Sinner can fear to kneel before thee,
It was not a more buſie than gainful Trade that when he ſees Publicans and Sinners fit with thee?
Matthew abandoned to follow Chriſt into Pover- Who can fear to be deſpiſed of thy Meekneſs
ty: and now he caſt away his Counters, and and Mercy, which didſt not abhor to converſe
Atruck his Tallies, and croſſed his Books, and con- with the Outcaſts of Men? Thou didft not de-
temned his Heaps of Caſh in compariſon of that ſpiſe the Thief confeffing upon the Croſs, nor
berter Treaſure, which he foreſaw lie open in the Sinner weeping upon thy Feet, nor the Can
that happy Attendance. If any Commodity be naanite crying to thee in the Way, nor the bluſh-
valued of us too dear to be parted with for Chriſt, ing Adultereſs, nor the odious Publican, nor the
we are more fit to be Publicans than Diſciples : forfwearing Diſciple, nor the Perſecutor of Dif-
our Saviour invites Matthew to a Diſcipleſhip; ciples, nor thine own Executioners, how can we
Matthew invites him to a Feaſt. The Joy of his be unwelcome to thee, if we come with Tears in
Call makes him begin his Abdication of the our Eyes, Faith in our Hearts, Reſtitution in our
World in a Banquet.
Hands ? O Saviour, our Breaſts are too oft ſhut
Here was not a more cheerful Thankfulneſs in upon thee, thy Boſom is ever open to us ; we
the Inviter , than a gracious. Humility in the are as great Sinners as the Conſorts of theſe Pub-
Gueſt : the new Servant bids his Mafter, the Publicans, why ſhould we deſpair of a Room at thy
lican his Saviour, and is honoured with ſo blef- Table ? Com
HOT
fed a Preſence. I do not find where Jeſus was The ſquint-eyed Phariſees look a-croſs at all
ever bidden to any Table, and refuſed : if a Pha- the Actions of Chriſt; where they ſhould have
riſee, if a Publican invited him, he made not admired his Mercy, they cavil at his Holineſs;
dainty to go : Not for the Pleaſure of the Diſhes, They ſaid to his Diſciples
, Why eateth your Maſter with
what was that to him who began his work in a Publicans and Sinners? They durft not ſay thus to
whole Lent of Days? But as it was his Meat the Maſter, whoſe Anſwer (they knew) would
and Drink to do the Will of his Father) for the foon have convinced them : this Wind (they
Benefit of ſo winning a Converſation. If he fate hoped) might ſhake the weak Faith of the Diſci-
with Sinners, he converted them; if with Con- ples : they ſpeak where they may be moſt likely
verts, he confirmed and inſtructed them; if with to hurt : all the Crew of Satanical Inſtruments
the Poor, he fed them; if with the rich in Sub- have learn'd this Craft of their old Tutor in Pa-
ftance, he made them richer in Grace. At whoſe radiſe : We cannot reverence that Man, whom
Board did he ever fit, and left not his Hoft a we think unholy; Chriſt had loſt the Hearts of
Gainer? The poor Bridegroom entertains him, his Followers, if they had entertained the leaſt
and hath his Water-pots filled with Wine: Simon ſuſpicion of his Impurity; which the Murmur
the Phariſee entertains him, and hath his Table of theſe envious Phariſees would fain inſinuate :
HO

L I B. III.
Christ among the Gergeſens.
41
He cannot be worthy to be followed that is unclean ; be him, then ſometimes, in the fame Violence, he
cannot but be unclean that eateth with Publicans and caught him not. It was no thank to that malig-
Sinners : Proud and fooliſh Phariſees, ye faſt while nant One, who, as he was indefatigable in his Ex-
Chriſt eateth; ye faſt in your Houſes, while Chrift ecutions, ſo unmeaſurable in his Malice ; but to
eateth in other Mens; ye faſt with your own, the merciful Over-ruling of God, who in a gra-
while Chriſt feaſts with Sinners : but if ye faſt in cious Reſpect to the Weakneſs of his poor Crea-
Pride, while Chriſt eats in Humility ; if ye faſt tures, limits the ſpightful Attempts of that im-
at Home for Merit, or Popularity, while Chriſt mortal Enemy; and takes off this Maſtiff, while
feaſts with Sinners for Compaſſion, for Edifica- we may take Breath : He who in his Juſtice gives
tion, for Converſion, your Faſt is unclean, his way to ſome Onſets of Satan, in his Mercy re-
Feaſt is holy; ye ſhall have your Portion with ſtrains them : fo regarding our Deſervings, that
Hypocrites, when thoſe Publicans and Sinners withal he regards our Strength: if way ſhould be
ſhall be glorious.
given to that malicious Spirit, we could not ſub-
When theſe Cenſurers thought the Diſciples liit: no violent Thing can endure; and if Satan
had offended, they ſpeak not to them but to their might have his Will, we ſhould no Moment be
Maſter, Why do thy Diſciples that which is not free; he can be no more weary of doing Evil to
lawful ? Now, when they thought Chriſt offend- us, than God is of doing Good : Are we there-
ed, they ſpeak not to him, but to the Diſciples. fore preſerved from the Malignity of theſe Pow-
Thus, like true Make-bates they go about to make ers of Darkneſs? Bleſſed be our ſtrong Helper, that
a Breach in the Family of Chriſt, by_ſetting off bath not given us over to be a Prey unto their Teeth :
the one from the other : the quick Eye of our Or, if ſome ſcope have been given to that envi-
Saviour hath foon eſpied the Pack of their Fraud, ous One, to afflict us, hath it been with favoura-
and therefore he takes the Words out of the ble Limitations, it is thine only Mercy, O God,
Mouths of his Diſciples into his own : they had that hath chained and muzled up this Band-dog,
ſpoke of Chriſt to the Diſciples; Chriſt anſwers ſo as that he may ſcratch us with his Paws, but
for the Diſciples concerning himſelf, The whole cannot pierce us with his Fangs. Far, far is this
need not the Phyſician, but the fick. According to from our Deſerts, who had too well merited a
the two Qualities of Pride, Scorn and Over-wean- juſt Abdication from thy Favour and Protection,
ing, theſe inſolent Phariſees over-rated their own and an interminable ſeiſure by Satan, both in
Holineſs, contemned the noted Unholineſs of Soul and Body.
others : as if themſelves were not tainted with Neither do I here ſee more Matter of Thanks
ſecret Sins, as if others could not be cleanſed by to our God, for our Immunity from the external
Repentance ; the Searcher of Hearts meets with Injuries of Satan, than Occaſion of ſerious Enqui-
their Arrogance, and finds thoſe Juſticiaries ſinful, ry into his Power over us, for the ſpiritual. I
thoſe Sinners juſt: the ſpiritual Phyſician finds ſee ſome that think themſelves ſafe from this
the Sickneſs of thoſe Sinners wholſom, the Health ghoſtly Tyranny, becauſe they ſometimes find
of thoſe Phariſees deſperate : That wholeſom, themſelves in good Moods, free from the ſug-
becauſe it calls for the Help of the Phyſician; geſtions of grofs Sins, much more from the com-
this deſperate, becauſe it needs not. Every Soul miſlion : vain Men that feed themſelves with ſo
is fick; thoſe moſt that feel it not : thoſe that falſe and frivolous Comforts; will they not fee
feel it, complain; thoſe that complain, have cure; | Satan, through the juſt permiſſion of God, the
thoſe that feel it not, ſhall find themſelves dying fame to the Soul, in mental Poffeffions, that he is
e'er they can wiſh to recover. Oh bleſſed Phy- to the Body, in corporal? The worſt Demoniack
fician, by whoſe Stripes we are healed, by whoſe hath his lightſom reſpites; not ever tortured, not
Death we live; happy are they that are under ever furious; betwixt while he might look ſober-
thy Hands, fick, as of Sin, fo of forrow for Sin; ly, talk ſenſibly, move regularly : it is a woful
it is as unpoffible they ſhould die, as it is unpol- Comfort that we fin not always there is no Ma-
ſible for thee to want either Skill, or Power, or ſter fo barbarous as to require of his Slave a per-
Mercy : Sin hath made us fick unto Death, make petual unintermitted Toil; yet, though he ſome-
thou us but as fick of our Sins, we are as fafe as times eat, deep, reſt, he is a Vaſſal ftill : if that
thou art gracious.
wicked one have drawn us to a cuſtomary perpe-
tration of Evil, and have wrought us to a fre-
quent iteration of the fame Sin, this is Gage
enough for our Servitude, Matter enough for his
CHRIST among the Gergeſens ;
the Gergeſens ; Tyranny and Infultation : he that would be our
or Legion and the Gadarene Tormenter always, cares only to be ſometimes
Herd.
The Poſſeſſed is bound, as with the inviſible
Fetters of Satan, ſo with the material Chains of
the Inhabitants: What can bodily Force prevail
niack, as amongſt the Gergeſens : Satan is moſt of the Man, whether out of Charity or Juſtice :
tyrannous, where he is obeyed moſt. Chriſt no Charity, that he might not hurt himſelf; Juſtice,
ſooner failed over the Lake, than he was met that he might not hurt others: none do ſo much
with two poffeffed Gadarenes : the extreme Rage befriend the Demoniack, as thoſe that bind him :
of the one hath drowned the mention of the other: neither may the ſpiritually Poſſeſſed be other-
yet in the midſt of all that Cruelty of the evil wiſe handled; for though this Act of the Enemy
Spirit, there was ſometimes a remiſſion, if not an be plauſible, and to appearance pleaſant, yet there
intermiſſion of Vexation. If oft-times Satan caught is more danger in this dear and ſmiling Tyranny:
Fff
Two
I
a

42
Cate Contemplations.
LIB. III.
Two forts of Chains are fit for outragious Sin There cannot be any Miſery incident into us,
ners ; good Laws, unpartial Executions ; that whereof our gracious Redeemer is not both con
they may not hurt, that they may not be hurt to fcious and ſenſible; without any Intreaty there
eternal Death.
fore of the miſerable Demoniack, or Suit of any
Theſe Iron Chains are no ſooner faſt, than bro- Friend; the God of Spirits takes pity of his Di-
ken: there was more than an humán Power in ſtreſs ; and from no Motion but his own, com-
this Diſruption; it is not hard to conceive the mands the evil Spirit to come out of the Man: 0
utmoſt of Nature in this kind of Actions: Samp- admirable Preſident of Mercy, preventing out
Son doth not break the Cords and Ropes, like a Requeſts, exceeding our Thoughts
, forcing Fa-
Thread of Tow, but God by Sampſon : the Man vours upon our Impotence; doing that for us,
doth not break theſe Chains, but the Spirit. How which we ſhould, and yet cannot deſire. If Men
ſtrong is the Arm of theſe evil Angels? How far upon our inſtant Solicitations would give us their
tranſcending the ordinary Courſe of Nature ? beſt Aid, it were a juſt Praiſe of their Bounty:
They are not called Powers for nothing : What but it well became thee, O God of Mercy, to go
Fleſh and Blood could but tremble at the palpa- without Force, to give without Suit: And do we
ble enequality of this Match, if herein the mer- think thy Goodneſs is impaired by thy Glory?
ciful Protection of our God did not the rather If thou wert thus commiſerative upon Earth, art
magnifie it felf, that ſo much Strength met with thou leſs in Heaven ? How doſt thou now take
ſo much Malice, hath not prevailed againſt us? notice of all our Complaints, of all our Infirmi-
in ſpight of both, we are in fafe Hands : He that ties? How doth thine infinite Pity take Order to
ſo eaſily brake the Iron Fetters, can never break redreſs them? What Evil can befal us, which thou
the Adamantine Chain of our Faith: in vain do knoweſt not, feeleſt not, relieveſt not? How ſafe
the chafing Billows of Hell beat upon that Rock, are we that have fuch a Guardian, ſuch a Media-
whereon we are built : And though theſe brittle tor in Heaven ?
Chains of earthly Metal be eaſily broken by him, Not long before, had our Saviour commanded
yet the ſure tempered Chain of God's eternal De- the Winds and Waters, and they could not but
cree, he can never break; that Almighty Arbiter obey him : now he ſpeaks in the ſame Language
of Heaven, and Earth, and Hell, hath chained to the evil Spirit; he intreats not, he perſuades
him up in the bottomleſs Pit, and hath ſo re not; he commands. Command argues Superio-
ſtrained his Malice, that (but for our good) we rity; He only is infinitely ſtronger than the ſtrong
cannot be tempted; we cannot be foiled, but for One in poffeffion : elſe, where Powers are
a glorious Victory.
match'd, though with ſome inequality, they tugg
Alas, it is no otherwiſe with the ſpiritually for the Victory, and without a reſiſtance yield
Poffeffed : the Chains of Reſtraint are commonly nothing. There are no fewer forts of dealing
broken by the Fury of Wickedneſs : What are the with Satan than with Men : fome have dealt with
reſpects of Civility, fear of God, fear of Men, him by Suit, as the old Satanian Hereticks, and
wholeſom Laws, careful Executions to the de- the preſent Indian Savages, facrificing to him,
ſperately Licentious, but as Cobwebs to an Hor- that he hurt not: Others, by Covenant, condi-
net? Let theſe wild Demoniacks know, that GOD tioning their Service upon his Afliſtance, as
hath provided Chains for them, that will hold, Witches and Magicians : Others, by inſinuation of
even everlaſting Chains under Darkneſs ; theſe are implicite Compact, as Chariners and Figure-
ſuch as múſt hold the Devils themſelves ( their caſters: Others by Adjuration, as the Sons of
Maſters ) unto the Judgment of the great Day, Sceva, and modern Exorciſts, unwarrantably char-
how much more thoſe impotent Valfals ? Oh, ging him by an higher Name than their own :
that Men would ſuffer themſelves to be bound to none ever offered to deal with Satan by a direct
their good Behaviour, by the ſweet and eaſie Re- and primary Command, but the God of Spirits :
cognizances of their Duty to their God, and the the great Arch-Angel, when the Strife was about
Care of their own Souls, that ſo they might ra the Body of Moſes, commanded not, but impre-
ther be bound up in the Bundle of Life.
cated rather, The Lord rebuke thee, Satan: it is on-
It was not for Reſt, that theſe Chains werely the God that made this Spirit an Angel of
torn off, but for more Motion : this Priſoner runs Light, that can command him, now that he hath
away from his Friends, he cannot run away from made himſelf the Prince of Darkneſs. If any
his Gaolor : he is now carried into the Wilder- created Power dare to uſurp a Word of Com-
neſs ; not by meer external Force, but by inter- mand, he laughs at their Preſumption; and knows
nal Impulfion; carried by the fame Power that them his Vaffals, whom he diffembles to fear as
unbound him, for the opportunity of his Tyran- his Lords. It is thou only, O Saviour, at whoſe
ny, for the horror of the Place, for the famish- Beck thoſe ſtubborn Principalities of Hell yield
ment of his Body, for the avoidance of all means and tremble : no wicked Man can be ſo much a
of Reſiſtance. Solitary Defarts are the Delights Slave to Satan, as Satan is to thee; the interpo-
of Satan; it is an unwiſe Zeal that moves us to ſition of thy Grace may defeat that Dominion of
do that to our felves, in an Opinion of Merit and Satan: thy Rule is abſolute, and capable of no
Holineſs, which the Devil wiſhes to do to us for lett. What need we to fear, while we are under
a Puniſhment and Conveniency of Temptation. To Omnipotent a Commander ? The Waves of
The evil Spirit is for Solitarineſs, God is for So- the deep rage horribly, yer the Lord is ſtronger
ciety: He duvells in the Aſſembly of his Saints, yea, than they : let thoſe Principalities and Powers
there he hath a delight to dwell: Why ſhould not we do their worſt: thoſe mighty Adverſaries are un-
account it our Happineſs that we may have leave der the Command of him, who loved us ſo well
to dwell, where the Author of all Happineſs loves as to bleed for us : What can we now doubt of
to dwell
His Power, or his Will? How can we profets
bim

LIB. III.
CHRIS T among the Gargeſens.
43
him a God, and doubt of his Power ? How can mous Confeſſion of the prime Apoſtle ( which tio
we profeſs him a Saviour, and doubt of his Will noured him with a new Name to immortality, )
He, both can, and will command thoſe Infernal was no other than, Thou art the Chriſt
, the Son of the
Powers; we are no leſs ſafe, than they are malicious. living God, and what other do I hear from the
The Devil ſaw Jeſus by the Eyes of the Demo- Lips of a fiend ? None more divine Words could
niack; for the ſame law, that
ſpake ; but it was fall from the higheſt Saint : Nothing hinders
but
the ill Spirit, that ſaid, I beſeech thee torment menot : that the verieſt Miſcreant on Earth, yea the foul-
It was fore againſt his Will that he ſaw fo dreadful eft Devil in Hell may ſpeak holily. It is no
an Object : The over-ruling Power of Chriſt paſſing of Judgment upon looſe Sentences: So
dragged the foul Spirit into his Preſence. Guilti- Peter Should have been caſt for a Satan, in de-
neſs would fain keep out of Sight: The Limbs of nying, forfwearing, curſing ; and the Devil fhould
fo woful an Head fhall once call on the Hills and have been ſet up for a Saint, in confefling, Jeſus
Rocks to hide them from the Face of the Lamb; the Son of the moſt bigh God: Fond Hypocrite, that
ſuch Lyon-like Terror is in that mild Face, when pleaſeſt thy felf, in talking well, hear this Devil ;
it looks upon Wickedneſs : Neither ſhall it be one and when thou canſt ſpeak better than he, look to
Day the leaſt Part of the Torment of the Damned, fare better ; but in the mean time know, that a
to ſee the moſt lovely Spectacle that Heaven can ſmooth Tongue, and a foul Heart, carries away
afford: He from whom they fled in his offers of double Judgments
.
oda qoto
Grace, ſhall be ſo much more Terrible, as he. Let curious Heads diſpute, whether the Devil
was, and is more Gracious : I marvel not there- knew Chriſt to be God: In this I dare believe
fore that the Devil, when he ſaw. Jeſus, cryed himſelf, though in nothing elſe, he knew what he
our ; I could marvel that he fell down, that he believed, what he believed that he confeſſed, Je-
worſhipped him : That which the proud Spirit ſus the Son of the moſt high God. To the Confuſi-
wou'd have had Chriſt to have done to him, in on of thoſe femi-Chriſtians, that have either held
his great Duel, the ſame he now doth unto Chriſt, doubtfully, or ignorantly miſ-known, or blaf-
fearfully, ſervilely, forcedly : Who fhall hence- phemouſly denied what the very Devils have pro-
forth brag of the external Homage he performs feffed. How little can a bare Speculation avail us
to the Son of God, when he fees Satan himſelf in theſe caſes of Divinity ? So far this Devil hath
fall down and worſhip? What Comfort can there attained, to no Eaſe, 10 Comfort. Knowledge
be in that, which is common to us with Devils; alone doth but puff up; it is our Love that edi-
who as they believe and tremble, ſo they tremble files : If there be not a ſenſe of our ſure Intereſt
and worſhip? The outward Bowings is the Body in this Feſus, a Power to apply his Merits, and
of the Action, the Diſpoſition of the Soul, is the Obedience, we are no whit the ſafer, no whit
Soul of it; therein lies the Difference from the the better; only we are ſo much the wiſer, to
counterfeit ſtoopings of wicked Men and Spirits : underſtand who ſhall condemn us. bre
The Religious Heart ferves the Lord in i fear, and This piece of the Clauſe was ſpoken like a Saint,
rejoyces in him with trembling. What it doth is in Jeſus the Son of the moſt high God; the other Piece
way of Service ; in Service to his Lord, whoſe like a Devil, What have I to do with thee? If the
Soveraignty is his Comfort and Protection ; in Diſclamation were univerſal, the latter Words
the fear of a Son not of a Slave; in fear tempered would impugne the former ; for whiles he con-
with Joy ; in a Joy, but allayed with Trembling; feſſes Feſus to be the Son of the moſt high God, he
whereas the Proſtration of wicked Men and De- withal confeſſes his own inevitable Subjection,
vils, is only an Act of Form, or of Force; as to wherefore would he beſeech, if he were not ob-
their Judge, as to their Tormentor, not as to their noxious; he cannot, he dare not ſay, What haft
Lord; in meer Servility, not in Reverence; in an thou to do with me? but, What have I to do with thee?
uncomfortable Dulneſs, without all Delight; in a Others indeed I have vexed, thee I fear; in
perfect Horror, without Capacity of Joy : Theſe reſpect then of any Violence, of any perfo-
worſhip without Thanks, becauſe they fall down nal Provocation, What have I do with thee?
without the true Affections of Worſhip. : dood to And doſt thou ask, Othou Evil Spirit, what haſt
Who ſo marvels to ſee the Devil upon his thou to do with Chriſt, whiles thou vexeſt a Ser-
Knees, wou'd much more marvel to hear what vant of Chriſt ? Haft thou thy Name from Know-
came from his Mouth, Jefu the Son of the moft ledge, and yet ſo miſtakeſt him whom thou con-
high God ; A Confeffion, which if we ſhou'd hear feffeſt, as if nothing could be done to him, but
without the Name of the Author, we ſhould ask what immediately concerns his own Perfon?
from what Saint it came. Behold the ſame Name Hear that great and juſt Judge fentencing upon
given to Chriſt by the Devil, which was formerly his dreadful Tribunal : In as much as thou didſt it
given him by the Angel, Thou ſhalt call his Name unto one of theſe little ones, thou didft it unto me: It is
Fefus : That awful Name, whereat every Knee an idle Mif-priſion to fever the Šenfe of an Injury
Shall bow, in Heaven, in Earth and under the done to any of the Members, from the Head.
Earth, is called upon by this proftrate Devil; and his He that had Humility enough to kneel to the
Jeſt that ſhould not import enough, (ſince others Son of God, hath Boldneſs enough to expoftulate,
have been honoured by this Name in Type,) Art thou come to torment us before our time? Whether
he adds for full Diſtinction, The Son of the moſt high it were, that Satan, who uſeth to enjoy the Tor-
God : The good Syrophenecian, and blind Barti- ment of Sinners, whofe Muſick it is to hear our
meus could ſay, The Son of David : It was well to Shrieks and Gnaſhings, held it no ſmall piece of
acknowledge the true Deſcent of his. Pedigree, his Torment, to be reſtrained in the exerciſe of
according to the Fleſh ; but this infernal Spirit his Tyranny : Or, whether the very Preſence of
looks aloft, and fetcheth his Line out of the high- Chriſt were his Wrack : For the guilty Spirit;
eſt Heavens. The Son of the moſt high God: The fa- projecteth terrible Things, and cannot behold the
Fff 2
Judge,
44
erologi Contemplations.
H
B

How
anisa
Judge, or the Executioner without a Renovation wrought upon immediately by their appointed
of Horror : Or, whether that ( as himſelf pro- Tortures : Beſides, ther very Horror, which
feſfeth) he were now in a fearful Expectation of ariſeth from the Place, whereto chey are everlaft-
being commanded down into the Deep, for a ingly confined : For if the incorporeal Spirits of
further degree of actual Torment, which he thus living Men, may be held in a loathed or painful
deprecates.
Teid damit
Body, and conceive Sorrow to be ſo impriſoned;
- There are Tortures appointed to the very fpi- why may we not as eaſily yield that the evil Spi-
ritual Natures of Evil Angels : Men that are led rits of Angels or Men, may be held in thoſe dire-
by Senſe, have eaſily granted the Body ſubject to ful Flames, and much more abhor therein to con-
Torment, who yet have not ſo readily conceived tinue for ever? Tremble rather, O my Soul, at
this Incident to a Spiritual Subſtance': The holy the thought of this woful Condition of the evil
Ghoſt hath not thought it fit to acquaint us with Angels; who for one only Act of Apoſtacy from
the particular manner of theſe inviſible Acts, ra- God, are thus perpetually tormented, whereas we
ther willing that we ſhould herein fear, than en-ſinful Wretches multiply many and preſumptuous
quire ; but as all matters of Faith, though they Offences againſt the Majeſty of our God: And
cannot be proved by Reaſon ( for that they are withal admire, and magnify that infinite Mercy
in a higher Sphere) yer afford an Anſwer able to the miſerable Generation of Man; which after
to ſtop the mouth of all Reaſon, that dares bark this holy Severity of Juſtice to the revolted An-
againſt them, (fince Truth cannot be oppoſite to gels, fo graciouſly forbears our heinous Iniquities,
it ſelf) ſo, this of the fufferings of Spirits : There and both fuffers us to be free for the time, from
is therefore both an intentional Torment incident theſe helliſh Torments, and gives us Opportunity
to Spirits and a real: For, as in Bleſſedneſs the of a perfect Freedom from them for ever. Praiſe
good Spirits find themſelves joyned unto the chief the Lord, O my Soul, and all that is within me, praiſe
Good, and hereupon feel a perfect Love of God, his holy Name, who forgiveth all thy Sins, and bealeth
and unſpeakable Joy in him, and Reſt in them- all thine Infirmities; who redeemeth thy Life from De-
felves; fo contrarily, the Evil Spirits perceive ſtruction, and crowneth thee with Mercy and Compaſions.
themſelves eternally excluded from the Preſence. There is no time wherein the evil Spirits are
of God, and ſee themſelves fettled in a woful not tormented; there is a time wherein they ex-
Darkneſs; and from the Senſe of this Separation pect to be tormented yet more : Art thou come to
ariſes an Horror not to be expreſſed, not to be torment us before our time? They knew that the laſt
conceived: How many Men have we known to Aflizes are the prefixed Term of their full Execu-
torment themſelves with their own Thoughts? tion; which they alſo underſtood to be not yet
There needs no other Gibbet than that which come: For though they knew not when the Day
their troubled Spirit hath erected in their own of Judgment fhould be ; ( a Point concealed from
Heart ; and if fome Pains begin at the Body, and the glorious Angels of Heaven) yet they knew
from thence afflict the Soul in a Copartnerſhip of when it ſhould not be; and therefore they ſay,
Grief, yet others ariſe immediately from the Soul, Before the time. Even the very evil Spirits confels,
and draw the Body into a participation of Miſery: and fearfully attend a ſet Day of univerſal Seffi-
Why may we not therefore conceive meer and ſe- ons: They believe leſs than Devils, that either
parate Spirits capable of ſuch an inward Excru- doubt of, or deny that Day of final Retribution.
ciation gin florin si to ao 2 diod 03 euils Oh the wonderful Mercy of our God, thac
Beſides which, I hear the Judge of Men and both to wicked Men, and Spirits, reſpites the ut-
Angels ſay, Go je curſed into everlaſting Fire, prepa- moſt of their Torment: He might upon the firſt
red for the Devil and his Angels, I hear the Prophet inſtant of the Fall of Angels, have inflicted on
ſay, Tophet is prepared of old : If with Fear, and them the higheſt Extremity of his Vengeance :
without Curioſity we may look upon thoſe Flames: He might upon the firſt Sins of our Youth (yea
Why may we not attribute a ſpiritual Nature to of our Nature ) have ſwept us away, and given
that more than natural Fire ? In the end of the us our Portion in that fiery Lake; he ſtays a time
World, the Elements shall be diſſolved by Fire, for both : Though, with this Difference of Mer-
and if the pure quinteſſential Matter of the Skye, cy to us Men, that here, not only is a Delay,
and the Element of Fire it felf, ſhall be diſolved but may be, an utter Prevention of Puniſhment,
by Fire, then that laſt Fire ſhall be of another which to the evil Spirits is altogether impoſſible:
Nature, than that which it confumeth: What They do ſuffer, they muſt fuffer; and though
hinders then but that the omnipotent God hath they have now deferved to fuffer all they muit,
from Eternity created a Fire of another Nature, yet they muſt once ſuffer more than they do. Tot
proportionable even to fpiritual Effences? Or Yet ſo doth this evil Spirit expoftulate, that he
why may we not diſtinguiſh of Fire, as it is it ſelf fues, I beſeech thee torment me not. The World is
a bodily Creature, and, as it is an Inſtrument of well changed ſince Satan's firſt Onſet upon Chrift:
God's Juſtice, fo working, not by any material Then he could ſay, if thou be the Son of God; now,
Vertue, or Power of its own, but by a certain Jeſus, the Son of the moſt high God; then, All theſe
Height of ſupernatural Efficacy, to which it is ex, will I give thee if thou wilt fall down and worſhip me ;
alted by the Omnipotence of that ſupream and now, I beſeech thee torment me not: The ſame Power,
righteous Judge ? Or, laſtly, why may we not when he liſts, can change the Note of the Temp-
conceive that thongh Spirits have nothing mate- ter, to us: How happy are we that have ſuch a
rial in their Nature, which that Fire ſhould work Redeemer as can command the Devils to their
upon, yet by the Judgment of the Almighty Ar-Chains? O conſider this ye lawleſs Sinners, thar
biter of the World, juftly willing their Torment, have ſaid, Let us break his Bands and cast bis Cards
they may be made moſt ſenſible of Pain, and by from us : However the Almighty ſuffers you, for
the obedible fubmiffion of their created Nature, a Judgment to have free ſcope to evil, and ye can
egbul
now

L 1 B. III.
CHRIST among the Gargeſens.
45
now impotently reſiſt the revealed Will of your not meddle with, without Sin, becauſe not with-
Creator, yet the time ſhall come, when ye ſhallout Peril: It is for none but God to hold difa
ſee the very Mafters, whom ye have ſerved (the courſe with Satan: Our ſureſt way is to have as
Powers of Darkneſs) unable to avoid the Reven- little to do with that Evil One, as we may; and
ges of God; how much leſs ſhall Man ftrive with if he ſhall offer to maintain Conference with us
his Maker; Man, whoſe Breath is in his Noſtrils, by his fecret Temptations, to turn our Speech un-
whoſe Houſe is Clay, whoſe Foundation is the to our God, with the Arch-Angel, The Lord re-
Duſt? 0994
als tocando buke thee Satan.
Nature teaches every Creature to wiſh a Free It was the Pre-ſuppoſition of him that knew it,
dom from Pain : The fouleft Spirits cannot but that not only Men but Spirits have Names: This
love themſelves, and this Love muſt needs produce then he asks, not out of an Ignorance, or Curiofi-
a deprecation of Evil: Yet, what a thing is this, ty; nothing could be hid from him who calleth the
to hear the Devil at his Prayers: I beſeech thee tor-Stars, and all the Hoſts of Heaven by their Names;
ment me not : Devotion is not guilty of this, but but out of a juſt reſpect to the Glory of the Mi
fear: There is no Grace in the ſuit of Devils, but racle he was working, whereto the Notice of the
Nature ; no Reſpect of Glory to their Creator, Name would not a little avail : For if without
but their own Eaſe; they cannot pray againſt Inquiry or Confeffion, our Saviour had ejected
Sin, but againſt Torment for Sin. What News this evil Spirit, it had paſſed for the fingle Dif
is it now, to hear the profaneſt Mouth, in Extre- poffeffion of one only Devil, whereas now, it ap-
mity, imploring the ſacred Name of God, when pears there was a Combination and helliſh Cham-
the Devils do fo? The worſt of all Creatures hates perty in theſe Powers of Darkneſs, which were
Puniſhment, and can fay, Lead me not into Pain ; all forced to vail unto that Almighty Command.
only the good Heart can ſay, Lead me not into Before the Devil had ſpoken fingularly of him-
Temptation : If we can as heartily pray againſt Sin, ſelf
, What have I to do with thee; and, I be-
for the avoiding of Diſpleaſure, as againſt Puniſh- ſeech thee torment me not : Our Saviour yet, knowing
ment, when we have diſpleaſed, there is true that there was a Multitude of Devils lurking in
Grace in the Soul: Indeed, if we could fervently that Breaſt, who diſſembled their Preſence, wreſts
pray againſt Sin, we ſhould not need to pray it out of the Spirit by this Interrogation, What is
againſt Puniſhment; which is no other than the thy Name ? Now can thoſe wicked Ones no longer
Inſeparable Shadow of that Body ; but if we have hide themſelves : He that asked the Queſtion,
not laboured againſt our Sins, in vain do we pray forc'd the Anſwer, My Name is Legion. The Au-
againſt Puniſhment; God muſt be juſt ; and the thor of Diſcord hath borrowed a Name of War;
Wages of Sin is Death.
grind from that military Order of Diſcipline (by which
It pleaſed our holy Saviour, not only to let the Jews were fubdued ) doth the Devil fetch his
fall Words of Command upon this Spirit, but to Denomination: They were many, yet they ſay,
interchange fome Speeches with him : All Chriſt's My Name, not, Our Name; though many, they
Actions are not for Example: It was the Error of ſpeak as one, they act as one, in this poiſeflion:
our Grand-mother to hold chat with Satan: That There is a marvellous Accordance even betwixt
God, who knows the Craft of that old Serpent, evil Spirits ; that Kingdom is not divided, for
and our weak Simplicity, hath charged us not to then it could not ſtand : I wonder not that wicked
enquire of an evil Spirit ; furely if the Diſciples Men do ſo conſpire in Evil, that there is ſuch
returning to Facob's Welí
, wondred to fee Chriſt Unanimity in the Broachers, and Abetrors of Er-
talk with a Woman, well may we wonder to fee rors, when I ſee thoſe Devils, which are many in
him talking with an unclean Spirit : Let it be no Subſtance, are one in Name, Action, Habitation:
Preſumption, O Saviour, to ask upon what Who can too much brag of Unity, when it is
grounds thou didſt this wherein we may not fol- incident unto wicked Spirits ? All the Praiſe of
low thee: We know, that Sin was excepted in Concord is in the Subject; if that be holy, the
thy Conformity of thy ſelf to us; we know there Conſent is Angelical ; if finful, Deviliſh.
was no Guile found in thy Mouth, no poſſibility. What a fearful Advantage have our ſpiritual
of Taint in thy Nature, in thine Adions : Neither Enemies againſt us? If armed Troops come
is it hard to conceive how the fame thing may be againſt ſingle Straglers, what hope is there of Life
done by thee without ſin, which we cannot but or Victory? How much doth it concern us to
ſin in doing. There is a vaſt difference in the In-band our Hearts together, in a Communion of
tention, in the Agent ; for on the one ſide, thou Saints? Our Enemies come upon us like a Tor-
didît not ask the Name of the Spirit, as one that rent : Oh let us not run aſunder like Drops in
knew not, and would learn by inquiring; but, the Duft: All our united Forces will be little
that by the Confeffion of that Miſchief, which enough to make Head againſt this League of De-
thou pleaſeſt to ſuffer, the Grace of the Cure ftruction.tida simae blow or see
might be the more Conſpicuous, the more Glo Legion imports Order, Number, Conflict. Or-
rious ; fo on the other, God and Man might do der, in that there is a Diſtinction of Regiment, a
that fafely, which meer Man cannot do, without fubordination of Officers : Though in Hell there
Danger; thou mighteſt touch the Leprocy, and be Confuſion of Faces, yet not Confuſion of De-
not be legally unclean, becauſe thou touchedit it grees : Number, thoſe that have reckoned a Legion
to heal it, didît not touch it with poſſibility of at the loweſt, have.counted it fix Thouſand; others
Infection; ſo mighteſt thou, who by Reaſon of have more than doubled it, though here it is not
the Perfection of thy Divine Nature, wert unca- ftrict, but figurative, yet the Letter of it implies
pable of any Stain, by the interlocution with Sa- Multitude : How fearful is the Conſideration of
tan, ſafely confer with him, whom corrupt Man, the Number of Apoſtate Angels ? And if a Legion
pre-diſpoſed to the Danger of ſuch a Parle, may can attend one Man, how many inuft we needs
mio?
think
46
hantalgisa Contemplations. HD
think are they, who all the World over are at
thoſe that miſlead into Sin, offend more than the
hand to the Puniſhment of the Wicked, the Ex-Actors; not till the upſhot therefore of their
erciſe of the Good, the Temptation of both ? It Wickedneſs ſhall they receive the full Meaſure of
cannot be hoped there can be any Place, or Time, their Condemnation. This Day, this Deep, they
wherein we may be ſecure from the Onſets of tremble at : What Thall I fay of thoſe Men that
theſe Enemies : Be ſure, ye lewd Men, ye ſhall fear it not ? It is hard for Men to believe their
want no furtherance to Evil, no torment for Evil: own Unbelief: if they were perſuaded of this
be ſure, ye Godly, ye ſhall not want Combatants fiery Dungeon, this bottomleſs Deep, wherein
to try your Strength and Skill: awaken your every sin fhall receive an horrible Portion with
Courages to refift, and ſtir up your Hearts, make the Damned, durft they ſtretch forth their Hands
ſure the means of your Safety : there are more
to Wickedneſs ? No Man will put his Hand into
with us than againſt us : the God of Heaven is a fiery Crucible to fetch Gold thence, becauſe
with us, if we be with him : and our Angels be- he knows it will burn him : Did we as truly be-
hold the Face of God: if every Devil were a Le-lieve the everlaſting burning of that infernalFire,
gion, we are ſafe : though we walk through the we durft not offer to fetch Pleaſures or Profits,
Valley of the Shadow of Death, we ſhall fear no out of the midſt of thoſe Flames.
Evil : chou, O Lord, ſhalt ſtretch forth thine. This degree of Torment they grant in Chriſt's
Hand againſt the Wrath of our Enemies, and thy Power to Command, they knew his Power unre-
Right-hand ſhall ſave us.
ono
to comitoa fiſtible, had he therefore but faid, Back to Hell,
Conflict: All this Number is not for Sight, for whence ye came, they could no more have ſtaid up-
Reft; but for Motion, for Action ; neither was on Earth, than they can now climb into Heaven.
there ever Hour, ſince the firſt Blow given to our O the wonderful Diſpenſation of the Almighty,
firſt Parents, wherein there was ſo much as a who though he could command all the evil spi-
Truce betwixt theſe Adverſaries. As therefore rits down to their Dungeons in an inſtant, fo as
ſtrong frontier Towns, when there is a Peace con- they ſhould have no more Opportunity of Temp-
cluded on both Parts, break up their Garriſon, tation, yet thinks fit to retain them upon Earth:
open their Gates, neglect their Bulwarks : but, It is not out of Weakneſs, or Improvidence of
when they hear of the Enemy muſtering his that divine Hand, that wicked Spirits tyrarinize
Forces, in great and unequal Numbers, then they here upon Earth, but out of the moſt wife and
double their Guard, keep Sentinel, repair their moſt holy Ordination of God, who knows how
Sconces; ſo muſt we, upon the certain knowledge to turn Evil into Good; how to fetch Good
of our numerous and deadly Enemies, in conti-out of Evil, and by the worſt Inſtruments to
nual Aray againſt us, addreſs our ſelves always to bring about his moſt juft Decrees : Oh that
a wary and ſtrong reſiſtance. I do not obſerve we could adore that awful and infinite Power,
the moſt to think of this ghoſtly Hoſtility, either and cheerfully caſt our felves upon that Pro
they do not find there are Temptations, or chofe vidence, which keeps the Keys even of Hell it
Temptations hurtful; they ſee no worſe than ſelf, and either lets out, or returns the Devils to
themſelves: and if they feel Motions of Evil ari- their Places. Msiw sad blod o redom-beto
ſing in them, they impute it to Fancy, or unrea- Their other Suit hath fome Marvel in moving
ſonable Appetite ; to no Power, but Natures; it, more in the Grant ; That they might be füffered
and, thoſe Motions they follow, without fenfible to enter into the Herd of Swine. It was their Ambi-
hurt; neither ſee they what harm it is to fin: Is tion of fome Miſchief
, that brought forth this De.
it any marvel that carnal Eyes cannot diſcern ſpi- fire : that ſince they might not vex the Body of
ritual Objects? That the World, who is the Friend, Man, they might yet afflict Men in their Goods:
the Vaffal of Satan, is in no war with him? Eli- the Malice of theſe envious Spirits reachech from
ſha's Servant, when his Eyes were opened, faw us to ours as it is fore againſt their Wills, if we
Troops of ſpiritual Soldiers, which before he dif- be not every way miferable: if the Swine were
cerned not : if the Eyes of our Souls be once en- legally unclean for the uſe of the Table, yet they
lightned by fupernatural Knowledge, and the were naturally good: had not Satan known them
clear Beams of Faith, we fhall as plainly defcry uſeful for Man, he had never deſired their ruine :
the inviſible Powers of Wickedneſs, as now our but, as Fencers will ſeem to fetch a Blow at the
bodily Eyes ſee Heaven and Earth. They are, Legg, when they intend it at the Head ; fo doth
though we ſee them not ; we cannot be fafé this Devil, while he drives at the Swine, he aims
from them, if we do not acknowledge, not op at the Souls of theſe Gaderens : by this means he
poſe them. il gadis it 300 20101 do iner hoped well (and his Hope was not vain ) to
The Devils are now become great Suitors to work in theſe Gergeſens a Diſcontentment at Chriſt,
Chrift ; that he would not command them into an Unwillingneſs to entertain him, a Defire of
the Deep; that he would permit their Entrance his abſence; he meant to turn them into Swine,
into the Swine. What is this Deep but Hell? by the loſs of their Swine : it was not the Rafters,
Both for the utter ſeparation from the Face of or Stones of the Houſe of Fob's Children, that he
God; and for the impoflibility of Paſſage to the bore the Grudge to, but to the Owners; nor to
Region of Reſt and Glory? The very evil Spi- the Lives of the Children ſo much, as the Soul of
rits then fear, and expect a further degree of Tor- their Father: there is no Affliction wherein he
ment; they know themſelves reſerved in thoſe doth not ſtrike at the Heart ; which, while ie
Chains of Darkneſs for the Judgment of the Great holds free, all other Damages are light ; but a
Day: There is the ſame Wages due to their Sins, wounded Spirit ( whether with Sin or Sorrow)
and to ours; neither are the Wages paid till the who can bear? What ever becomes of Goods, or
Work be done; they tempting Men to fin, muſt | Limbs, happy are we, if (like wiſe Soldiers) we
needs fin grievouſly in temptings. as with us Men guard the vital Parts, while the Soul is kept found
from


LIB. III.
Christ among the Gergeſens.
47
from Impatience, from Diſtruſt, our Enemy may | büt paſs without intermiſſion from one Miſchiel
afflict us, he cannot hurt us.
to another: If they hold it a Pain not to be do-
They ſue for a fufferance; not daring other than ing Evil,why is it not our Delight to be ever doing
to grant, that without the Permiſſion of Chriſt, Good? The impetuouſneſs was no leſs than the
they could not hurt a very Swine ; if it be fear- ſpeed, The Herd was carried ovith violence from a
ful to think how great Things evil Spirits can do teep-down Place into the Lake, and was choaked. It
with permiſſion : it is comfortable to think how is no ſmall Force that could do this ; but if the
nothing they can do without Permiſſion : we Swine had been ſo many Mountains, theſe Spirits,
know they want not Malice to deſtroy the whole upon God's Permiſſion, had thus tranſported them:
Frame of God's Work; but of all, Man ; of all How eaſily can they carry thoſe Souls (which are
Men, Chriſtians : But if without leave they can- under their Power) to Deſtruction? Unclean Beaſts
not fer upon an Hogg, what can they do to the that wallow in the Mire of Senſuality, brutiſh
living Images of their Creator ? They cannot of- Drunkards, transforming themſelves by exceſs,
fer us ſo much as a Suggeſtion, without the Per even they are the Swine, whom the Legion car-
miſſion of our Saviour: And can he that would ries headlong to the Pit of Perdition.
give his own moſt precious Blood for us, to ſave The wicked Spirits have their wiſh; the Swine
us from Evil, wilfully give us over to Evil ? are choaked in the Waves : What eaſe is this to
It is no News that wicked Spirits wiſh to do thee? Good God, that there ſhould be any Crea-
Miſchief, it is News that they are allowed it: If ture that ſeeks Contentment in deſtroying, in tor-
the Owner of all Things ſhould ſtand upon his menting the good Creatures of his Maker! This
abſolute Command, who can challenge him for is the Diet of Hell: thoſe Fiends feed upon
what he thinks fit to do with his Creature ? The ſpight towards Man, ſo much more, as he doch
firft Fole of the Aſs is commanded, under the more reſemble his Creator : towards all other
Law, to have his Neck broken, what is that to living Subſtances, ſo much more as they may be
us ? The Creatures do that they were made for, more uſeful to Man. The Swine ran down vio-
if they may ſerve any way to the Glory of their lently, what marvel is it if their Keepers fled?
Maker: But, feldom ever doth God leave his Adi- That miraculous Work which ſhould have drawn
ons unfurniſhed with ſuch Reaſons, as our Weak- them to Chriſt, drives them from him : they run
nefs may reach unto. There were Seets amongſt with the News ; the Country comes in with Cla-
theſe fews that denied Spirits, they could not be mour : The whole Multitude of the Country about, bem
more evidently, more powerfully convinced than fought him to depart : The Multitude is a Beaſt of
by this Event : Now ſhall the Gadarens fee from many Heads; every Head hath a ſeveral Mouth,
what a Multitude of Devils they were delivered ; and every Mouth with a ſeveral Tongue, and eve-
and how eaſie it had been for the fame Power to ry Tongue a ſeveral Accent ; every Head hath a
have allowed theſe Spirits to ſeize upon their Per- ſeveral Brain, and every Brain thoughts of their
ſons, as well as their Swine? Neither did God own; ſo as it is hard to find a Multitude, with-
this without a juft Purpoſe of their Caſtigation : out ſome Diviſion : at leaſt, feldom ever hath a
His Judgments are righteous, where they are moſt good Motion found a perfect Accordance ; it is
fecret; though we cannot accuſe theſe Inhabi- not fo infrequent for a Multitude to conſpire in
tants of ought, yet he could ; and thought good Evil: generality of Aſſent is no Warrant for any
thus to mulct them : and if they had not wanted | Act : common Error carries away many, who
Grace to acknowledge it, it was no ſmall Favour enquire not into the Reaſon of ought, but the
of God, that he would puniſh them in their Practice : the Way to Hell is a beaten Road
Swine, for that which he might have avenged through the many Feet that tread it ; when Vice
upon their Bodies and Souls : our Goods are far- grows into Faſhion, Singularity is a Vertue.
theft off us : if but in theſe we ſmart, we muſt There was not a Gaderen found, that either de-
confeſs to find Mercy.
horted their Fellows, or oppoſed the Motion : it
Sometimes it pleaſeth God to grant the Suits of is a fign of People given up to Judgment, when
wicked Men and Spirits, in no favour to the no Man makes Head againſt Projects of Evil.
Suitors : He grants an ill Suit, and withholds a Alas, what can one ſtrong Man do againſt a whole
good : He grants an ill Suit in Judgment, and Throng of Wickedneſs? Yet this Good comes of
holds back a good one in Mercy : The Iſraelites an unprevailing Refiftance, that God forbears to
ask Meat; he gives Quails to their Mouths, and plague, where he finds but a ſprinkling of Faith a
Leanneſs to their Souls: the choſen Veſſel wiſhes Happy are they, who (like unto the Celeſtial
Satan taken off, and hears only, My Grace is fuf- Bodies, which being carried about, with the ſway
facient for thee : We may not evermore meaſure Fa- of the higheſt Sphere, yet creep on their own
vours by Condeſcent: theſe Devils doubtleſs re- Ways ) keep on the Courſes of their own Holia
ceive more Puniſhment for that harmful Act, nefs, againſt the Swinge of common Corruptions:
wherein they are heard. If we ask what is ei- they ſhall both deliver their own Souls, and help
ther unfit to receive, or unlawful to beg, it is a to withhold Judgment from others.
great Favour of our God to be denied.
The Gadarens fue to Chriſt for his Departure :
Thoſe Spirits which would go into the Swine it is too much Favour to attribute this to their
by permiſſion, go out of the Man by command ; Modeſty, as if they held themſelves unworthy of
they had ſtaid long, and are ejected ſuddenly : fo divine a Gueft: Why then did they fall upon
the immediate Works of God are perfect in an this Suit in a time of their lofs? Why did they
inſtant, and do not require the Aid of Time for not tax themſelves, and intimate a ſecret Defire
their maturation.
of that, which they durft not beg; It is too much
No fooner are they caſt out of the Man, than Rigour to attribute it to the love of their Hoggs,
they are in the Swine : they will loſe no time, and an anger at their loſs; then they had not
entreated,


48
LIB. III.
Contemplations.
entreated, but expelled him ; it was their Fear, and Actions ? God is Omnipotent, able to take
that moved this harſh Suit: a ſervile Fear of Dan- infinite Vengeance of Sin; Oh that he were not ;
ger to their Perſons, to their Goods : left he that He is Provident, I may bé Careleſs; He is Mer
could fo abſolutely command the Devils, ſhould ciful, I may Sin; He is Holy, let him depart
have ſer theſe Tormentors upon them : left their from me, for I am a ſinful Man: How witty So-
other Demoniacks ſhould be diſpoſſeſſed with like phifters are natural Men to deceive their own
lofs. I cannot blame theſe Gadarens that they Souls, to rob themſelves of a God? Oh Saviour,
feared: This Power was worthy of trembling at; how worthy are they to want thee, that wiſh to
their Fear was unjuſt; they ſhould have argued, be rid of thee? Thou haſt juſt Cauſe to be wea-
This Man hath Power over Men, Beaſts, Devils, it is ry of us, even while we ſue to hold thee: but
good having him to our Friend; his Preſence is our when once our wretched Unthankfulneſs grows
Safety and Prote&tion : Now they contrarily miſ- weary of thee, who can pity us to be puniſhed
infer, Thus powerful is he, it is good be were further with thy Departure? Who can ſay it is other
off: What miſerable and pernicious Miſconſtructi- than righteous, that thou ſhouldft regeſt one Day
ons do Men make of God, of divine Attributes upon us, Depart from me ye Wicked.
EN
og boriv LDO Vela
olla kola obra mammortost 2
SVETI SVIM Yusus brasistova
A lopovole Cono
Torneo Claudio od Este
Bibim or bu Iseove Story og handler om
Dando un fan celo norte
do
thoitiva del suo stata la sala de gistered
Thortoom boog to a starosti in ang ban
FINI S.
Cuando te moles 2012 Tipe
budi
SUV front se poate ob leto
or bor
bangla
அsia
bo
bobines
la doba od stor og brenda
Coor) or oth wood
tods boitino gniad dolor poiboa
inge
bsitos dos bodo
DDON
reboot
bow how
Delo
551SS

EHT 02
20 yio bris Tono H yao
AUOI The VI 102
RESIDUE
oluoge:
boe Theodod bris onano
CONTEMPLATIONS
20
JIVE
HITOVAT bas bawant
dod
Principal Pallages
U PON THE
OF THE

onla
HISTORY

fOF THE ljed why
New Teſtament. .
gidder om dig med
By J O S. E XO N.
bli
Son
OR 's
colos doboustrother
walk the line

TO THE
Only Honour and Glory of
GOD my SAVIOUR,
I UAND TO THE
Benefit and behoof of his Bleſſed Spouſe
the CHURCH; I do in all Humility
devote my ſelf and all my Meditations.
The weak and unworthy Servant of
both,
asgloch lagianise 7. E.

Ο HT

Se the
T
To the READER.
HOS E fem Spare Hours which I cou'd either borrow,
or ſteal from the many Imployments of my buſie Dioceſe,
I bave gladly beſtowed upon theſe, not more recreative,
than uſeful Contemplations, for which I have been c fome
Years
, a Debtor to the Church of God; nom, in a Care to ſa
tisfy the Deſires of many, and my own Pre-ingagement, I ſend
them forth into the Light : My Reader ſhall find the Diſcourſe in
all thefe Paſſages, more large, and in the latter ( as the Occaſion
gives ) more fervent : And if he fall miſs ſome remarkable
Stories, let him be pleaſed to know, that I have purpoſely omit-
ted thoſe Pieces, which conſiſt rather of Speech than of Act ;
and thoſe, that are in reſpect of the Matter, coincident to theſe I
have ſelected. I have ſo done my Task, as fearing not affecting
Length ; and as careful to avoid the cloying of my Reader with
other Men's Thoughts
. Such as they are, I wiſh them as I hope they
Shall be, beneficial to God's Church ; and in them, intend to ſet
up my Reft; beſeeching my Reader that be will mutually ex-
change bis Prayers for, and with me, who am the unworthieſt
of the Servants of Chriſt.
J. E




Hoitola moto
51
RES I DUE
D
olitto mo sasil que se estab indo srities of internsht mit uns being
sont ob odonsvis 397gogon
1990 Ylisuposil birov to motor
Tod beliet outil one di bus boot yold THE
pontod
10 bo bola som sistemom os os og buwied show on bio 194 stelle
barot savol od 1926 yil e
Tivost you to ano
115midols 03
visto y
-20 oldagsozu
ob hobe
o toa bas
dou
Soneito mi
lot owai I åsions mon iis doiriwa ITSETTE iw ringolo o mors find all ou yo
o col binos-swarisi 10 borta
OF THE
90 de mig 02 nga 29onsabiog
979 Stow sw lid out on o
che sogbout two sont rieb Henomik
bhrow swinterw ftam w boa diw list bisoylor zich doonde ploniv eit tiwa
.boni
GLOW dois
edgid 10
01
o someone
Bod 1
moisella moned bob as this rodas ni diw si trods doiveco 2 dow
Cilboat and to no sods bei 01/-won for gool worlnost in s 9911
botold o som si vsi biso CONTAINING nivolete worden
Bild Af zida sodda olan soy
ou a row on
asi
yinivic 10 ball
below Jon Herb
eittovig
The faithful Canaanite. medyo | The ſtubborn Devil ejected.si
wod blog
The deaf and dumb Man cured. The Widows Mites.
Zacheus.
ows Into The Ambition of the two Sons of
John Baptiſt beheaded. Bis kiva - Zebedee.
Zebedee. so con arw lls -noktinis
eqin stenib sed soda
The five Loaves and two Fiſhes. The Iribute Money paid.com
The Walk
ироп
the Waters.rlwin Lazarus dead. nisi for orts of homson
The bloody Iſſue healed. IM Bolinong Lazarus raiſed.
Lazarus raiſed. comma bloom socis
Jairus and bis Daughter. Chriſt's Proceſſion to the Temple. w
Pour timong
The Motion of the two fiery Di- Chriſt betrayed. vswaris y montagne to
Sciples repelled. bato made to The Agony. di sorg wel elanud nt
The ten Lepers.
Home Peter and Malchus : to tolt ynova
aruselain yd
The Pool of Betheſda. israer Bus
915 anobis alsola bois
TO 19 sd
Chriſt transfigured. ut did to gain
Ho aid to an Chriſt apprehended.
bodoll
Obato 10
The Woman taken in Adultery. Ino Chriſt before Caiaphas. si kupiga vita
I be thankful Penitent, og eith
bait otoblow
pronage or the Chriſt before Pilate,
flom ont non
Martha and Mary. My boom. I be Crucifixion. ad bent endi
The Beggar that was born blind The Reſurrection. 15 bi otis eltuva
cured.
w teda 793 med The Aſcenſion. dos Listing od oz pae
ito al resto youM W :91 dost or soil busto atso lo
mballas Toivs 10 had boog ob
SON
boor
Vi ti o
zits The faithful Canaanite.is | but Motion ; one while I find thee at Ferufalem
then at Capernaum, ſoon after in the utmoſt Verge
of Galilee, never but doing good.
I was our Saviour's Trade to do Good; But as the Sun, though he daily compaſs the
therefore he came down from Heaven to World, yet never walks from under his Line, nem
to Earth, therefore he changed one Station ver goes beyond the turning Points of the longeſt
of Earth for another ; nothing more com- and ſhorteſt Day ; fo neither didſt thou, O Savi-
mends Goodneſs than Generality and Diffuſion; our, paſs the Bounds of thine own peculiar Peo-
whereas reſervedneſs and cloſe-handed Reſtraint ple ; thou wouldſt move, but not wildly; not out
blemiſh the Glory of it. The Sun ſtands not ſtill of thine own Sphere; wherein thy glorified Eſtate
in one Point of Heaven, but walks his daily round, exceeds thine humbled, as far as Heaven is above
that all the inferior World may ſhare of his In-Earth: now thou are lift up, thou draweſt all
fluences both in Heat and Light. Thy Bounty, Men unto thee; there are now no Lifts, no Li-
O Saviour, did not affect the Praiſe of Fixedneſs, mits of thy gracious Viſitations : but, as the whole
Ggg 2
Eartha
fid'
vel Or,
29
52
Contemplations.

to the
, bleſſing of ; to Da-
Earth is equi-diſtant from Heaven ; ſo all the faithful Canaanite is a Suppliant to Chriſt, while
Motions of the World lie equally open to thy they negle& fo great Salvation. She doth not
Bounty:
ſpeak, but cry; Need and Defire have raiſed her
Neither yet didſt thou want outward Occaſi- Voice to an importunate Clamour : the God of
ons of thy removal : perhaps the very Importuni- Mercy is light of Hearing, yet he loves a loud
ey of the Scribes and Phariſees, in obtruding their and vehement Solicitation, not to make himſelf
Traditions, drove three thence ; perhaps their un- inclinable to grant, but to make us capable to re-
juſt Offence at thy Doctrines
there is no readierceive Bleflings , they are Words, and not Prayers,
way to loſe Chriſt than to clog him with human which fall from careleſs Lips; if we felt our
Ordinances, than to fpurn at his heavenly In Want, or wanted not Deſire, we could ſpeak to
ſtructions. He doth not always fubduce his Spirit God in no Tune but Cries ; if we would pre-
with his viſible Preſence ; but his very outward vail with God, we muſt wreſtle ; and if we would
Withdrawing is worthy of our Sighs, worthy
of wreſtle happily with God, we muſt wreſtle first
our Tears : many a one may fay, Lord, if thou with our own Dulneſs nothing but Cries can
hadft been here, my Soul had not died : Thou are pierce Heaven: neither doth her Vehemence fo
now with us, o Saviour, thou art with us in a much argue her Faith, as doth her Compellation
free and plentiful Faſhion; how long, thou know-[O Lord, thou Son of David :] What Proſelite,
eft; we know our Deſervings and Fear : Oh, what Diſciple could have ſaid more? O bleſſed
teach us how happy we are in ſuch a Gueſt; and Syro-Phænician, who taught thee this Abſtract
give us Grace to keep thee : Hadſt thou walked of Divinity ? What can we Chriſtians confeſs
within the Phoenician Borders, we could have more than the Deity, and the Humanity, the
told how to have made glad Conſtructions of thy Meffiaſhip of our glorious Saviour ? His Deity as
Mercy in turning to the Gentiles; thou that Lord; his Humanity as a Son; his Meffiafhip as
couldſt touch the Lepers without Uncleanneſs
, the Son of David : Of all the famous Progenitors
couldit not be defiled with Aliens: but we know of Chriſt, two are ſingled out by an Eminence,
the Partition-Wall was not yet broken down; and David and Abraham ; a King, a Patriarch ; and
thou that didft charge thy Diſciples not to walk though the Patriarch were firſt in Time, yet the
into the way of the Gentiles, wouldft not tranf- King is firft in Place; not fo much for the Digni-
greſs thine own Rule ; once we are ſure thou ty of the Perſon, as the Excellence of the Pro-
cameſt to the utmoſt Point of the Bounds of Ga- miſe, which as it was both later and freſher in
lilee ; as not ever confined to the Heart of Jewry, Memory, ſo more honourable : to Abraham was
thou wouldſt ſometimes blets the outer Skirts promiſed Multitude, and Seed
with thy Prefence: no Angle is too obfcure for vid Perpetuity of Dominion: To as when God
the Goſpel; the Land of Zabulon, and the Land promiſeth not to deſtroy his People, it is for Abram
of Napthali, by the Way of the Sea beyond fon-ham's fake; when, not to extinguiſh the King-
dan, Galilee of the Gentiles, the People which fate dom, it is for David's fake : had ſhe ſaid, The Son
in Darkneſs faw great Light. The Sun is not of Abraham, ſhe had not come home to this Ac-
ſcornful, but looks with the fame Face, upon knowledgment, Abraham is the Father of the Faith-
every Plot of Earth; not only the ſtately Palaces, ful; David of the Kings of Juda and Iſrael; there
and pleaſant Gardens are viſited by his Beams, are many Faithful ; there is but one King ; ſo as
but mean Cottages, but neglected Boggs and in this Title ſhe doth proclaim him the perpetual
Moors : God's Word is like himſelf, no Accepter King of his Church, the Rod, or Flower
, which
of Perſons ; the wild Kern, the rude Scythian, the should come from the Root of Felle; the true and
ſavage Indian are alike to it. The Mercy of God only Saviour of the World ; who lo would come
will be ſure to find out thoſe that belong to his unto Chriſt to purpoſe, muſt come in the right
Election in the moft fecret Corners of the World, ſtyle ; apprehending a true God, a true Man, a
like as his Judgments will fetch bis Enemies
from true God and Man; any of theſe fevered from
under the Hills and Rocks. The good Shepherd other, makes Chriſt an Idol, and our Prayers, Sin.
walks the Wilderneſs to ſeek one Sheep ftrayed Being thus acknowledged, what Suit is ſo fit for
from many: If there be but one Syro. Phænician him as Mercy ? Have Mercy on me; it was her
Soul to be gained to the Church, Chriſt goes to Daughter that was tormented, yet ſhe ſays, Have
the Coaſts of Tyre and Sidon to fetch her: Why Mercy on me; perhaps, her poſſeſſed Child was
are we weary to do good, when our Saviour un- ſenlleſs of her 'Miſery; the Parent feels both her
derwent this perpetual Toil in healing Bodies Sorrow and her own; as ſhe was a good Woman,
and winning Souls ? There is no Life happy, but ſo a good Mother. Grace and good Nature have
that which is ſpent in a continual drudging for taught her to appropriate the Afiations of this
Edification. DS
divided Part of her own Fleſh; it is not in the
It is long ſince we heard of the Name or Na-Power of another Skin, to ſever the Intereſt of
tion of Canaanites ; all the Country was once ſo our own Loins, or Womb : we find ſome Fowls
ſtiled; that people was now forgotten, yet be that burn themſelves, while they endeavour to
cauſe this Woman was of the Blood of thoſe Phe-blow out the Fire from their Young; and even
nicians, which were anciently ejected out of Ca- Serpents can receive their Brood into their Mouth
naan, that Title is revived to her, God keeps ac to ſhield them from Danger; no Creature is fo
count of Pedigrees after our Oblivion; that he unnatural, as the Reaſonable that hath put off
may magnifie his Mercies by continuing them to Affection.
thouſands of the Generations of the Juſt, and by On me, therefore in mine ; for my Daughter is
renewing Favours upon the Unjuft. No Nation | grievouſly vexed with a Devil : it was this that
carried ſuch Brands and Scars of a Curſe as Ca- lent her to Chriſt; it was this that muſt incline
naan ; to the Shame of thoſe careleſs Jews, even a Chriſt to her ; I doubt whether ſhe had enquired
after

The faithful Canaanite.
53
after Chrift, if ſhe had not been vexed with her ſhaken they will be foon feen; or whether for
Daughter's Spirit: Our AMictions are as Benba- the more ſharpning of her Deſires, and raiſing of
ded's beſt Counſellors, that ſent him with a Cord her zealous Importunity ; our holy Longings are
about his Neck to the Merciful King of Iſrael. increaſed with Delays, it whets our Appetite to be
Thefe are the Files and Whetſtones that ſer an held faſting : Or whether for the more ſweetning
Edge on our Devotionsr; without which they grow of the Bleſſing by the difficulty or ſtay of obtain-
dull and ineffectual ; neither are they ſtronger ing: The Benefit that comes with Eaſe is eaſily
Motives to our Suit, than to Chrift's Mercy; we contemned ; long and eager Purſuit
endears any
cannot have a better Spokes-man unto God, than Favour; Or whether for the ingaging of his Diſa
our own Mifery ; that alone fues, and pleads, and ciples in fo charitable à Suit ; Or whether for the
importunes for us ; this which fets off Men, wife avoidance of Exception from the captious
whoſe Compaffion is finire, attracts God to us ; Jews; or laftly, for the drawing on of an holy
who can plead Diſcouragements in his Acceſs to and imitable Pattern of faithful Perſeverance;
the Throne of Grace, when our Wants are our and to teach us not to meafure God's hearing of
forcible Advocates ; all our Worthineſs is in a ca- our Suit by his preſent Anſwer, or his preſent
pable Miſery.vn: 990.X
won eztotod man anſwer by our own Senfe. While our Weakneſs
All Ifrael could not example the Faith of this expects thy Words, thy Wiſdom reſolves upon thy
Canaanite; yet the was thus tormented in her Silence : Never wert thou better pleaſed to hear
Daughter: It is not the Truth or Strength of our the Acclamation of Angels, than to hear this Wo-
Faith that can fecure us from the outward and bo-man ſay, O Lord thou Son of David, yet Silence
dily Vexations of Satan; againſt the inward, and is thy Anſwer: When we have made our Prayers,
fpiritual that can and will prevail; it is no more it is an happy thing to hear the Report of them
Antidote againſt the other, than againſt Fevers back from Heaven; but if we always do not ſo,
and Dropfies; how ſhould it, when as it may fall it is not for us to be dejected, and to accuſe either
out that theſe Sufferings may be profitable? And our Infidelity, or thy Neglect; ſince we find here
why ſhould we expect that the Love of our God a faithful Suitor met with a gracious Saviour, and
fhall yield to fore-lay any Benefit to the Soul ? yet he anſwered her not a Word. If we be poor
He is an ill Patient that cannot diſtinguiſh betwixt in Spirit, God is rich in Mercy; he cannot ſend
an AMiction, and the Evil of Afli&ion; when us away empry; yet
he will not always let us feel
the Meſſenger of Satan buffets us, it is enough that his Condeſcent, croſſing us in our Will, that he
God hath ſaid, My Grace is ſufficient for thee. may advance our Benefit.
Millions were in Tyre and Sydon, whoſe Perſons, It was no ſmall Fruit of Chriſt's Silence that
whoſe Children were untouched with that tor- the Diſciples were hereupon moved to pray for
menting Hand; I hear none but this faithful Wo-her; not for a mere Diſmiſſion; it had been no
man fay, My Daughter is grievouſly vexed of the Favour to have required this, but a Puniſhment;
Devil: The worft of bodily Amictions are an in- for, if to be held in Sufpenfe be miferable, to be
fufficient Proof of divine Diſpleaſure ; ſhe that fent away with a Repuiſe, is more: but for a
hath moft Grace complains of moſt Diſcomfort. merciful Grant ; they ſaw much Paſſion in the
2. Who would now expe&t any other than a kind Woman, much Cauſe of Paſſion; they ſaw great
Anſwer to ſo pious and faithful a Petition; and Diſcouragement on Chriſt's part, great Conſtan-
behold he anſwered her not a Word; O holy cy on hers. Upon all theſe, they feel her Miſery,
Saviour, we have oft found cauſe to wonder ac and become Suitors for her, unrequeſted : it is
thy Words, never till now at thy Silence : A mi- our Duty in caſe of Neceſſity to intercede for
ferable Suppliant cries and ſues, while the God each other ; and by how much more familiar we
of Mercies is ſpeechleſs; he that comforts the are with Chriſt, ſo much more to improve our
AMicted, adds Afiction to the Comfortleſs, by a Intireneſs for the Relief of the Diſtreſſed; we are
willing Difrefpe&t: What ſhall we ſay then? Is bidden to ſay, Our Father, not, mine , yea be-
the Founсain of Mercy dryed up? Oh Saviour, ing Members of one Body, we pray for our felves
couldſt thou but hear. She did not murmur, not in others ; if the Foot be prick'd, the Back bends,
whiſper, but cry out; couldſt thou but pitty, but the Head bows down, the Eyes look, the Hands
regard her that was as good as ſhe was miſerable : ftir, the Tongue calls for Aid ; the whole Man
If thy Ears were open, could thy Bowels be íhur ? | is in Pain, and labours for Redreſs; he cannot
Certainly it was thou that didit put it into the pray, or be heard for himſelf, that is no Man's
Heart, into the Mouth of this Woman to ask, and Friend but his own ; no Prayer without Faith, no
to ask thus of thy felf; ſhe could never have ſaid, Faith without Charity, no Charity without mu-
O Lord thou Son of David, but from thee, but by tual Interceſſion.
thee: None callech Feſus the Lord but by the That which urged them to ſpeak for her, is
Holy Ghoſt ; much more therefore didſt thou urged to Chriſt by them for her obtaining, ſhe
hear the Words of thine own making; and well cries after us : Prayer is as an Arrow; if it be
wert thou pleaſed to hear what thou thoughtft drawn up but a little, it goes not far ; but if it be
good to forbear to Anſwer : It was thine own pull’d up to the Head, flies ſtrongly, and pierces
Grace that ſealed up thy Lips.
deep: If it be but dribbled forth of careleſs Lips,
Whether for the Tryal of her Patience and Per- it falls down at our Foot : the ſtrength of our Eja-
ſeverance, for Silence carried a Semblance of culation ſends it up into Heaven, and fetches
Negle&; and a willing Neglect lays ſtrong Siege down a Bleſſing : the Child hath eſcaped many a
to the best Fort of the Soul : Even calm Tempers Stripe by his loud Crying; and the very unjuft
when they have been ſtirred have bewrayed im- Judge cannot indure the Widows Clamour. Heart
peruouſneſs of Paſſion : If there be any Dreggs in leſs Motions do but teach us to deny ; fervent Suits
the Bottom of the Glaſs, when the water is offer Violence both to Earth and Heaven.
Chrift

54
otin Contemplations.se
Chrift would not anſwer the Woman, but doth filence her? Is it poſſible she ſhould have any
anſwer the Diſciples; thoſe that have a Familia- Glimpſe of Hope, after ſo reſolute Repulſes?
rity with God ſhall receive Anſwers, when Stran- Yet ftill, as if the ſaw no Argument of Diſcou-
gers ſhall ſtand out; yea even of Domeſticks
, ragment, ſhe comes, and worſhips, and cries
jome are more intire ; he that lay in Jeſus's Bo-Lord, help me : fhe, which could not in the
fom could receive that Intelligence which was Houſe get a Word of Chriſt, ſhe that ſaw her
concealed from the reſt : but who can tell whe- Sollicitors (though Chriſt's own Diſciples) re-
ther that Silence, or this Anſwer be more grie- pelled, yet ſhe comes; before, ſhe followed, now
vous ? I am not ſent but to the loft Sheep of the the overtakes him ; before, the ſued aloof, now
Houſe of Iſrael : what is this Anſwer but a De- he comes cloſe to him; no Contempt can caſt
fence of that Silence, and ſeeming Neglect : her off. Faith is an undaunted Grace; it hath a
whilft he ſaid nothing, his Forbearance might ſtrong Heart, and a bold Forehead; even very
have been ſuppoſed to proceed from the neceſſity Denials cannot diſmay it, much leſs Delays. She
of ſome greater Thoughts; but now, his An. came not to face, not to expoftulate, but to pro-
ſwer profeſſeth that Silence to have proceeded ftrate her ſelf at his Feet : her Tongue worſhipd
from a willing Refolution not to anſwer : and him before, now her Knee : the Eye of her Faith
therefore he does not vouchſafe ſo much as to give faw that Divinity in Chriſt, which bowed her to
to her the Anſwer, but to her Sollicitors ; that his Earth: there cannot be a fitter Geſture of Man
they might return his Denial from him to her, to God than Adoration. als on
who had undertaken to derive her Suit to him ; Her firſt Suit was for Mercy, now for Help ;
I am not ſent but to the loft Sheep of the Houſe there is no uſe of Mercy but in Helpfulneſs : to
of Iſrael. Like a faithful Embaſſador, Chriſt hath be pitied without Aid, is but an Addition to Mi-
an eye to his Commiſſion ; that may not be vio- fery : who can blame us if we care not for an un-
lated, though to an apparent Advantage : whi- profitable Compaffion?isod worth
bre
ther he is not fent, he may not go; as he, ſo all The very Suit was gracious : ſhe faith not,
his have their fixed Marks ſet ; at theſe they aim, Lord, if thou can'ft, help me, as the Father of
and think it not ſafe to ſhoot at Rovers : in mat- the Lunatick ; but profeſſes the Power whilft the
ter of Morality it is not for us to ſtand only upon begs the Act, and gives Glory where she would
Inhibitions, avoiding what is forbidden, but upon have Relief. In A 1o livors bas
Commands, endeavouring only what is enjoyned; Who now can expect other than a fair and
we need no other Rule of our Life, than the In- yielding Anſwer to ſo humble, fo faithful, ſo pa-
tention of our feveral Stations ; and if he that tient a Suppliant? What can ſpeed well, if a
was God, would take no further Scope to himſelf
, Prayer of Faith from the Knees of Humility fuc-
than the Limits of his Commiſſion, how much ceed not ? and yet, behold, the further ſhe goes,
doth it concern us frail Men to keep within com- the worſe ſhe fares ; her Diſcouragment is doub-
paſs ; or what ſhall become of our Lawleſnefs led with her Suit
. It is not good to take the Chil-
that live in a dire&t Contrariety to the Will of him drens Bread and
to caft it to Dogs. Firſt, his Si-
that ſent us.
lence imply'd a Contempt ; then, his Anſwer de-
Iſrael was Facob's Name ; from him derived to fended his Silence ; now, his Speech expreſſes
his Pofterity ; till the Diviſion of the Tribes un and defends his Contempt. Lo, he hach turned
der Feroboam, all that Nation was Iſrael;, then, her from a Woman to a Dog, and (as it were)
the Father's Name went to the moſt (which were ſpurns her from his Feet with an harſh Repulſe.
ten Tribes) the Name of the Son Juda, to the What ſhall we ſay? Is the Lamb of God turn'd
beſt, which were two; Chriſt takes no notice of Lion? Doth that clear Fountain of Mercy run
this unhappy Diviſion ; he remembers the ancient Blood ? O Saviour ! Did ever ſo hard a Word
Name which he gave to that faithful Wreſtler ; it fall from thoſe mild Lips ? Thou call’dft Herod
was this Chriſt with whom Jacob Atrove; it was Fox; moft worthily, he was crafty and wicked ;
he that wrencht his Hipp, and changed his Name, the Scribes and Phariſees a Generation of Vipers,
and diſmiſt him with a Bleſſing; and now he can- they were venemous and cruel; Judas a Devil, he
not forger his old Mercy to the Houſe of Iſrael; was both covetous, and treacherous : but, here
to that only doth he profeſs himſelf ſent : their was a Woman in Diſtreſs
, and Diſtreſs challenges
firſt Brood were Shepherds, now they are Sheep; Mercy : a good Woman, a faithful Suppliant, a
and thoſe not guarded, not empaſtured, but ſtray'd Canaanitifh Diſciple, a Chriſtian Canaanite, yet ra-
and loft. O Saviour! we ſee thy Charge; the ted, and whipt out for a Dog, by thee who wert
Houſe of Iſrael, not of Eſau ; Sheep, not Goats, all Goodneſs and Mercy. How different are thy
not Wolves; loft Sheep, not ſecurely impaled in Ways from ours? Even thy Severity argues Fa-
the Confidence of their ſafe Condition; Woe vour; the Tryal had not been ſo ſharp, if thou
were to us if thou wert not ſent to us; he is not hadft not found the Faith ſo ſtrong, if thou hadft
a Jew, which is one without ; every Iſraelite is not meant the Iſſue ſo happy. Thou hadft not
not a true one ; we are not of thy Fold, if we driven her away as a Dog, if thou hadft not in-
be not Sheep; thou wilt not reduce us to thy tended to admit her for a Saint ; and to advance
Fold, if we be not loſt in our own Apprehen- her ſo much for a Pattern of Faith, as thou de-
fions : O Lord, thou haſt put a Fleece upon our preſſedít her for a Spectacle of Contempt.
Backs, we have loſt our ſelves enough: make us The time was when the Jews were Children,
ſo ſenſible of our own Wanderings, that we may and the Gentiles, Dogs; now the Caſe is happily
find thee ſent unto us, and may be happily found altered. The Jews are the Dogs, (ſo their dear and
of thee.
divine Countryman calls the Conciſion) we Gen-
Hath not this poor Woman yet done? Can tiles are the Children: What Certainty is there
neither the Silence of Chriſt, nor his Denial | in an external Profeſſion that gives us only to
ſeem

The Deaf and Dumb Man cured.
55
ſeem, not to be ; at leaſt, the being that it gives wouldſt but creep under the Children's Feet, art
is doubtful and temporary; we may be Children ſet at their Elbow ; thou that wouldſt have ta
to day, and Dogs to morrow; the true Af-ken up with a Crumb, art feafted with full Diſhes :
ſurance of our Condition, is in the Decree the way to ſpeed well at God's hand, is to be
and Covenant of God, on his part; in our Faith humbled in his Eyes, and in our own. It is quite
and Obedience, on ours. How they of Children otherwiſe with God, and with Men ; with Men, we
became Dogs, it is not hard to ſay; their Pre- are ſo accounted of, as we account of our felves
ſumption, their Unbelief transformed them; and he ſhall be ſure to be vile in the fight of others,
(to perfect their Brutiſhneſs) they ſet their Fangs which is vile in his own ; with God nothing is got
upon the Lord of Life: how we of Dogs become by vain Oftentation, nothing is loft by Abafe-
Children I know no reaſon, but, О ment. O God, when we look down to our own
Rom. 11.33. the Depth, That which at the firſt weakneſs; and caſt up our Eyes to thy Infinite-
ſingled them out from the Nations of neſs, thine Omnipotence, what poor things we
the World, hath at laſt ſingled us out from the are? But when we look down upon our Sins
World and them ; it is not in him that willeth, nor and Wickedneſs, how ſhall we expreſs our Shame?
in him that runneth, but in God that hath Mer- None of all thy Creatures, (except Devils) are
cy. Lord, how ſhould we bleſs thy Goodneſs capable of ſo foul a Quality: as we have thus
that we of Dogs are Children? How ſhould we made our felves worſe than Beaſts, ſo let us, in
fear thy Juſtice fince they of Children are Dogs ? a ſincere Humbleneſs of Mind, ackowledge it to
Oh ! let not us be high-minded, but tremble: if thee, who canft pity, forgive, and redreſs it ; ſo,
they were cut off who crucified thee in thine ſetting our felves down at the lower end of the
humbled ſtate, what may we expect who crucife Table of thy Creatures, thou the great Maſter
thee daily in thy Glory
of the Feaſt mayſt be pleaſed to advance us to
Now, what ordinary Patience would not have the Height of Glory. Do
been overſtrained with fo contemptuous a Re-
pulſe? How few but would have fallen into in-
temperate Paſſions, into paſſionate Expoſtulations.
Art thou the Prophet of God that fo diſdainfully The Deafe and Dumb Man cured.
that thou dealeft to the Diſtreſſed? Is this the
old
Our
Ur Saviour's Entrance into the Coaſts of
Tyre and Sidon a
I called thee the Son of David? Did I fly upon neither was his Regreſs; as the Sun neither riſes
thee otherwiſe than with my Prayers and Tears ? nor ſets without Light: in his entrance he deli-
And if th's Term were fit for my Vileneſs, yet vers the Daughter of the faithful Syrophænician ; in
doth it become thy Lips? Is it not Sorrow enough his Egreſs, he cures the Deaf and Dumb; he can
to me that I am afflicted with my Daughter's Mi- no more want Work, than that Work can want
fery, but that thou (of whom I hoped for Relief) Succeſs. Whether the Patient were naturally deaf,
muſt add to mine Affliction in an unkind Re- and perfectly dumb; or imperfectly dumb, and
proach : but here is none of all this ; contrarily, accidentally deaf
, I labour not ; ſure I am that he
her Humility grants all, her Patience overcomes was ſo deaf that he could not hear of Chriſt, ſo
all
, and the meekly anſwers, Truth, Lord, yet dumb that he could not ſpeak for himſelf; good
the Dogs eat of the Crumbs which fall from their Neighbours ſupply his Ears, his Tongue; they
Maſter's Table : the Reply is not more witty, bring him to Chriſt : behold a Miracle led in
than faithful: O Lord, thou art Truth it ſelf; by Charity, acted by Power, led out by Mo-
thy Words can be no other than Truth; thou haft deſty.
calld me a Dog, and a Dog I am ; give me there It was a true Office of Love to ſpeak thus in
fore the Favour and Privilege of a Dog, that I the Cauſe of the Dumb; to lend Senſes to him
may gather up ſome Crumbs of Mercy from un- that wanted ; poor Man, he had nothing to in-
der that Table whereat thy Children fit; this Bleſ- treat for him but his Impotence ; here was nei-
ſing (though great to me) yet to the Infiniteneſs ther Ear to inform, nor Tongue to crave ; his
of thy Power and Mercy, is but as a Crumb to Friends are ſenſible of his Infirmity, and unasked
a Feat ; I preſume not to preſs to the Board, but bring him to cure. This ſpiritual Service we owe
to creep under it; deny me not thoſe ſmall Of to each other; it is true, we ſhould be quick of
fals, which elſe would be ſwept away in the Duft: hearing to the Things of God, and of our Peace;
after this Stripe, give me but a Crumb, and I quick of Tongue to call for our Helps; but, alas,
ſhall fawn upon thee, and depart ſatisfied. 'O Wo- we are naturally deaf and dumb to good; we have
man! (ſay I) great is thine Humility, great is thy Ear and Tongue enough for the World ; if that do
Patience ; but, О Woman! (faith my Saviour) but whiſper, we hear it; if that do but draw back,
great is thy Faith; he feeth the Root, we the we cry after it; we have neither for God; ever
Stock ; nothing but Faith could thus temper the fince our Ear was lent to the Serpent in Paradiſe,
Heart, thus ſtrengthen the Soul, thus charm the it hath been ſpiritually deaf ; ever ſince we ſec
Tongue : Oh precious Faith! O acceptable Per- our Tooth in the forbidden Fruit, our Tongue
feverance ! it is no marvel if that Chiding end in hath been ſpeechleſs to God ; and that which was
Favour ; be it to thee even as thou wilt ; never faulty in the Root, is worſe in the Branches.
did ſuch Grace go away uncrowned ; the Bene- Every Soul is more deafned and bedumbed by in-
ficence had been ſtrait, if thou hadft not carried creaſing Corruptions, by actual Sins: Some Ears
away more than thou ſuedſt for: lo, thou that the infinite Mercy of God hath bored, ſome
cam'ft a Dog, goeft away a Child ; thou that . Tongues he hath untyed by the Power of Regene-
ration

56
Contemplations.
ration; theſe are wanting to their holy Faculties, , beſides this baſhful deſire of Obfcurity, here is a
if they do not improve themſelves in bringing the meet regard of Opportunity in the Carriage of
Deaf and Dumb unto Chriſt.
our Adions ; the Envy of the Scribes and Phari-
There are ſome deaf and dumb upon Neceſſity, fees might trouble the Paſſage of his divine Mini-
ſome others upon Affectation ; thoſe, ſuch as live ſtry; their Exaſperation is wiſely declined by this
either out of the Pale of the Church, or under a ſpi-retyring; he in whoſe Hands time is, knows how
ritual Tyranny within the Church;, we have no to make his beſt choice of Seaſons ; neither was
help for them but our Prayers; our Pitty can reach it our Saviour's meaning to have this Miracle
further than our Aid ; theſe, ſuch as may hear of buryed, but hid; Wiſdom hath no better im-
a Chriſt, and ſue to him, but will not; a Condi- provement than in diſtinguiſhing Times, and dif-
tion ſo much more fearful, as it is more voluntary; creetly marſhalling the circumſtances of our
this Kind is full of woful Variety ; while ſome are Actions ; which whoſoever neglects, ſhall be ſure
deaf by an outward Obturation ; whether by the to ſhame his Work, and mar his Hopes.
Prejudice of the Teacher, or by ſecular Occaſions Is there a ſpiritual Patient to be cured ? Aſide
and Diſtractions ; others, by the inwardly apo- with him ; to undertake him before the Face of
ftuming Tumours of Pride, by the ill Vapours of the Multitude, is to wound, not to heal him.
carnal Affections, of froward Reſolutions; all of Reproof and good Counſel muſt be like our
them like the deaf Adder, have their Ears Shut to Alms, in ſecret, ſo as (if poffible) one Ear or
the Divine Charmer : Oh miſerable Condition of Hand might
not be conſcious to other ; as in ſome
fooliſh Men, ſo peeviſhly averſe from their own caſes Confeflion, fo our Reprehenfion muſt be au-
Salvation; ſo much more worthy of our Commi-ricular. The diſcreet Chirurgion that would cure
Teration as it is more incapable of their own ; a modeft Patient, whoſe ſecret Complaint hath in
theſe are the Men whoſe Cure we muſt labour; it more Shame than Pain, ſhuts out all Eyes ſave
whom we muſt bring to Chriſt by Admonitions, his own: It is enough for the God of Juſtice to
by Threats, by Authority, and (if need be ) by fay, Thou didft it fecretly, but I will do it before
wholeſome Compulſions.
all Iſrael, and before this Sun ; our limited and
They do not only lend their Hand to the Deaf imperfe& Wiſdom muſt teach us to apply private
and Dumb, but their Tongue alſo ; they ſay for Redreſſes to private Maladies. It is the beſt Re-
him that which he could not wiſh to ſay for him-medy that is leaſt feen, and moft felt.
ſelf ; doubtleſs they had made ſigns to him of What means this variety of Ceremony ? O Sa-
what they intended, and finding him forward in viour, how many parts of thee are here ađive ?
his Defires; now they ſpeak to Chriſt for him : Thy Finger is put into the Ear, thy Spittle touch-
Every Man lightly hath a Tongue to ſpeak for eth the Tongue, thine Eyes look up; thy Lungs
himſelf; happy is he that keeps a Tongue for figh, thy Lips move to an Epphatha. Thy Word
other Men; we are charged not with Supplicati- alone, thy Beck alone, thy Wiſh alone, yea the
ons only, but with Interceſſions. Herein is both the leaſt act of Velleity from thee might have wrought
largeſt Improvement of our Love and moſt effectu- this Cure: Why wouldſt thou implcy ſo much of
al; no Diſtance can hinder this Fruit of our De- thy ſelf in this work? Was it to thew thy Liberty
votion; thus we may oblige thoſe that we ſhall in not always equally exerciſing the Power of thy
never ſee, thoſe that can never thank us ; this Be- Deity? In that one while thine only Command
neficence cannot impoveriſh us; the more we give ſhall raiſe the Dead, and eject Devils; another
we have ſtill the more; it is a ſafe and happy while thou wouldſt accommodate thy ſelf to the
Store that cannot be impaired by our Bounty : mean and homely Faſhions of natural Agents, and
What was their Suit, but that Chriſt would put condeſcending to our Senſes, and Cuſtomes, take
his Hand upon the Patient ? Not that they would thoſe Ways, which may carry fome more near
preſcribe the Means, or imply a neceſſity of his reſpect to the Cure intended; or was it to teach
Touch; but for that they ſaw this was the ordi- us how well thou likeſt that there ſhould be a ce-
nary courſe both of Chriſt and his Diſciples, by remonious Carriage of thy folemn Adions; which
touching to heal: Our Prayers muſt be directed thou pleaſeſt to produce cloathed with ſuch cir-
to the uſual Proceedings of God ; his Actions muſt cumftantial Forms.
be the rule of our Prayers; our Prayers may not It did not content thee to put one Finger into
preſcribe his Actions.
one Ear, but into either Ear wouldſt thou put a
That gracious Saviour, who is wont to exceed Finger ; both Ears equally needed Cure, thou
our deſires, does more than they ſue for ; not wouldſt apply the Means of Cure to both: The
only doth he touch the Party, but takes him by Spirit of God is the Finger of God; then doft
the Hand, and leads him from the Multitude.
thou, O Saviour, put thy Finger into our Ear,
He that would be healed of his ſpiritual Infirmi- when thy Spirit enables us to hear effectually: If
ties muſt be ſequeſtred from the Throng of the we thruſt our own Fingers into our Ears, uſing
World ; there is a good uſe, in due times of Soli- ſuch human Perſwafions to our felves as ariſe from
tarinels; that Soul can never enjoy God that is worldly grounds, we labour in vain ; yea theſe
not ſometimes retired; the modeſt Bridegroom Stoppels muſt needs hinder our hearing the Voice
of the Church will not impart himſelf to his Spouſe of God; hence, the great Philoſophers of the
before Company; or perhaps this ſeceſſion was ancient World, the learned Rabbins of the Syna-
for our Example of a willing and careful Avoi-gogue, the great Doctors of a falſe Faith are deaf
dance of Vain-glory in our Actions; whence alſo to ſpiritual Things: It is only that Finger of thy
it is that our Saviour gives an after-charge of Se- Spirit, О Beffed Jeſu, that can open our Ears,
crecy ; he that could ſay, He that doth Evil hat- and make Paffage through our Ears into our
teth the Light, eſcheweth the Light even in Good; Hearts ; let that Finger of thine be put into our
to ſeek our own Glory is not Glory: Although Ears, ſo thall our Deafneſs be removed, and we
ſhall
I be deaf and dumb Man cured.
57
Shall hear not the loud Thunders of the Law, but ons ; his Sighing, his Spitting, his Looking up to
the gentle Whiſperings of thy gracious Motions to Heaven, were the Acts of a Man; but his Com-
our Souls.
mand of the Ear and Mouth to open, was the Act
We hear for our ſelves, but we ſpeak for others; of God : He could not command that which he
our Saviour was not content to open the Ears made not ; his Word is imperative, ours ſupplica-
only, but to ụntye the Tongue ; with the Ear we tory ; he doth what he will with us, we do by
hear, with the Mouth we confeſs. The ſame him what he thinks good to impart
. In this
Hand is applyed to the Tongue, nor with a dry Mouth the Word cannot be ſevered from the Suc-
Touch, but with Spittle ; in alluſion doubtleſs to ceſs; our Saviour's Lips are no ſooner opened in
the removal of the natural Impediment of Speech; his Epphatha, than the Mouth of the Dumb, and
moiſture, we know; glibbs the Tongue, and the Ears of the Deaf are opened; at once, behold
makes it apt to Motion; how much more from here Celerity and Perfection. Natural Agents
that facred Mouth ?
work by leiſure, by degrees; nothing is done in
There are thoſe whoſe Ears are open; but their an inſtant; by many Steps is every thing carrye:
Mouths are ſtill shut to God; they underſtand, from the Entrance to the Conſummation : Omni-
but do not utter the wonderful Things of God; potency knows no Rules z no imperfect Work can
there is but half a Cure wrought upon theſe Men; proceed from a Cauſe abſolutely perfect ; the
their Ear is but open to hear their own Judgment, Man hears now more lightly than if he had never
except their Mouth be open to confeſs their been Deaf; and ſpeaks more plainly than if he
Maker and Redeemer: O God, do thou ſo had never been Tongue-tyed. And can we blame
moiſten my Tongue with thy Graces, that it may him if he beſtowed the handlel of his Speech upon
run ſmoothly (as the Pen of a ready Writer) to the Power that reſtored it; if the firſt improve-
che Praiſe of thy Name. While the Finger of ment of his Tongue were the Praiſe of the Giver,
our Saviour was on the Tongue, in the Ear of
the of the Maker of it? Or can we expect other than
Patient, his Eye was in Heaven : Never Man had chat our Saviour ſhould ſay, Thy Tongue is free,
ſo much Cauſe to look up to Heaven as he; there uſe it to the Praiſe of him that made it fo; thy
was his Home, there was his Throne; he only Ears are open, hear him that bids thee proclaim
was from Heaven, heavenly ; each of us hath a thy Cure upon the Houſe-top: But now, behold
good Mind homeward, though we meet with contrarily, he that opens this Man's Mouth by his
better ſights abroad; how much more when our powerful Word, by the ſame Word ſhuts it again;
Home is ſo glorious above the Region of our Pe-charging Silence by the fame Breath wherewith he
regrination, but thou, O Saviour, hadît not only gave Speech, Tell no Man.
thy dwelling there, but thy Seat of Majeſty ; Thoſe Tongues which interceded for his Cure,
there the greateſt Angels adored thee; it is a are charmed for the Concealment of it. O Savi-
Wonder that thine Eye could be ever any where our, thou knoweſt the Grounds of thine own
but there. What doth thine Eye in this, but Commands; it is not for us to inquire, but to
teach ours where to be fixed ? Every good Gift, obey; we may not honour thee with a forbidden
and every perfect Giving come down from Above; Celebration: Good Meanings have oft-times
how can we look off from that Place whence we proved injurious. Thoſe Men whoſe Charity
receive all Good ? Thou didſt not teach us to ſay, / imployed their Tongues to ſpeak for the dumb
O infinite God which art every where ; but, Ö Man, do now imploy the ſame Tongues to ſpeak
our Facher which art in Heaven ; there let us look of his Cure, when they ſhould have been duib;
up to thee : Oh let not our Eyes or Hearts grovel this Charge (they imagine ) proceeds from an
upon this Earth, but let us faften them above the humble Modefty in Chrift; which the Reſpect to
Hills whence cometh our Salvation; thence let his Honour bids them violate; I know not how we
us acknowledge all the Good we receive; thence itch after thoſe forbidden Acts, which (if left to our
let us expect all the Good we want.
Liberty ) we willingly neglect; this Prohibition
Why our Saviour look'd up to Heaven ( though increaſeth the Rumour; every Tongue is buſied
he had Heaven in himſelf) we can ſee Reaſon about this one ; what can we make of this but a
enough ; but why did he figh? Surely not for well-meant Diſobedience? O God, I ſhould more
need; the leaſt Motion of a Thought was in him gladly publiſh thy Name at thy command ; I know
impetratory: How cou'd he chooſe but be heard thou canſt not bid me to diſhonour thee; there is
of his Father, who was one with the Father ? no Danger of ſuch an Injunction ; but if thou
Not for any fear of Diltruſt; but partly for Com- fhouldſt bid me to hide the Profeſſion of thy
paflion, partly for Example; for compaſſion of Name, and wondrous Works, I ſhould fulfil thy
thoſe manifold Infirmities, into which Sin had Words, and not examine thine Intentions; chou
plunged Mankind ; a pittiful inſtance whereof knoweſt how to win more Honour by our Sílence,
was here preſenced unto him ; for Example, to than by our Promulgation. A forbidden Good
ferch Sighs from us for the Miſeries of others; differs little from Evil; what makes our Actions
Sighs of Sorrow for them, Sighs of Deſire for to be Sin but thy Prohibitions ? Our Judgement
their Redreſs; this is not the firſt time that our avails nothing ; if thou forbid us that which we
Saviour ſpent Sighs, yea Tears upon human Di- think Good, it becomes as faulty to thee-ward as
ftreffes ; we are not Bone of his Bone, and Fleſh that which is originally Evil; take thou
of his Fleſh if we ſo feel not the ſmart of our Bre-Charge of thy Glory, give me Grace to take
thren, that the Fire of our Paſſion break forth in- Charge of thy Precepts.
to the ſmoke of Sighs : Who is weak and I am not
weak, who is offended and I burn not ?
VESTOW
Chriſt was not filent while he cured the Dumb;
isid ใน
ZACHÉUS.
his Epphatha gave Life to all theſe his other Acti-







58
Contemplations.
N
No Name under Heaven was ſo odious as this
ZAC H E u s.
of a Publican; eſpecially to this Narion, that
ſtood ſo high upon their Freedom, that every
N
OW was our Saviour walking towards his Impeachment of it ſeemed no leſs than damnable
Paſſion, his laſt Journey had moft Won- inſomuch as they ask not is it fit, or needful, but
ders ; Fericho was in his Way from Galilee to Jeru- is it lawful to pay Tribute unto Cæfar? Any Office
Salem ; he baulks it not, though it were outwardly of Exaction muſt needs be heinous to a People fo
curſed; but, as the firſt Fohua faved a Rabáb impatient of the Yoke ; and yet, not ſo much the
there ; ſo there the ſecond ſaves a Zacheus ; that Trade, as the Extortion drew Hatred upon this
an Hariot, this a Publican. The Traveller was Profeſſion ; out of both, they are deeply infa-
wounded as he was going from Jeruſalem to Feri- mous; one while they are matched with Hea-
cho; this Man was taken from his Jericho, to the thens, another while with Harlots, always with
true Feruſalem, and was healed : Not as a Paffen-Sinners; And behold Zacheus a Publican : We are all
ger did Chriſt walk this Way, but as a Viſitor, naturally Strangers from God; the beſt is indiſpo-
not to puniſh, but to heal ; with us, the fick Man ſed to Grace ; yet ſome there are, whoſe very
is glad to ſend far for the Phyſician, here the Phy- Calling gives them better Advantages; but this
ſician comes to ſeek Patients, and calls at our Catchpole-ſhip of Zacheus carryed Extortion in
Door for Work. Had not this good Shepherd the Face, and in a fort bid Defiance to his con-
left the ninety nine, and ſearched the Defart, the verſion ; yet behold, from this Tole-booth is
loft Sheep had never recovered the Fold; had not called both Zachers to be a Diſciple, and Matthew
his gracious Frugality fought the loft Groat, it had to be an Apoſtle; we are in the Hand of a cun-
been ſwept up with the Ruſhes, and thrown out ning Workman, that of the knottieſt, and crook-
in the Duft. Still, O Saviour, doſt thou walk edſt Timber, can make Rafts, and Sceiling for his
through our Fericho ; what would become of us, own Houſe ; that can ſquare the Marble, or Flint,
if thou ſhouldſt ſtay till we ſeek thee alone ? Even as well as the freeft Stone: Who can now plead
when thou haſt found us, how hardly do we fol- the Diſadvantage of his Place, when he ſees a
low thee? The Work muſt be all thine ; we ſhall Publican come to Chriſt? No Calling can preju-
not ſeek thee if thou find us not ; we ſhall not dice God's gracious Election.
follow thee, if thou draw us not.
To excel in Evil muſt needs be worſe ; if to be
Never didſt thou, O Saviour, ſer one Step in a Publican be ill, ſurely to be an Arch-Publican
vain; whereſoever thou art walking, there is is more : What talk we of the Chief of Publicans,
ſome Zacheus to be won; as in a Drought, when when he that profeſſed himſelf the Chief of Sin-
we ſee ſome weighty Cloud hovering over us, ners is now among the Chief of Saints : Who can
we ſay there is Rain for fome Grounds, wherefo- deſpair of Mercy, when he ſees one Jericho ſend
ever it falls. The Ordinances of God bode good both an Harlot, and a Publican to Heaven?
to fome Souls, and happy are they on whom it The Trade of Zacheus was not a greater Rub in
lights.
his way, than his Wealth; he that fent Word to
How juſtly is Zacheus brought in with a Note Fohn for great News, that the Poor receive the
of Wonder; it is both great and good News to Goſpel, ſaid alſo, How hard is it for a rich Man
hear of a Convert. To ſee Men perverted from to enter into Heaven : This Bunch of the Camel
God to the World, from Truth to Hereſie, from keeps him from paſſing the Needles Eye; although
Piety to Prophaneneſs, is as common, as lamen- not by any Malignity that is in the Creature ie
table ; every Night fuch Stars fall; but to ſee a ſelf (Riches are the Gift of God) but by Reaſon
Sinner come home to God, is both happy and of thoſe three pernicious Hang-byes, Cares, Plea-
wondrous, to Men and Angels : I cannot blame fures, Pride, which too commonly attend upon
that Philoſopher who undertaking to write of the Wealth ; feparate thefe, Riches are a Bleſſing;
hidden Miracles of Nature, ſpends moſt of his if we can ſo poſſeſs them, that they poſſeſs not us,
Diſcourſe upon the Generation, and Formation there can be no Danger, much Benefit in Abun-
of Man ; ſurely we are fearfully and wonderfully dance : All the good or ill of Wealth, or Poverty,
made ; but, how much greater is the Miracle of is in the Mind, in the Uſe ; he that hath a free
our ſpiritual Regeneration; that a Son of Wrath, and lowly Heart in Riches, is poor ; he that hath
a Child of Satan, ſhould be transformed into the a proud Heart under Rags, is rich : If the rich
Son and Heir of the ever-living God : O God Man do good and diſtribute, and the poor Man
thou workeſt both, but in the one our Spirit ani- ſteal, the Rich hath put off his Woe to the Poor:
mates us, in the other, thine own.
Zacheus had never been ſo famous a Convert, if he
Yet ſome Things which have wonder in them had been poor; nor fo liberal a Convert, if he
for their Worth, loſe it for their Frequence; this had not been rich ; if more Difficulty, yet more
hath no lefs Rarity in it, than Excellence: How Glory was in the Converſion of Rich Zacherss
.
many painful Peters have complained to fiſh all It is well that Wealthy Zacheus was defirous to
Night, and catch nothing ; many Profeſſors, and ſee Chrift: Little do too many Rich Men care to
few Converts hath been ever the Lot of the Gof- fee that Sight; the Face of Cafar in their Coyn
pel : God's Houſe, as the Streets of Jericho, may is more pleaſing; this Man leaves his Baggs to
be thronged, and yet but one Zacheus ; as there- bleſs his Eyes with this Proſpect; yet can I nor
fore in the Lottery, when the great Prize comes, praiſe him for this, too much ; it was not (I fear)
the Trumpet founds before it ; ſo the News of a out of Faith, but Curioſity; he that had heard
Convert is proclaimed, with, Behold Zacheus; any great Fame of the Man, of his Miracles, would
Penitent had been worthy of a Shout, but this gladly ſee his Face ; even an Herod longed for this,
Man, by an Eminence; a Publican, a chief of and was never the better; only this I find that this
the Publicans, Rich.
Curioſity of the Eye, through the Mercy of God,

gave
ZACE us.
59

gave occaſion to the Belief of the Heart: he that I loved; who fo never ſeeks Chriſt but in the
defires to ſee Jeſus, is in the way to enjoy him; Croud, ſhall never find Comfort in finding him
there is not ſo much as a remote Poſſibility in the the Benefit of our publick View muſt be enjoyed
Man that cares not to behold him : the Eye were in Retiredneſs; if in a Preſs, we ſee a Man's
ill beſtowed, if it were only to betray our Souls ; Face, that is all ; when we have him alone, eve-
there are no leſs beneficial glances of it ; we are ry Limb may be viewed : Oh Saviour, I would
not worthy of this uſeful Caſement of the Heart, be loth not to ſee thee in thine Aſſemblies, but I
if we do not thence ſend forth Beams of holy would be more loth not to ſee thee in my Cloſet;
Defires; and thereby reconveigh profitable and fa- yet had Zacheus been but of the common Pitch,
ving Objects
.
he might perhaps have ſeen Chriſt's Face over his
I cannot marvel if Zacheus were deſirous to ſee Fellows Shoulders ; now, his Stature adds to the
Jeſus; all the World was not worth this Sight : diſadvantage; his Body did not anſwer to his
Old Simeon thought it beft to have his Eyes cloſed Mind; his Deſires were high, while his Body was
up with this Spectacle ; as if he held it pity and low: the beſt is, however ſmalneſs of Scature
diſparagement to ſee ought after it: the Father was diſadvantageous in a level, yet it is not ſo at
of the Faithful rejoyced to ſee him, though at height. A little Man, if his Eye be clear, may
nineteen hundred Years diſtance ; and the great look as high (though not as far) as the talleſt":
Doctor of the Gentiles ſtands upon this, as his the leaſt Pigmey may from the loweſt Valley, fee
higheſt Stair, Have I not ſeen the Lord Jeſus: the Sun or Stars as fully as a Giant upon the higheſt
And yet, O Saviour, many a One ſaw thee here, Mountain : 0 Saviour, thou art now in Heaven,
that ſhall never ſee thy Face above ; yea, that the ſmalneſs of our Perſon, or of our Condition
Thall call to the Hills to hide them from thy fight: cannot let us from beholding thee; the Soul hath
and if we had once known thee according to the no Stature ; neither is Heaven to be had with
Fleſh, henceforth know. we thee fo no more : reaching ; only clear thou the Eyes of my Faith,
What an Happineſs ſhall it be, ſo to ſee thee Glo- and I am high enough. arolstics
rious, that in ſeeing thee we ſhall partake of thy. I regard not the Body, the Soul is the Man
Glory! Oh bleſſed Viſion, to which all others it is to ſmall purpoſe that the Body is a Giant, if
are but penal and deſpicable: let me go into the the Soul be a Dwarf; we have to do with a God
Mint-Houſe, and ſee Heaps of Gold, I am never the that meaſures us by our Defires, not by our Sta-
richer; let me go to the Pictures, I fee goodly tures: All the Streets of Jericho (however he
Faces, and am never the fairer; let me go to the ſeemed to the Eye) had not ſo tall a Man as
Court, I ſee State and Magnificence, and am never Zacheus.
the greater; but, O Saviour, I cannot ſee thee, and The witty Publican eaſily finds, both his hin-
not be bleſſed; I can ſee thee here, tho' in a Glaſs; derances and the ways of their redreſs; his Reme-
if the Eye of my Faith be dim, yet it is ſure: Oh dy for the Preſs, is to run before the Multitude;
let me be unquiet
till I do now ſee thee thro' the his Remedy for his Stature, is to climb up into the
Veil of Heaven, e'er I ſhall ſee thee as I am feen.
Sycomore; he employs his Feet in the one, his
Fain would Zacheus ſee Jeſus, but he could not; Hands and Feet in the other. In vain ſhall he
it were ſtrange if a Man ſhould not find ſome hope to ſee Chriſt, that doth not outgo the com-
lett in good Defires ; ſomewhat will be ſtill in mon Throng of the World: the Multitude is
the way betwixt us and Chrift: here are two cluftred together, and moves too cloſe to move
hinderances met ; the one internal, the other ex- | faft; we muſt be nimbler than they, if ever we
ternal ; the Stature of the Man, the Preſs of the deſire or expect to ſee Chriſt: It is the Charge of
Multitude ; the greatneſs of the Preſs, the ſmal-God, Thou ſhalt not follow a Multitude to do
neſs of the Stature : there was great thronging in Evil ; we do Evil if we lagg in Good: It is held
the Streets of Jericho to ſee Jeſus; the Doors, the commonly both Wit and State for a Man to keep
Windows, the Bulks were all full; here are ma- his Pace: and that Man eſcapes not Cenſure,
ny Beholders, few Diſciples : if gazing, if profef- who would be forwarder than his Fellows: In-
fion were Godlineſs, Chriſt could not want Cli- deed, for a Man to run alone in Ways of indiffe-
ents ; now amongſt all theſe Wonderers, there is rency, or to ſet an hypocritical Face of out-run-
but one Zacheus. In vain ſhould we boaſt of our ning all others in a zealous Profeffion, when the
forwardneſs to fee and hear Chriſt in our Streets, Heart lingers behind ; both theſe are juſtly hate-
if we receive him not into our Hearts.
ful: but in an holy Emulation, to ſtrive truly and
This Croud hides Chriſt from Zacheus : Alas, really to out-ſtrip others in Degrees of Grace, and
how common a thing it is, by the interpoſition of a conſcionable Care of Obedience, this is truly
the Throng of the World to be kept from the Chriſtian, and worthy of him that would hope to
ſight of our
Jeſus? Here, a carnal Faſhioniſt ſays, be bleſſed with the light of a Saviour.
Away with this auftere Scrupulouſneſs, let me do Tell me, ye faſhionable Chriſtians, that ſtand
as the moſt; the Throng keeps this Man from upon Terms of Equality, and will not go a Foot
Chrift; there a ſuperſtitious Misbeliever ſays, what before your Neighbours in holy Zeal, and aidful
tell you me of an handful of Reformed, the whole Charity, in conſcionable Sincerity ; tell me, who
World is ours ; this Man is kept from Chriſt by have made other Mens Progreſs a Meaſure of
the Throng: The covetous Mammoniſt ſays, Let yours: Which of you ſays, I will be no Richer,
them that have leiſure be devout, my Employ- no Greater, no Fairer, no Wiſer, no Happier than
ments are many, my Affairs great ; this Man can my Fellows ? Why ſhould you then ſay, I will be
not fee Chrift for the Throng: there is no per- no Holier. Our Life is but a Race; every good
fect view of Chriſt, but in an holy Seceſſion; the End that a Man propoſes to himſelf is a ſeveral
Spouſe found not her Beloved till he was paſt Goal: Did ever any Man that ran for a Prize,
the Company, then ſhe found him whom her Soul ſay, I will keep up with the reſt ? Doch he not
Hhh 2
know,
60
Contemplations.

20
know, that if he be not foremoſt he loſeth? thee, all theſe Diſadvantages cannot hide him
We had as good to have fate ſtill, as not
ſo to run, from thee ; be we never ſo finful, if our Deſires
that we may obtain ; we obtain not, if we out- towards thee be hearty, and fervent, all the broad
run not the Multitude.
bool Leaves of the Sycomore cannot keep off thine
So far did Zacheus over-run the Stream of the Eye from us ; if we look at thee with the Eye of
People, that he might have ſpace to climb the Faith, thou wilt look at us with the Eye of Mer-
Sycomore e'er Jeſus could paſs by. I examine cy: the Eye of the Lord is upon the Juft; and
not the Kind, the Nature, the Quality of this Plant
, he is juſt that would be fo; if not in himſelf
, yet
what Tree foever it had been, Zacheus would have in thee : Oh Saviour, when Zacheus was above,
tried to ſcale it, for the Advantage of this Pro- and thou wert below, thou didſt look up at him;
ſpect; he hath found out this Help for his Sta- now, thou art above, and we below, thou lookelt
ture, and takes Pains to uſe it ; it is the beſt im- down upon us ; thy Mercy turns thine Eyes eve-
provement of our Wit, i to ſeek out the apteſt Fur- ry way towards our Neceſſities ; look down upon
therances for our Souls. Do you ſee a weak and us that are not worthy to look up unto thee, and
ſtudious Chriſtian, that being ounable to inform | find us out that we may ſeek thee.
himſelf in the Matters of God, goes to the Cabi-
It was much to note Zacheus, it was more to
net of Heaven, the Prieſt's Lips, which ſhall pre- name him : Methinks I ſee how Zacheus ſtartled
ſerve Knowledge, there is Zacheus in the Syco- at this, to hear the found of his own Name from
more. It is the trueſt Wiſdom that helps forward the Mouth of Chriſt ; neither can he but think,
our Salvation. How witty we are to ſupply all Doth Jeſus know me? Is it his Voice, or ſome
the Deficiencies of Nature ? If we be low, we others in the Throng? Lo, this is the firſt sight
can add Cubits to our Stature ; if ill-coloured, we that ever I had of him ; I have heard Fame of his
can borrow Complexion ; if hairleſs, Perriwigs; wonderful Works; and held it Happineſs enough
if dim-fighted, Glaſſes ; if lame, Crutches : And for me to have ſeen his Face, and doth he take
ſhall we be conſcious of our ſpiritual Wants, and notice of my Perfon, of my Name? Surely the
be wilfully regardleſs of the Remedy? Surely, had more that Zacheus knew himſelf, the more doth
Zacheus ſtood ſtill on the Ground, he had never he wonder that Chrift ſhould know him ; it was
ſeen Chriſt ; had he not climbed (the Sycomore, Nander enough for a Man to be a Friend to a
he had never climbed into Heaven: O Saviour, Publican; yet Chrift gives this friendly Compel-
I have not height enough of my own to ſee thee;lation to the chief of Publicans, and honours him
give me what Sycomore thou wilt ; give me with this Argument of a ſudden Entireneſs: the
Grace to uſe it, give me an happy uſe of that Favour is great, but not fingular ; every Ele&t of
Grace. diodebat vir sodat
God is thus graced ; the Father knows the Child's
The more I look at the Mercy of Chriſt, the Name; as he call the Stars of Heaven by their
more cauſe I fee of Aſtoniſhment. Zacheus climbs Names, ſo doth he his Saints the Stars on Earth
up into the Sycomore, to ſee Jeſus ; Jeſus' firſt and it is bis own Rule to his Iſrael, I have called
ſees him, preventing his Eyes with a former View; thee by thy Name,thou art mine; as God's Children
little did Zacheus look that Jeſus would have caft up do not content themſelves with a confuſed Knowa
his Eyes to him ; well might he think the Boys in ledge of him, but aſpire to a particular Appre-
athe Street would ſpy him out, and fhout at his Sta- henſion and ſenſible Application ; ſo doth God
ture, Trade, Ambition ; but that Jeſus ſhould again to them; it is not enough that he knows
throw up his Eyes into the Sycomore, and take them, as in the Croud, wherein we ſee many
notice of that ſmall deſpiſed Morſel of Fleſh, e'er Perſons, none diſtinctly, but he takes ſingle and
Zacheus could find ſpace to diſtinguiſh his Face ſeveral Knowledge of their Qualities, Conditions,
from the reſt, was utterly beyond his Thought, Motions, Events. What care we that our Names
or Expectation; all his Hope is to fee, and now are obſcure or contemned amongſt Men, while
he is feen: to be ſeen and acknowledged is much they are regarded by God; that they are raked
more vthan to ſee ; upon any folemn Occaſion, up in the Duft of Earth, while they are recorded
many thouſands ſee the Prince, whom he ſees in Heaven.
not, and if he pleaſe to ſingle out any one, whe Had our Saviour ſaid no more, but, Zacheas
ther by his Eye, or by his Tongue, amongſt the come down, the poor Man would have thought
Preſs it paſſes for an high Favour ; Zacheus would himſelf taxed for his Boldneſs and Curioſity; it
have thought it too much Boldneſs to have asked were better to be unknown than noted for Mif-
what was given him : as Fonathan did to David, fo carriage; but, now the next Words comfort him;
doth God to us, he ſhoots beyond üs; did he not For I muſt this Day abide at thine Houſe: What
prevent us with Mercy, we might climb into the a ſweet Familiarity was here, as if Chriſt had
Sycomore in vain ; if he give Grace to him that been many Years acquainted with Zacheus, whom
doth his beft, it is the praiſe of the Giver, not the he now firſt ſaw : Beſides our uſe, the Hoſt is in-
earning of the Receiver: How can we do, or vited by the Gueſt, and called to an inexpected
will, without him? If he ſee us firſt, we live; Entertainment : well did our Saviour hear Zacheus
and if we deſire to ſee him, we ſhall be feen of his Heart inviting him, though his Mouth did
him; who ever took Pains to climb the Syco- not; Defires are the Language of the Soul; thoſe
more, and came down diſappointed? Oh Lord, are heard by him that is the God of Spirits.
what was there in Zacheus, that thou ſhouldit We dare not do thus to each other; ſave where
look
at him? A Publican, a Sinner, an Arch- we have eaten much Salt ; we ſcarce go where
Extortioner ; a Dwarf in Stature, but a Giant in we are invited; though the Face be friendly, and
Oppteffion; a little Man, but a great Sycophant; the Entertainment great, yet the Heart may be
if rich in Coin, more rich in Sins and Treaſures hollow ; but, here, he that ſaw the Heart, and
of Wrath ; yet it is enough that he deſires to feel foreknew his Welcom, can boldly ſay, I muſt this
Day
و
up
ZACH EU s.
61

Day abide at thine Houſe. What a pleaſant kind
Yet do I not hear thee ſay, Zacheus, caſt thy
of entire Familiarity there is betwixt Chriſt and ſelf down for hafte ; this was the Counſel of the
good Heart ? If any Man open, I will come Tempter to thee ; but, Come down in haſte
in, and ſup with him ; it is much for the King and he did accordingly; there muſt be no more
of Glory to come into a Cottage, and fup there; haſte than good ſpeed in our Performances ; we
yet thus he may do, and take ſome ſtate upon may offend as well in our heady Acceleration as
him in fitting alone ; no, I will ſo fup with him, in our Delay: Moſes tan ſo faſt down the Hill that
that he ſhall fup with me. Earthly ſtate conſiſts he ſtumbled ſpiritually, and brake the Tables of
in Strangeneſs, and affects a ſtern kind of Majeſty God; we may ſo faſt follow after Juſtice, that we
aloof; betwixt God and us, though there be in-out-run Charity; it is an unſafe Obedience that
finite more Diſtance, yet there is a gracious Af- is not diſcreetly and leiſurely ſpeedful. lusso
fability, and familiar Entireneſs of Converſation:
The ſpeed of his Deſcent was not more than
O Saviour, what doſt thou elſe every Day but the alacrity of his Entertainment ; he made haſte,
invite thy 'ſelf to us in thy Word, in thy Sacra- and came down, and received him joyfully. The
ments? Who are we that we ſhould entertain thee, Life of Hoſpitality is Cheerfulneſs; let our Chear
or thou us? Dwarfs in Grace, great in nothing be never fo great, if we do not read our Welcom
but Unworthineſs : Thy Praiſe is worthy to be in our Friend's Face, as well as in his Diſhes, we
ſo much the more, as our Worth is leſs; Thou take no Pleaſure in it.
to glava
that biddeſt thy ſelf to us, bid us be fit to receive Can we marvel that Zacheus received Chriſt
thee, and in receiving thee, happy.
joyfully? Who would not have been glad to have
How graciouſly doth Jefus ſtill prevent the Pub- his Houſe, yea himſelf, made happy with ſuch a
lican, as in his Sight, Notice, Compellation, ſo in Gueft? Had we been in the ſtead of this Publi-
his Invitation too: that other Publican, Levi, bad can, how would our
Hearts have leap'd within us
Chriſt to his Houſe, but it was after Chriſt had for joy of ſuch a Preſence? How many thou-
bidden him to his Diſcipleſhip ; Chriſt had never ſand Miles are meaſured by ſome Devout Chri-
been called to his Feaſt, if Levi had not been cal- ftians, only to ſee the Place where his Feer ſtood ?
led into his family. He loved us firſt, he muſt firſt How much happier muſt he needs think himſelf
,
call us ; for he calls us out of Love : as in the that owns the Roof that receives him? But, Oh,
general Calling of Chriſtianity; if he did not ſay, the incomparable Happineſs, then, of that Man
Seek ye my Face, we could never ſay, Thy Face, whoſe Heart receives him, not for a Day, not for
Lord, will I ſeek; fo in the Specialties of our main Years of Days, not for Millions of Years, but for
Benefits, or Employments, Chriſt muſt begin to Eternity ? This may be our Condition, if we be
us ; if we invite our ſelves to him, before he in- not ſtraitned in our own Bowels : Oh Saviour, do
vite himſelf to us, the Undertaking is preſumptu- thou welcom thy ſelf to theſe Houſes of Clay,
ous, the Succeſs unhappy.
that we may receive a joyful Welcom to thee in
If Nathaniel, when Chriſt named him, and gave thoſe everlaſting Habitations.
him the memorial Token of his being under the Zacheus was not more glad of Chriſt, than the
Fig-tree, could ſay, Thou art the Son of God : Fews were diſcontented ; four Vices met here at
How could Zacheus do leſs in hearing himſelf, up- once, Envy, Scrupulouſneſs, Ignorance, Pride;
on this wild Fig-tree, named by the ſame Lips? their Eye was evil becauſe Chriſt's was good ; I
How muſt he needs think, If he knew not all do not hear any of them invite Chriſt to his home;
Things he could not know me; and if he knew yet they ſnarl at the Honour of this unworthy
not the Hearts of Men, he could not have known Hoft ; they thought it too much Happineſs for
my fecret Deſires to entertain him : He is a God a Sinner, which themſelves willingly neglected to
that knows me, and a merciful God that invites fue for: wretched Men, they cannot ſee the Mera
himſelf to me; no marvel therefore, if upon this cy of Chriſt, for being bleared with the Happi-
Thought, Zacheus come down in haſte; Our Sa- neſs of Zacheus ; yea, that very Mercy which they
viour" ſaid not, Take thy leiſure Zacheus, but I ſee, torments them : If that Viper be the dead-
will abide at thine Houſe to Day : neither did lieſt which feeds the ſweeteſt, how poiſonous
Zacheus, upon this Intimation fit ſtill and ſay, muſt this Diſpoſition needs be, that feeds upon
When the Preſs is over, when I have done ſome Grace?
Errands of my Office, but he haftes down to re What a Contrariety there is betwixt good An-
ceive Jeſus: the notice of ſuch a Gueſt would gels, and evil Men; the Angels rejoyce at that
have quickned his Speed, without a Command : whereat Men pout and ſtomach ; Men are ready
God loves not llack and lazy Executions; the An- to cry and burſt for Anger, at that which makes
gels of God are deſcribed with Wings; and we Muſick in Heaven: Oh wicked and fooliſh elder
pray to do his Will with their forwardneſs, yea, Brother, that feeds on Hunger and his own Heart
,
even to Judas, Chriſt ſaith, What thou doft, do without Doors, becauſe his younger Brother is
quickly: Oh Saviour, there is no Day wherein feaſting on the fat Calf, within.
thou doft not call us by the Voice of thy Goſpel : Beſides Envy, they ſtand ſcrupuloulouſly upon
What do we ſtill lingring in the Sycomore? How the Terms of Traditions ; theſe Sons of the Earth
unkindly muſt thou needs take the Delays of our might not be converſed with; their Threſhold
Converſion ? Certainly, had Zacheus ſtaid ſtill in was unclean; Touch me not, for I am holier than
the Tree, thou hadft baulked his Houſe as unwor- thou ; that he therefore, who went for a Pro-
thy of thee : What Conſtruction canft thou make phet, ſhould go to the Houſe
of a Publican and
of our wilful Dilations, but as a ſtubborn Con- Sinner, muſt needs be a great Eye-ſore : they that
tempt? How canſt thou but come to us in Venge- might not go in to a Sinner, cared not what Sins
ance, if we come not down to entertain thee in entred into themſelves; the true Couſins of thoſe
a thankful Obedience ?
of 260 os buragon Hypocrites, who held it a Pollution to go into
the

62
Contemplations.
the Judgment-Hall, no Pollution to murder the his height ; it was meet ſo noble a Proclamation
Lord of Life : there cannot be a greater Argu- ſhould want no advantage of hearing; never was
ment of a falfe Heart, than to ſtumble at theſe our Saviour better welcomed; the Penitent Pub-
Straws, and to leap over the Blocks of groſs Im- lican takes his Will, and makes Chriſt his Super-
piety : Well did our Saviour know how heinouſly vizor. His Will conſiſts of Legacies given, of
offenſive it would be to turn in to this Publican ; Debts paid : Gifts to the Poor, Payments to the
he knows, and regards it not : A Soul is to be Injured: there is Liberality in the former
, in the
won, what cares he for idle Mif-conſtruction ? latter, Juſtice ; in both, the Proportions are large;
Morally good Actions muſt not be ſuſpended up half to the Poor ; fourfold to the Wronged.
on danger of cauſeleſs Scandal ; in things indif This Hand fowed not ſparingly; here muſt
ferent and arbitrary, it is fit to be over-ruled by needs be much of his own that was well gotten,
fear of Offence ; but, if Men will ſtumble in the whether left by Patrimony, or faved by Parlimony,
plain Ground of Good, let them fall without our or gained by honeſt Improvement ; for when he
Regard, not without their own Peril; I know not had reſtored fourfold to every one whom he had
if it were not David's Weakneſs to abſtain from oppreſſed, yet there remained a whole half for
good Words, while the Wicked were in place : pious Uſes ; and this he ſo diſtributes, that every
let Juſtice be done, in ſpight of the World; and, Word commends his Bounty. I give, and what
in ſpight of Hell, Mercy.
is more free than Gift? In Alms, we may neither
Ignorance was in part guilty of theſe Scruples; ſell, nor return, nor caſt away; we fell if we
they thought Chriff either too Holy to go to a part with them, for Importunity, for Vain-glory,
Sinner, or, in going, made Unholy: Fooliſh Men, for Retribution ; we return them if we give with
to whom came he? To you righteous ? Let him- reſpect to former Offices: this is to pay, not to
ſelf ſpeak; I came not to call the Righteous, but beſtow; we caſt away, if in our Beneficence we
Sinners to Repentance ; Whither ſhould the Phy- neither regard Order, nor Diſcretion; Zacheus
fician go but to the ſick? the whole need him not: did neither caſt away, nor return, nor ſell
, but
Love is the beſt attractive of us ; and he to whom give. I do give; not, I will; the Propagation of
much is forgiven, loves much.
Good makes it thankleſs; the Alms that ſmells of
O Saviour, the glittering Palaces of proud Jufti- the Hand, loſes the Praiſe : It is twice given that
ciaries are not for thee; thou loveft the lowly is given quickly: thoſe that defer their Gifts till
and ragged Cottage of a contrite Heart ; neither their Death-bed, do as good as ſay, Lord, I will
could here be any danger of thy Pollution ; thy give thee ſomething when I can keep it no lon-
Sun could caſt his Beams upon the impureſt Dung- ger : happy is the Man that is his own Execu-
hil, and not be tainted : It was free, and ſafe for tor. I give my Goods, not anothers; it is a thank-
the Leper and Bloody-fluxed to gouch thee; thou leſs Vanity to be liberal of another Man's Purſe;
couldit heal them, they could infect thee. Nei- who ſo gives of that which he hath taken away from
ther is it otherwiſe in this moral Contagion; we the Owner, doth more wrong in giving, than in
who are obnoxious to Evil, may be inſenſibly de- ftealing; God expects our Gifts, not our Spoils:
filed; thy Purity was enough to remedy that I fear there is too many a School, and Hoſpital,
which might marr a World: thou canſt help us, we every Stone whereof may be challenged : Had
cannot hurt thee : Oh let thy Preſence ever bleſs Zacheus meant to give of his Extortions, he had
us, and lec us ever bleſs thee for thy Preſence. not been ſo careful of his Reftitution; now he
Pride was an Attendant of this Ignorance ; fo reſtores to others, that he may give of his own.
did they note Zacheus for a Sinner, as if themſelves I give half my Goods; the Publican's Heart was as
had been none ; his Sins were written in his Fore- large as his Eftate; he was not more rich in
head, theirs in their Breaſt; the Preſumption of Goods than in Bounty: Were this Example bind-
their Secrecy makes them inſult upon his Noto-ing, who ſhould be rich to give ? Who ſhould be
riouſneſs ; the Smoak of Pride ftill flies upward, poor to receive? In the ſtraight Beginnings of
and in the mounting, vaniſheth; Contrition beats the Church thoſe Beneficences were requiſite,
it down and fercheth Tears from the tender Eyes. which afterwards, in the larger Elbow-room there-
There are Stage-Sins, and there are Cloſet-Sins ; of, would have cauſed much Confufion : If the
theſe may not upbraid the other; they may be firſt Chriſtians laid down all at the Apoſtles Feet,
more heinous though leſs manifeft: it is a dan- yet, e'er long, it was enough for the believing
gerous Vanity to look outward at other Mens Sins Corinthians, every firſt Day of the Week to lay
with Scorn, when we have more need to caſt aſide ſome Pittance for charitable Purpoſes. We
our Eyes inward to ſee our own, with Humilia- are no Diſciples, if we do not imitate Zacheus ſo
tion.
far, as to give liberally, according to the Propor-
Thus they ſtumbled, and fell, but Zacheus ſtood; tion of our Eftate.
all their malicious Murmur could not diſhearten Giving is fowing ; the larger ſeeding, the grea-
his Piery and Joy in the entertaining of Chriſt; ter Crop : giving to the Poor, is fæneration to
before, Zacheus lay down as a Sinner, now he God; the greater Bank, the more Intereſt: Who
ſtands up as a Convert; ſinning is falling, conti- can fear to be too wealthy? Time was, when Men
nuance in Sin is lying down, Repentance is riſing faulted in exceſs : Proclamations were fain to re-
and ſtanding up; yer perhaps this ſtanding was ſtrain the Jews; Statutes were fain to reſtrain
not ſo much the light of his Conſtancy, or of our Anceſtors : now there needs none of this ;
his Converſion, as of his Reverence; Chriſt's Af- Men know how to ſhut their Hands alone. Cha-
fability hath not made him unmannerly ; Za-rity is in more danger of freezing than of burn-
cheus ſtood : And what if the deſire of more Audi- ing: How happy were it for the Church, if Men
bleneſs raiſed him to his Feet ? In that ſmalneſs were only Cloſe-handed to hold, and not Lime-
of Stature it was not fic he ſhould loſe ought of | fingered to take. To the Poor, not to rich Heirs ;
God
John BAPTIST bebeaded.
63

wants.
God gives to him that hath; we, to him that ven-Gates againtt chee, now, that they are dif-
Some want, becauſe they would, whether folved by a ſeaſonable Beneficence and Refticu:
out of Prodigality or Idleneſs; ſome want, be- tion, thoſe Gates of Glory fly open to thy Soul.
cauſe they muſt : theſe are the fit Subjects of our Where is that Man that can challenge God to be
Beneficence, not thoſe other : A Poverty of our in his debt? Who can ever ſay, Lord, this Favour
own making deſerves no Pity: he that ſuſtains I did to the leaſt of thine, unrequited ? Thrice
the Lewd, feeds not his Belly, but his Vice: ſo happy Publican, that haſt climbed from thy Syco-
then, this living Legacy of Zacheus is free, I give; more to Heaven, and by a few worthleſs Baggs
preſent, I do give; juft, my Goods ; large, balf my of unrighteous Mammon, haft purchaſed to thy
Goods ; fit, to the Poor.
ſelf a Kingdom uncorruprible, undefiled, and that
Neither is he more bountiful in his Gift, than fadeth not away.
juſt in his Reſtitution: If I have taken ought from
any Man by falſe Accuſation, I reſtore it four-fold.
It was proper for a Publican to pill and pole
the Subject, by deviſing Complaints, and raiſing
JOHN BAPTIST bebeaded.
cauſeleſs Vexations, that his Mouth might be
ſtopp'd with Fees, either for Silence or Compofi-
T
Hree of the Evangeliſts have (with one Pen)
tion. This had Zacheus often done. Neither is recorded the Death of the great Harbinger
this [IF] a Nore of Doubt, but of Aſſertion : he of Chriſt, as moſt remarkable and uſeful: he was
is fure of the Fact, he is not ſure of the Perſons, the Fore-runner of Chriſt, as into the World, ſo
their Challenge muſt help to further his Juſtice
. out of it: yea, he that made way for Chriſt into
The true Penitence of this holy Convert expreſſes the World, måde way for the Name of Chriſt in
it ſelf in Confeffion, in Satisfaction. His Con- to the Court of Herod"; this Herod Antipas was Son
feffion is free, full, open : What cares he to ſhame to that Herod, who was, and is, ever infamous for
himfelf that he may give glory to God? Wo be the Maſſacre at Bethlehem; Cruelty runs in a
to that Baſhfulneſs that ends in Confuſion of Face: Blood: the Murderer of John the Fore-runner of
O God, let me bluſh before Men, rather than be Chriſt
, is well deſcended of him, who would have
confounded before Thee, thy Saints, and An- murdered Chriſt, and, for his fake, murdered the
gels.
Infants. It was late e'er this Herod heard the
His Satisfaction is no leſs liberal than his Gift : Fame of Jeſus, not till he had taken off the Head
had not Zacheus been careful to pay the Debts of of John Baptiſt : the Father of this Herod enquired
his Fraud, all had gone to the Poor : he would for Chriſt too ſoon, this too late. Great Men
have done that voluntarily, which the young Man ſhould have the beſt Intelligence; if they improve
in the Goſpel was bidden to do, and refuſing, it to all other uſes of either frivolous or civil Af-
went away ſorrowful: now, he knew that his fairs, with neglect of ſpiritual, their Judgment
miſgotten Gain was not for God's Corban, there shall be ſo much more, as their Helps and Means
fore he ſpares half, not to keep, but to reſtore. were greater: whether this Herod were taken up
This was the beſt Diſh in Zacheus his good Cheer. with his Arabian Wars againſt Arethas, his Father-
In vain had he feaſted Chriſt, given to the Poor, in-law ; or, whether he were employ'd in lis
confeſſed his Extortions, if he had not made Re- Journey to Rome, I enquire not; but, if he were
ftitution : Wo is me for the Paucity of true Con- at home, I muſt wonder how he could be ſo long
verts; there is much ſtolen Goods, little brought without the Noiſe of Chriſt : certainly, it was a
home; Mens Hands are like the Fiſher's Flew, ſign he had a very irreligious Court, that none
yea, like Hell it ſelf, which admits of no return of his Followers did ſo much as report to him
Oh God, we can never ſatisfie thee; our Score is the Miracles of our Saviour; who, doubtleſs
, told
too great, our Abilities too little; but if we make him many a vain Tale the while; one tells him
not even with Men, in vain ſhall we look for of his Brother Philip's Diſcontentment; another
Mercy from thee: to each his own had been well, relates the News of the Roman Court; another,
but four for one was munificent: In our Tranf- the angry Threats of Arethas; another flatters
actions of Commerce, we do well to beat the Bar- him with the Admiration of his new Miſtreſs, and
gain to the loweſt;
but in Caſes of moral or ſpi- Diſpargement of the old : no Man ſo much as
ritual Payments to God or Men, now there muſt ſays, Sir, there is a Prophet in your Kingdom,
be a Meaſure, preſſed, ſhaken, running over. In that doth Wonders; there was not a Man in his
good Offices, and due Retribucions, we may not Country, that had not been aſtoniſhed with the
be pinching and niggardly ; it argues an earth- Fame of Jeſus; yea, all Syria, and the adjoyning
ly and ignoble Mind, where we have apparently Regions rung of it; only Herod's Court hears no-
wronged, to higgle and dodge in the Amends. thing; miſerable is that Greatneſs, which keeps
Oh Mercy and Juſtice well repaid ; This day is Men from the notice of Chriſt
. How plain is it
Salvation come to thine Houſe. Lo, Zacheus, that from hence, that our Saviour kept alcof from the
which thou giveſt to the Poor, is nothing to that Court? The auftere and heremitical Harbinger
which thy Saviour gives to thee: if thou reſtoreit of Chriſt, it ſeems, preach'd there oft, and was
four for one, here is more than thouſands of Mil-heard gladly, though at laft to his coſt; while
lions for nothing; were every of thy Pence a our Saviour, who was more fociable, came not
World, they could hold no compariſon with this there. He ſent a Meſſage to that Fox, whoſe
Bounty ; it is but Droſs that thou giveft, it is Sal. Den he would not approach : whether it were
vation that thou receiveſt. Thou gaveſt in Pre- that he purpoſely forbore, left he ſhould give that
ſent, thou doſt not receive in Hope ; but, this Tyrant occaſion to revive, and purſue his Fa-
Day is Salvation come to thine Houſe. Thine ther's Suſpicion ; or, whether, for that he would
ill-gotten Metals were a ſtrong Bar to bolt Hea-'not ſo much honour a Place ſo infamoully grace-
lels,

64
Contemplations.
و
3
leſs, and diſorder'd ; or, whether by his Example, no Wit, or Power can ſhield a lewd Man from
to teach us the avoidance of outward Pomp and Contempt.
Glory : ſurely Herod ſaw him not till his death, Fohn did no Miracle in his Life, yet now Hered
heard not of him till the death of John Baptiſt ; thinks he did Miracles in his Reſurrection; as fup-
and now his Unintelligence, was not more ſtrange poſing that a new fupernatural Life brought with
than his Miſconſtruction ; This is John Baptiſt, it a ſupernatural Power : Who can but wonder ac
whom I beheaded : Firſt he doubted, then he reſol- the ſtupid Partiality of Herod, and theſe Fews?
ved; he doubted upon others Suggeſtions ; upon They can imagine, and yield Fohn riſen froni
his own Apprehenſions, he reſolved thus : and the Dead, that never did Miracle, and roſe not ;
though he thought good to ſet a face on it to whereas Chriſt, who did infinite Miracles, and
Strangers, unto whom it was not ſafe to bewray aroſe from the Dead, by his Almighty Power,
his Fear; yet to his Domeſticks he freely diſco- is not yielded by them to have riſen their over-
vered his Thoughts, This is John Baptiſt; the bountiful Mif-conceit of the Servant, is not ſo in-
troubled Conſcience will, many a time, open that jurious, as their niggardly Infidelity to the Maſter:
to Familiars, which it hides from the Eyes of Both of them ſhall convince, and confound them
others. Shame and Fear meet together in Guilti- before the Face of God. But, oh yet more bloc-
nefs. How could he imagine this to be John? kiſh Herod! Thy Conſcience affrights thee with
That common Conceit of Tranſanimation could fohn's Reſurrection, and flies in thy Face, for the
have no place here, there could be no Tranſmi- cruel Murder of ſo great a Saint, yet where is
gracion of Souls into a grown and well-ſtatur'd thy Repentance for ſo foul a Fact? Who would
Body ; that received Fancy of the Jews held on not have expected, that thou ſhouldeſt hereupon
ly in the Caſe of Conception and Birth, not of have humbled thy ſelf for thy Sin, and have la-
full Age: What need we fcan this point, when boured to make thy Peace with God and him :
Herod himſelf profeſſes, He is riſen from the dead? The greater the Fame and Power was of him
He that was a Jew by Profeſſion, and knew the whom thou ſuppoſedſt recovered from thy Slaugh-
Story of Eliſha’s Bones, of the Sareptan's and Shu- ter, the more ſhould have been thy Penitence.
ñamite's Son; and, in all likelihood, had now Impiety is wont to beſot Men, and turn them
heard of our Saviours miraculous Reſuſcitation of ſenſleſs of their own Safety, and Welfare : One
others, might think this Power reflected upon would have thought that our firſt Grand-fire Adam,
himſelf: even Herod, as bad as he was, believed a when he found his Heart to ſtrike him for his
Reſurrection : leudneſs of Life and Practice may Diſobedience, ſhould have run to meet God up-
ftand with Orthodoxy in ſome main Points of on his Knees, and ſued for Pardon of his Offence
Religion ; who can doubt of this, when the De- inſtead of that, he runs to hide his Head among
vils believe and tremble? Where ſhall thoſe Men the Buſhes. The Caſe is ſtill ours; we inherit
appear, whoſe Faces are Chriſtian, but their Heart, both his Sin, and his Senſleſneſs: Beſides the in-
Sadduces
finite Diſpleaſure of God, Wickedneſs makes the
Oh the Terrors and Tortures of a guilty Heart! Heart uncapable of Grace, and impregnable of
Heroď's Conſcience told him he had offered an un the Means of Converſion.
juſt, and cruel Violence to an Innocent ; and now Even the very firſt Act of Herods Cruelty was
he thinks that John's Ghoſt haunts him ; had it not heinous; he was foul enough with other Sins,
been for this Guilt of his Boſome, why might he he added this above all, that he ſhut up Fohn in Priſon :
not as well have thought, that the ſame God, The Violence offered to God's Meſſengers is
whoſe Hand is not ſhortned, had conferred this branded for notorious, the fanctity and auftere
Power of Miracles upon ſome other; now it could Carriage of the Man won him Honour juftly from
be no Body but John, that doth theſe Wonders; the Multitude, and aggravated the sin; but
and how can it be ( thinks he ) but that this re whatever his Perſon had been, his Miſſion was
vived Prophet, who doth theſe ſtrange Things, ſacred (He ſhall ſend bis Meſſenger ;) the Wrong
will be revenged on me for his Head? He that redounds to the God that ſent him: It is the
could give himſelf Life, can more eaſily take Charge of God, Touch not mine Anointed, nor do my
mine ; how can I eſcape the Hands of a now- Prophets any harm : The Precept
perhaps one,
Immortal, and impaſſible Avenger?
for even Prophets were anointed ; but at leaſt,
A wicked Man needs no other Tormentor next to Violation of Majeſty, is the Wrong to a
(eſpecially for the Sins of Blood ) than his own Prophet. But what? Do I not hear the Evan-
Heart. Revel, O Herod, and feaſt, and frolick; geliſt ſay, that Herod beard John gladly? How is it
and pleaſe thy ſelf with Dances, and Triumphs, then? Did Fohn take the Ear and Heart of Herod,
and Paſtimes; thy Sin shall be as ſome Fury that and doth Herod bind the Hands and Feet of John
fhall inviſibly follow thee, and ſcourge thy guilty Doth he wilfully impriſon, whom he gladly
Heart with ſecret Lalhes, and upon all Occaſions, heard ? How inconſiſtant is a carnal Heart to
Shall begin thine Hell within thee: He wanted good Reſolutions ? How little Truſt is to be gi-
not other Sins, that yet cryed, Deliver me from ven to the good Motions of unregenerate Per-
Blood Guiltineſs, O God.
fons? We have known when even mad Dogs have
What an Honour was done to John in this Mif- fawned upon their Maſter, yet he hath been too
priſon? While that Man lived, the World was wiſe to truſt them but in Chains: As a true Friend
apt to think that John was the Chrift: Now, that loves always, ſo a gracious Heart always affects
Fohn is dead, Herod thinks Chriſt to be John. God Good ; neither can be altered with change of
gives to his poor conſcionable Servants, a kind of Occurrences ; but the carnal Man, like and hol-
Reverence, and high Reſpect, even from thoſe low Paraſite, or a fawning Spaniel flatters only
Men that malign them moſt; ſo as they can- for his own turn ; if that be once either ſerved,
noc but venerate whom they hate : Contrarily or croſſed, like a churliſh Cur, he is ready to ſnatch


us

John BAPTIST beheadı d.
65
us by the Fingers. Is there a worldly minded and not more great than ſubtle; and not more
Man that lives in ſome known Sin, yer makes great or ſubtle than malicious ; yet Herodias laid
much of the Preacher, frequents the Church, to kill John, and could not : What an inviſible
talks godly, looks demurely, carries fair ; truſt and yet ſure Guard there is about the poor Ser-
him not, he will prove, after his pious Fits, like vants of God, that ſeem helpleſs and deſpicable
fome reſty Horſe, which goes on ſome Paces in themſelves! There is over them an Hand of
readily and eagerly, but anon either ſtands ſtill
, Divine Protection, which can be no more op-
or falls to flinging, and plunging, and never leaves poſed than ſeen : Malice is not ſo ſtrong in the
till he have caſt his Rider.
Hand as in the Heart : the Devil is ſtronger than
What then might be the Cauſe of John's Bonds, a World of Men, a Legion of Devils ſtronger than
and Herod's Diſpleaſure? For Herodias ſake his Bro- fewer Spirits, yet a Legion of Devils cannot hurt
ther Phillip's Wife; that Woman was the Subject of one Swine without a Permiſſion : What can
Herods Luft, and the Exciter of his Revenge : Bands of Enemies, or Gates of Hell do againſt
This light Houſwife ran away with her Husband's God's ſecret ones? It is better to træft in the Lurd,
Brother; and now doting upon her inceſtuous than to truſt in Princes.
Lover, and finding John to be a Rub in the way It is not more clear who was the Author, than
of her licentious Adultery, is impatient of his Li- what was the Motive of this Impriſonment, the
berty, and will not reſt till his Reſtraint. Reſol- free Reproof of Herod's Inceſt, It is not laziful &c.
ved Sinners are mad upon their lewd Courſes; Both the Offenders were nettled with this bold
and run furiouſly upon their Gainfayers : A Bear Reprehenfion : Herod knew the Reputation that
robbed of her Whelps is leſs impetuous; Indeed, John carried, his Conſcience could not but ſug-
thoſe that have determined to love their Sins more geſt the foulneſs of his own Fact : neither could
than their Souls, whom can they care for? Though he but ſee, how odious it would ſeem to perſen
Herod was wicked enough, yet had it not been cute a Prophet for fo juſt a Reproof: for the Co-
upon Herodias's Inſtigation, he had never impri- lour therefore of ſo tyrannical an Act he brands
foned Fohr.
Fohn with Sedition, theſe preſumptuous Taxati-
Importunity of lewd Solicitors may be of dan-ons are a diſgrace and diſparagement to Authori-
gerous Conſequence, and many times draws ty : It is no News with wicked Tyrants, to cloak
greatneſs into thoſe Ways, which it either would their Cruelty with Pretences of Juſtice ; never
not have thought of, or abhorred. In the Remo- was it other than the Lot of God's faithful Sera
val of the Wicked is the Eſtabliſhment of the vants, to be loaded with unjuſt Reproaches in the
Throne.
conſcionable performance of their Duties; they
Yet ſtill is this Dame called the Wife of Philip, ſhould ſpeed too well in the Opinion of Men, if
ſhe had utterly left his Bed, and was ſolemnly they might but appear in their true Shape.
coupled to Herod; but all the ritual Ceremonies The Fact of Herod was horrible and prodigious:
of her new Nuptials, cannot make her other than to rob his own Brother of the Partner of his Bed;
Philip's Wife; It is a ſure Rule, that which is to tear away part of his Fleſh, yea, his Body from
originally faulty can never be rectified; the Or- his Head: ſo as here was at once in one Act,
dination of Marriage, is One for One; they Adultery, Inceſt, Violence. Adultery, that he
cwain ſhall be one Fleſh: there cannot be two took another's Wife : Inceſt, that he took his Bros
Heads to one Body, nor two Bodies to one Head: thers : Violence, that he thus took her, in ſpight
Herod was her Adulterer, he was not her Husband: of her Husband : Juſtly therefore might John lay,
The was Herod's Harlot, Philip's Wife : Yet how It is not lawful for thee : He baulked not one of He-
doth Herod dote on her, that for her fake he loads rods Sins, but reproved him of all the Evils that
John with Irons ? Whither will not the Fury of he had done, though more eminently of this; as
inordinate Luft tranſport a Man? Certainly Fohn that which more filled the Eye of the World. It
was of late in Herod's Favour : that rough-hewn was not the Crown, or lawful Scepter of Herod,
Preacher was for a Wilderneſs, not for a Court ; that could daunt the homely, but faithful Meſſen-
Herod's Invitation drew him thicher, his Reverence ger of God: as one that came in the Spirit of
and Reſpects encouraged him there : now the Elias, he fears no Faces, ſpares no Wickedneſs :
love of his Luſt carried him into an hate of God's there muſt meet in God's Miniſters, Courage and
Meſſenger : that Man can have no hold of him- Impartiality. Impartiality, not to make diffe.
ſelf, or care of others, who hath given the Reins rence of Perſons ; Courage, not to make ſpare
to his unruly Concupiſcence. He that hath once of the Sins of the greateſt. It is an hard Condi-
fixed his Heart upon the Face of an Harlot, and tion, that the Neceflity of our Calling caſts upon
hath beflaved himſelf to a bewitching Beauty, us, in ſome caſes, to run upon the Pikes of Diſa
caſts off at once, all fear of God, reſpect to Laws, pleaſure : Prophecies were no Burdens, if they
ſhame of the World, regard of his Eſtate, care of did not expoſe us to theſe Dangers : we muſt
Wife, Children, Friends, Reputation, Patrimony, connive at no Evil ; every Sin unreproved be-
Body, Soul: ſo violent is this beaſtly Paffion, comes ours-
where it takes : neither ever leaves till it have Hatred is the Daughter of Truth: Herod is in-
hurried him into the Chambers of Death.
wardly vexed with lo peremptory a Reprehen-
Herodias her ſelf had firſt plotted to kill the Bap- fion : and now he ſeeks to kill the Author : And
tiff ; her Murderers were ſuborned, her Ambuſhes why did he not? He feared the People. The time
laid; the fuccefs failed, and now ſhe works with was when he feared John, no leſs than now he
Herod for his durance. Oh marvellous Hand of hates him: he once reverenced him as a juft and
the Almighty! Fohn was a mean Man for Eſtate, holy Man, whom now he heart-burns as an Ene-
ſolitary, guardleſs, unarmed, impotent ; Herodias, my; neither was it any counterfeit Refpect; ſure
a Queen, fo great, that the ſwaied Hered himſelf, the Man was then in earneſt : What fhall we fay
lii
then?

66
Contemplations.
then? Was it that his inconſtant Heart was now for his own holy Ends. Elle, certainly, if all
fetch'd off by Herodias, and wrought to a Difaf- wicked Men ſhould conſpire in Evil, there could
fection ? Or, was it with Herod as with Solomon's be no Being upon Earth ; as contrarily, if evit
Sluggard, that at once would and would not ? His Spirits did not accord, Hell could not ſtand. Oh
Thoughts are diſtracted with a mix'd voluntary, the unjuſt and fond Partiality of this people : they
Contradiction of Purpoſes ; as an holy Man, and all generally applaud John for a Prophet, yet
honoured of the People, he would not kill Fobn; they receive not his Meſſage: Whofe' Prophet
he would kill him as an Enemy to his Luft
. The was Fohn, but of the Higheſt ? What was his Er-
worſt part prevaileth ; Appetite overſways Rea- rand, but to be the Way-maker unto Chriſt
ſon and Conſcience, and now were it not for What was he but the Voice of that eternal Word
fear of the People, Fohn ſhould be murdered: of his Father ? What was the found of that Voice,
What a felf-conflicting and prodigious Creature is but Behold the Lamb of God; He that comes after me
a Man, left over to his own Thoughts, while on is greater than I, whoſe Shoo-latchet I am not wort by
the one ſide he is urged by his Conſcience, on the to unlooſe? Yet, they honour the Servant and re-
other by his luſtful Defires
, and by the Importu- ject the Maſter : they contemn that Prince wheſe
nity of Satan? There is no Peace, faith my God, Ambaſſador they reverence : How could they but
to the Wicked : and after all his inward Broils, he argue, John is a Prophet? He ſpeaks from God;
falls upon the worſt, ſo as his Yieldance is worſe his Words muſt be true ; he tells us this is the
than his Fight: When God ſees fit, Herodes Tyran- Lamb of God, the Meffias that ſhould come to re-
ny fall effect that which the wiſe Providence of deem the World; this muſt needs be He, we will
the Almighty hath decreed for his Servant's Glo- look for no other ; yet this perverſe People re-
ry: In the mean while, rubs ſhall be caſt in his ceive Fohn and reject Jeſus. There is ever an
way; and this for one, He feared the People. What Abſurdity in Unbelief, while it ſeparates thoſe
an abſurd and fottiſh thing is Hypocriſie? Herod Relations and Reſpects, which can never in Na-
fears the People, he fears not God : Tell me then, ture be disjoined: thus it readily apprehends God,
Herod, what could the People do, at the worſt ? as merciful in Pardoning, not as juſt in Puniſh-
Perhaps, mutiny againſt thee, raiſe Arms and ing; Chriſt as a Saviour, not as a Judge: thus,
Tumults, diſturb the Government, it may be ſhake we ordinarily (in a contrariety to theſe Fews )
it off.
profeſs to receive the Maſter and contemn the
What could God do? Yea, what not ? Stir up Servants, while he hath ſaid, that will make it
all his Creatures to plague thee, and when he hath good, He that deſpiſeth you, deſpiſeth me.
done, tumble thee down to Hell, and there tor That which Herod in Policy durft not, in Wine,
ment thee everlaſtingly: Oh fond Herod, that he dares do: and that which God had reſtrained
feareſt where no Fear was; and feareſt not where till his own Time, now in his own Time he per-
there is nothing but Terror!
mits to be done: the Day was, as one of the Evan-
How God fits lewd Men with Reſtraints ; if geliſts ftiles it, convenient ; if for the Purpoſe of
they be ſo godleſs as to regard his Creature above Herodias, I am ſure for God's; who having des
himſelf, he hath external Buggs to affright them termined to glorifie himſelf by John's Martyrdom,
withal; if baſhful, he hath ſhame; if covetous, will caſt it upon a Time when it may be moſt no-
loſſes ; if proud, diſgrace : and by this Means the tified, Herods Birth-Day; all the Peers of the
moſt wife Providence keeps the World in order : Country, perhaps of the neighbour Nations, are
we cannot better judge of our Hearts, than by now aſſembled ; Herodias could not have found out
what we moſt fear.
a Time more fit to blazon her own Shame and
No Man is ſo great as to be utterly exempted Cruelty than in ſuch a Confluence : the wiſe
from Fear: the Jews feared Herod, Herod feared Providence of God many times pays us with
the Fews: the healthful fear Sickneſs, the free our own Choice ; ſo as when we think to have
Servitude; the People fear a Tyrant's Oppreſſion brought about our own Ends, to our beſt Con-
and Cruelty ; the Tyrant fears the Peoples Mu- tent, we bring about his purpoſes to our own
tiny and Inſurrection : if there have been ſome Confuſion.
ſo Great as to be above the reach of the Power Hered's Birth-Day is kept, and ſo was Pharaoh's
and Machinations of Inferiors, yet never any that both of them with Blood : theſe perſonal Stains
have been free from their Fears and Suſpici- cannot make the Practiſe unlawful, where the
ons. Happy is he that fears nothing but what he Man is good, the Birth is memorable.
ſhould, God.
What Bleſſing have we, if Life be none ? And
Why did Herod fear the People? They held if our Life be a Bleſſing, why ſhould it not be ce-
Fohn for a Prophet: and this Opinion was both lebrated ? Exceſs and Diſorder may blemiſh any
common and conſtant: even the Scribes and Pha- Solemnity, but that cleaves to the Ác, not to the
riſees durſt not fay, his Baptiſm was from Men; Inſtitution.
it is the Wiſdom and Goodneſs of God, ever to Herod's Birth-Day was kept with a Feaſt, and
give his Children Favour, ſomewhere : If Fezebel this Feaft was a Supper ; it was fit to be a Night-
hate Elias, Abab ſhall for the time honour him : work, this Feſtivity was ſpent in Works of Dark
and if Herod hate the Baptiſt, and would kill him, neſs, not of the Light; it was a Child of Dark-
yet the People reverence him: Herod’s Malice neſs that was then born, not of the Day.
would make him away, the Peoples Reputation Thoſe that are drieken, are drunk in the Night :
keeps him alive. As wife Princes have been con- there is a kind of Shame in Sin, even where it is
tent to maintain a Faction in their Court or State, committed with the ſtiffeſt Reſolution; at leaſt,
for their own Purpoſes, ſo here did the God of there was wont to be: if now Sin be grown in-
Heaven contrive and order Differences of Judg- pudent and Juſtice baſhful, wo be to us.
ment and Affection betwixt Herod and his Subjects That there might be perfect Revels at Herod's
Birth-
John BAPTIST beheaded.
67

Birth-Day, beſides the Feaſt, there is Muſick and -- Oh that we could be ſo officious to our good
Dancing, and that by Salom, the Daughter of He- and heavenly Father, as ſhe was to an earthly
rodias ; a meet Daughter for ſuch a Mother, bred and wicked Mother! Not to ask, not to under-
according to the Diſpoſition of fo immodeft a take ought without his Allowance, without his
Parent. "Dancing, in it felf, as it is a fet, regu- Directions ; that when the World ſhall offer us
lar, harmonious Motion of the Body, cannot be whatſoever our Heart defires, we could run to,
unlawful, more than Walking or Running ; Cir- the Oracles of God for our Reſolution ; not da-
cumſtances may make it finful: the wanton Ge- ring to accept what he doth not both licenſe and
ſticulations of a Virgin in a wild Aſſembly of Gal- warrant.
lants, warmed with Wine, could be no other than Oh the wonderful ſtrength of Malice, Salom
Riggiſh and Unmaidenly: it is not ſo frequently was offered to no leſs than half the Kingdom of
feen that the Child follows the good Qualities of Herod, yet chuſes to ask the Head of a poor
the Parent ; it is ſeldom ſeen that it follows not Preacher
. Nothing is ſo ſweet to a corrupt Heart
the evil; Nature is the Soil, good and ill Quali-as Revenge, eſpecially when it may bring withi
ties are the Herbs and Weeds: the Soil bears the it a full ſcope to a dear Sin. All Worldlings are
Weeds naturally, the Herbs not without Cul- of this Diet: they had rather ſin freely for a
ture; what with Traduction, what with Educa- while, and die, than refrain and live happily,
tion, it were ſtrange if we ſhould miſs any of our eternally.
Parents Miſdifpofitions.blod turbid
What a Suit was this? Give me here in a Charger
Herodias and Salom have what they deſired: the the Head of John Baptiſt : it is not enough for her
Dance pleaſed Herod well; thoſe indecent Moti- to ſay, Let Þohn's Head be cut off; but Give me it
ons that would have diſpleaſed any modeft Eye in a Charger : What a Service was here to be
(though what ſhould a modeft Eye do at Herod's brought into a Feaſt, eſpecially to a Woman, a
Feaft?) over-pleaſed Herod. Well did Herodias dead Man's Head ſwimming in Blood ? How cruel
know how to fit the Tooth of her Paramour; and is a wicked Heart, that can take Pleaſure in thoſe
had therefore purpoſely ſo compoſed the Carriage Things which have moſt Horror.
and Geſture of her Daughter, as it might take Oh the Importunity of a galled Conſcience !
beſt : although, doubtleſs, the fame Action could Herodias could never think her ſelf ſafe till Folm
not have ſo pleaſed from another : Herod ſaw in was dead; ſhe could never think him dead till his
Salom's Face and Faſhion, the Image of her whom Head were off ; ſhe could not think his Head was
he doted on ; fo did the look, ſo did ſhe move : off, till ſhe had it brought her in a Platter : a
Beſides, that his laviſh Cups had pre-diſpoſed him guilty Heart never thinks it hath made ſure
to Wantonneſs : and now he cannot but like weli enough: yea, even after the Head was thus
that, which ſo pleaſingly ſuited his inordinate brought, they thought him alive again ; Guilti-
Deſire: all Humours love to be fed, eſpecially neſs and Security could never lodge together in
the vicious, ſo much more as they are more eager one Boſom.
and ſtirring: there cannot be a better Glaſs where- Herod was ſorry, and no doubt in earneſt, in
im to diſcern the Face of our Hearts than our the midſt of his Cups and Pleaſance : I ſhould ra-
Pleaſures; ſuch as they are, ſuch are we, whether ther think his Jollity counterfeited than his Grief:
vain or holy.
it is true, Herod was a Fox, but that fubtle Beaſt
What a ſtrange Tranſportation was this? What diſſembles not always; when he runs away from
foever thou shalt ask : half a Kingdom for a Dance? the Dogs, he means as he does. And if he were
Herod, this Paſtime is over-paid forz there is no formerly willing to have killed John, yet he was
Proportion in this Remuneration; this is not unwillingly willing; and ſo far as he was unwil-
Bounty, it is Prodigence: neither doth this paſs ling to kill him as a Prophet, as a juſt Man, ſo
under a bare Promiſe only, but under an Oath, far was he ſorry that he muſt be killed : had He-
and that ſolemn, and ( as it might be in Wine) ſe- rod been wiſe, he had not been perplexed ; had
rious. How largely do fenfual Men both profer he been ſo wiſe as to have engaged himſelf law-
and give for a little momentary and vain Con- fully, and within due limits, he had not now
tentment? How many cenſure Herod's groſs Im- been ſo intangled, as to have needed Sorrow :
potence, and yet ſecond it with a worſe, giving the Folly of Sinners is guilty of their Pain, and
away their precious Souls for a ſhort Pleaſure of draws upon them a late and unprofitable Repen-
Sin? What is half a Kingdom, yea, a whole tance.
World to a Soul ? So much therefore is their Mad But, here, the Act was not paſt, though the
neſs greater, as their Loſs is more.
Word were paſt : it was his miſconceived Intan,
So large a Boon was worthy of a Deliberation: glement that cauſed this Sorrow; which might
Salom conſults with her Mother upon ſo ample have been remedied by flying off: a threefold
and ratified a Promiſe. Yet ſo much good Na-Cord tied him to the Performance : The conſci-
ture and filial Reſpect was in this wanton Damſel, ence of his Oath, the reſpect to his Gueſts, a
that ſhe would not carve her felf, of her Option, loathneſs to diſcontent Herodias and her Daugh-
but takes her Mother with her: if Herodias were ter. Herod had ſo much Religion as to make fcru-
infamouſly leud, yet ſhe was her parent, and muſt ple of an Oath, not ſo much as to make fcruple
direct her Choice Children ſhould have no Will of a Murder. No Man caſts off all Juſtice and
of their own; as their Fleſh is their Parents, fo Piery at once ; but while he gives himſelf over to
ſhould their Will be: they do juſtly unchild fome Sins, he ſticks at others. It is no thank to
themſelves, that in main Elections diſpoſe of them-leud Men that they are not univerſally vicious.
felves, without the Conſent of thoſe, which gave All God's ſeveral Laws cannot be violated at
them Being: it is both unmannerly and unnatu- once; there are Sins contrary to each other ;
ral in the Child to run before, without, againſt there are Sins diſagreeing from the leudeſt Diſpo-
the Will of the Parent.
Iii 2
fitions.
68
Contemplations. i
r

fitions. There are Oppreſſors that hate Drun The miſgrounded Sorrow of worldly Hearts
kenneſs; there are unclean Perſons which abhor doth not withhold them from their intended Sins.
Murder; there are Drunkards which hate Cruel. It is enough to vex, not enough to reftrain them;
ty: One Sin is enough to damn the Soul, one Herod was ſorry, but he ſends the Executioner
Leak to drown the Veſſel.
for John's Head ; one A& hath made Herod a Ty--
But, Oh fond Herod, what needed this unjuſt rant, and John a Martyr: Herod a Tyrant, in
Scrupulouſneſs? Well and ſafely mightſt thou that, without all legal Proceedings, without fo
have ſhifted the Bond of thine Oath, with a dou- much as falſe Witneſſes, he takes off the Head of
ble Evaſion ; one, that this generality of thy Pro- a Man, of a Prophet. It was Luft that carried
miſe was only to be conſtrued of lawful Acts and Herod into Murder; the Proceedings of Sin are
Motions ; that only can we do, which we can more hardly avoided than the Entrance; who fo
juſtly do; unlawfulneſs is in the Nature of Impof- gives himſelf leave to be wicked, knows not where
ſibility: the other, that had this Engagement | he ſhall ſtay. ο ΠΑΟ
been ſo meant, yet might it be as lawfully re John a Martyr, in dying for bearing witneſs to
ſcided, as it was unlawfully made ; a ſinful Pro- the Truth: Truth in Life, in Judgment, in Do-
miſe is ill made, worſe performed : Thus thou Arine : It was the holy Purpoſe of God, that he
mightſt, thou ſhouldſt have come off fair ; where which had baptized with Water, ſhould now be
now, holding thy ſelf by an irreligious Religion baptized with Blood. Never did God mean that
tied to thy fooliſh and wicked Oath, thou only his beſt Children ſhould dwell always upon Earth:
goeft away with this Mitigation, that thou art a should they ſtay here, wherefore hath he provided
ſcrupulous Murderer.
Glory above ? Now would God have Fohn deli-
In the mean while, if an Herod made fuch Con-vered from a double Priſon; of his own, of He-
ſcience of keeping an unlawful Oath, how ſhall rod's; and placed in the glorious Liberty of his
he in the Day of Judgment condemn thoſe Chri- Sons: his Head ſhall be taken off that it may be
ſtians, which make no Conſcience of Oaths law- crowned with Glory. Precious in the fight of the
ful, juſt, neceffary ? Wo is me, one fells an Oath Lord is the death of his Saints.
for a Bribe, another lends an Oath for Favour, Oh happy Birth-Day (not of Herod, but ) of the
another caſts it away for Malice : I fear to think Baptift, now doth John enter into his Joy; and,
it may be a Queſtion, Whether there be more in this Name is this Day ever celebrated of the
Oaths broken or kept. O God, I marvel not, if Church. This bleſſed Fore-runner of Chriſt, ſaid
being implored as a Witneſs, as an Avenger of of himſelf, I muſt decreaſe ; he is decreaſed indeed,
Falſhood, thou hold him not guiltleſs that thus and now grown ſhorter by the Head ; but he is
dares take thy Name in vain.
not ſo much decreaſed in Stature as increaſed in
Next to his Oath is the reſpect to his Honour. Glory; for one Minute's Pain he is poſſeſſed of
His Gueſts heard his deep Engagement, and now endleſs Joy; and, as he came before his Saviour
he cannot fall off with Reputation: It would ar- into the World, ſo is he gone before him into
gue Levity and Raſhneſs to ſay, and not to do, Heaven.
and what would the World ſay? The Miſcon The Head is brought in a Charger : What a
ceits of the Points of Honour have coſt Millions Diſh was here for a Feaſt? How prodigiouſly in-
of Souls : As many a one doth Good only to be ſatiable is the Cruelty of a wicked Heart? 0
ſeen of Men, ſo many a one doth Evil only to fa- bleſſed Service, fit for the Table of Heaven: It is
tisfie the Humour and Opinion of others. It is not for thee, O wicked Herod, nor for thee, malici-
a damnable Plauſibility fo to regard the vain Ap- ous and wanton Herodias; it is a Diſh precious and
probation or Cenſure of the Beholders, as in the pleaſing to the God of Heaven, to the bleſſed
mean time to neglect the Allowance or Judg: Angels; who look'd upon that Head with more
ment of God. But how ill Gueſts were theſe delight in his conſtant Fidelity, than the Beholders
How well worthy of an Herod's Table? Had they ſaw it with Horror, and Herodias with Content-
had but common Civility, finding Herod perplexed,ment of Revenge.
they had acquitted him by their Diſſuaſions, and It is brought to Salom as the Reward of her
have diſclaimed the Expectation of ſo bloody a Dance, ſhe preſents it to her Mother as the Dain-
Performance : but, they rather (to gratifie He- ty fhe had longed for ; Methinks I ſee how that
rodias ) make way for ſo ſlight and eaſie a Conde- chaſte and holy Countenance was toſſed by im-
ſcent. Even godly Princes have complained of pure and filthy Hands, that true and faithful
the Iniquity of their Heels, how much more muſt Tongue, thoſe ſacred Lips, thoſe pure Eyes, thoſe
they needs be ill attended, that give Encourage- mortified Cheeks are now inſultingly handled
ments and Examples of Leudneſs?
by an inceſtuous Harlot, and made a ſcorn to the
Neither was it the leaſt Motive that he was drunken Eyes of Herod's Gueſts.
loth to diſpleaſe his Miſtreſs : the Damſel had Oh the wondrous Judgments, and incompre-
pleaſed him in her Dance ; he would not diſcon-henſible Diſpoſitions of the holy, wiſe, Almighty
tent her in breaking his Word; he ſaw Herodias in God! He that was fanctified in the Womb, born
Salim; the Suit, he knew, was the Mothers, and conceived with ſo much Note and Miracle
though in the Daughters Lips, both would be dif- ( what manner of Child ſhall this be?) lived
plealed in falling off, both would be gratified in with ſo much Reverence and Obſervation, is
yielding: Oh vain and wicked Herod, he cares now, at Midnight, obſcurely murthered in a cloſe
not to offend God, to offend his Conſcience ; he Priſon, and his Head brought forth to the Inſul-
cares to offend a wanton Miſtreſs: this is one tation and Irriſion of Harlots and Ruffians. O
means to fill Hell, lothneſs to diſpleaſe.
God, thou knoweft what thou haſt to do with
A good Heart will rather fall out with all the thine own; thus thou ſuffereſt thine to be miſ-
World than with God, than with his Conſcience. uſed and ſlaughtered here below, that thou maiſt

crown
The five Loaves and two Fiſhes.
69
ز
Crown them above : It ſhould not be thus, if thou of their Repaſt and Diſcharge. This is a deſart
didſt not mean that their Glory ſhould be an- Place, and the Time is now paſt; ſend the Multitude
ſwerable to their Depreſſion.
away, that they may go into the Villages and buy thema
ſelves Viętuals. How well it becomes even ſpiri-
tual Guides to regard the bodily Neceſſities of
God's People: this is not directly in our Charge,
The five Loaves and two Fiſhes. neither may we leave our facred Miniftration to
ſerve Tables. But yet, as the bodily Father muſt
W
Hat flocking there was after Chriſt which take care for the Soul of his Child, ſo muſt the
way foever he went? How did the King- ſpiritual have reſpect to the Body: this is all that
dom of Heaven ſuffer an holy Violence in theſe the World commonly looks after; meaſuring their
his Followers? Their Importunity drove him from Paftors more by their Diſhes, than by their Do-
the Land to the Sea ; when he was upon the Sea ctrine or Converſation : as if they had the charge
of Tiberius, they followed him with their Eyes; of their Bellies, not of their Souls ; if they have
and when they ſaw which way he bent, they open Cellars it matters not whether their Mouths
followed him ſo faſt on foot, that they prevented be open : if they be ſociable in their Carriage,
his landing ; whether it were that our Saviour favourable and indulgent to their Recreations,
ſtaid ſome while upon the Water (as that which full in their Cheer: How eaſily doth the World
yielded him more quietneſs and freedom of Re- diſpenſe with either their Negligence or Enor-
ſpiration ) or whether the Foot-paſſage ( as it oft mities? As if the Souls of theſe Men lay in their
falls out ) were the ſhorter cut, by reaſon of the Weafand, in their Gut : but ſurely they have rea-
Compaſſes of the Water and the many Elbows of ſon to expect from their Teachers a due Propor-
the Land, I enquire not; ſure I am, the Wind did tion of Hoſpitality; an unmeer Parſimony is here
not ſo ſwiftly drive on the Ship, as Deſire and not more odious than finful : and where Ability
Zeal drove on theſe eager Clients. Well did wants, yet Care may not be wanting. Thoſe
Chriſt ſee them all the way, well did he know Preachers which are ſo intent upon their ſpiri-
their Steps, and guided them; and now he pur- tual Work, that in the mean time they over-ſtrain
pofely goes to meet them, whom he ſeemed to the Weakneſſes of their People, holding them in
flee. Nothing can pleaſe God more than our their Devotions longer than human Frailty will
Importunity in ſeeking him ; when he withdraws permit, forget not themſelves more than their
himſelf, it is that he may be more earneſtly en- Pattern; and muſt be ſent to School to theſe
quired for ; now then, he comes to find them compaſſionate Diſciples; who, when Evening
whom he made ſhew to decline : and ſeeing a was come, ſue to Chriſt for the Peoples dil-
great Multitude, he paſſes from the Ship to the miſſion.
Shoar ; that which brought him from Heaven to The Place was Defart ; the Time, Evening :
Earth, brought him alſo from the Sea to Land; Doubtleſs our Saviour made choice of both theſe,
his Compaſſion on their Souls, that he might that there might be both more Uſe and more
teach them; Compaſſion on their Bodies, that he Note of his Miracle. Had it been in the Morn-
might heal and feed them.
ing, their Stomach had not been up; their feed
Judea was not large, but populous; it could not ing had been unneceſſary. Had it been in the
be but there muſt be, amongſt ſo many Men, ma- Village, Proviſion either might have been made,
ny diſeaſed; it is no marvel if the report of foor, at leaſt, would have ſeemed made by them
miraculous and univerſal Sanations drew Cu-felves; but now that it was both Defart and Even-
ſtomers; they found three Advantages of Cure ing, there was good ground for the Diſciples to
above the Power and Performance of any earthly move, and for Chriſt to work their Suftentation :
Phyſician; Certainty, Bounty, Eaſe: Certainty, then only may we expect and crave Help from
in that all Comers were cured without fail: Boun-God, when we find our need : ſuperfluous Aid
ty, in that they were cured without Charge : can neither be heartily deſired , nor earneſtly
Eaſe, in that they were cured without Pain. Far look'd for, nor thankfully received from the Hands
be it from us, O Saviour, to think that thy Glory of Mercy : caſt thy Burden upon the Lord, and
hath abated of thy Mercy; ſtill and ever, thou art he ſhall ſuſtain thee; if it be not a Burden, it is
our aſſured, bountiful, and perfect Phyſician, who no caſting it upon God : Hence it is that divine
healeſt all our Diſeaſes, and takeſt away all our Aid comes ever in the very Upſhot and Exigence
Infirmities: Oh that we could have our faithful of our Trials; when we have been exerciſed, and
Recourſe to thee in all our ſpiritual Maladies, it almoſt tired with long Hopes, yea with deſpairs
were as impoſſible we ſhould want Help, as that of Succeſs, that it may be both more longed for,
thou ſhouldít want Power and Mercy.
e'er it come, and when it comes more wel-
That our Saviour might approve himſelf every come.
way Beneficent; he that had filled the Souls of Oh the Faith and Zeal of theſe Clients of
his Auditors with ſpiritual Repaſt, will now fill Chriſt ; they not only follow him from the Ci-
their Bodies with temporal: and he that had ap- ty into the Defart, from Delicacy to Want, from
proved himſelf the univerſal Phyſician of his Frequence to Solitude ; but forget their Bodies
Church, will now be known to be the great in purſuit of the Food of their Souls
.
Houſholder of the World, by whoſe liberal Pro-| Nothing is more hard for an healthful Man to
viſion Mankind is maintained ; he did not more forget than his Belly; within few Hours this
miraculouſly heal, than he feeds miraculouſly. will be ſure to ſolicite him, and will take no Dea
The Diſciples, having well noted the diligent nials; yet ſuch Sweetneſs did theſe Hearers find
and importune Attendance of the Multitude, now in the ſpiritual Repaſt, that they thought not on
towards Evening, come to their Maſter in a care the bodily : the Diſciples pitied them, they had
no


70
Contemplations. ad

no Mercy on themſelves. By how much more a Straw : but, in bidding us do whát we cannot,
Man's Mind is taken up with heavenly Things, thou enableft us to do what thou biddeft; thy
ſo much leſs ſhall he care for earthly : What Shall Precepts under the Goſpel have not only an Inti-
Earth be to us, when we are all Spirit ? And in mation of our Duty, but an Habilitation of thy
the mean time, according to the Degrees of our Power; as here, when thou badeft the Diſciples
intellectual Elevations, ſhall be our neglect of bo-to give to the Multitude, thou meantſt to ſupply
dily Contentments. $7.99 VRT unto them what thou commandedſt to give.
The Diſciples think they move well : Send them Our Saviour hath what he would ; an Acknow-
away thut they may buy Victual: here was a ſtrong ledgment of their Infufficiency; We have bere but
Charity, but a weak Faith: a ftrong Charity, in five Loaves and two Fiſhes. A poor Proviſion for
that they would have the People relieved ; a weak the Family of the I ord of the whole Earth: Five
Faith, in that they ſuppoſed they could not other- Loaves, and thoſe Barly stwo Fiſhes, and thoſe
wiſe be fo well relieved. As a Man, who when little ones : We well know, O Saviour, that the
he ſees many Ways lie before him, takes that Beaſts were thine on a thouſand Mountains; ail
which he thinks both faireſt and neareft ; fo do the Corn thine, that covered the whole Surface
they : this way of Relief lay openeít to their of the Earth; all the Fowls of the Air thine ; it
view, and promiſed moſt; well might they have was thou that providedft thoſe Drifts of Quails,
thought, It is as eafie for our Maſter to feed them, that fell among the Tents of thy rebellious Iſrae-
as to heal them; there is an equal Facility in all lites, that rainedít down thoſe Showers of Manna
Things to a fupernatural Power ; yet they ſay, round about their Camp: And doft thou take
Send them away. In all our Proje&ts and Suits we up (for thy ſelf and thy Houſhold) with Five
are ſtill ready to move for that which is moft ob- Barly Loaves, and two little Fiſhes ? Certainly, this
vious, moſt likely, when ſometimes that is lefs was thy Will, not thy Need. To teach us, that
agreeable to the Will of God. Is noibo on this Body muſt be fed, not pampered. Our Belly
The All-wiſe and Almighty Arbiter of all may not be our Mafter, much leſs our God; or,
Things hath a thouſand ſecret Means to honour if it be, the next Word is
, whoſe glory is their
himſelf in his Proceedings with us; it is not for Shame, whoſe end Damnation : It is noted as
us to carve boldly for our felves; but we muſt the Crime of the rich Glutton, that he fared de-
humbly depend on the diſpoſal of his Wiſdom and liciouſly every Day : I never find that Chriſt en-
Mercy.
Bors gone out foc tertained any Gueſts but twice ; and that was on-
Our Saviour's Anſwer gives a ſtrange Check to ly with Loaves and Fiſhes; I find him fometimes
their Motion, They need not depart. Not need ? feafted by others more liberally. But his dome-
They had no Victuals, they muit have, there was ftical Fare, how ſimple, how homely it is ? The
noné to be had : What more need could be ? He end of Food is to ſuſtain Nature ; Meat was or-
knew the Supply which he intended, though they dained for the Belly, the Belly for the Body; the
knew it not. His Command was therefore more Body for the Soul, the Soul for God; we muſt
ſtrange than his Affertion, Give ye them to eat. No- ftill look through the ſubordinate Ends to the
thing gives what it hath not; had they had Victu- higheft : to reſt in the Pleaſure of the Meat, is
als, they had not called for a Diſmiffion; and not for thoſe Creatures which have no Souls : Oh
having, how ſhould they give ? It was thy Wif- the extreme Delicacy of theſe Times! What con-
dom, 0 Saviour, thus to prepare thy Diſciples quiſition is here of all ſorts of curious Diſhes from
for the intended Miracle ; thou wouldīt not do it the fartheft Seas and Lands, to make up one
abruptly, without an intimation both of the Pur- Hour's Meal ? What broken Cookery? What de-
poſe of it and the Neceflity. And how modeſtly viſed Mixtures ? Whar nice SaucesWhat feaſt-
doft thou undertake it, without Noiſe withouting, not of the Taſte only, but of the Scent ? Are
Oftentation? I hear thee not ſay, I will give we the Diſciples of him that took up with the
them to eat, but, Give ye : as if it ſhould be their Loaves and Fiſhes, or the Scholars of a Philoxenus,
Act, not thine: Thus, ſometimes it pleaſeth thee or an Apicius, or Vitellius, or thoſe other Monſters
to require of us, what we are not able to per- of the Palate? The true Sons of thoſe firft Pa-
form ; either that thou maiſt fhew us what we rents that killed themſelves with their Teeth.
cannot do, and ſo humble us, or that thou maiſt Neither was the Quality of theſe Victuals more
erect us to a Dependance upon thee, which canft coarſe, than the Quantity ſmall : They make a
do it for us : as when the Mother bids the Infant But, of five Loaves and two Fishes; and well
come to her, which hath not yet the fteddy uſe of might, in reſpect of ſo many thouſand Mouths:
his Leggs, it is that he may cling the faſter to her A little Food to an hungry Stomach, doth rather
Hand, or Coat
, for ſupportation.opone lo ſtir up Appetite than fatifie it ; as a little Rain up-
Thou bidit:us, impotent Wretches, to keep thy on a droughty Soil, doth rather help to ſcorch
Royal Law: Alas, what can we Sinners do? than refreſh it
. When we look with the Eye of
There is no one Letter of thoſe thy ten Words, Senſe or Reaſon upon any Object, we thall ſee
that we are able to keep : This Charge of thine an impoſſibility of thoſe Effects,
Faith can
intends to fhew us, not our Strength, but our eaſily apprehend, and divine Power more eaſily
Weakneſs: thus thou wouldſt turn our Eyes both produce. Carnal Minds are ready to meaſure all
back, to what we might have done, to what we our Hopes by human Poſſibilities; and when they
could have done ; and upwards to thee, in whom fail, to deſpair of ſucceſs: where true Faith mea-
we have done it, in whom we can do it ; he ſures them by divine Power, and therefore can
wrongs thy Goodneſs and Juſtice, that miſcon- never be diſheartned ; this Grace is for Things
ftrues theſe thy Commands, as if they were of not ſeen; and, whether beyond Hope, or a-
the fame Nature with thoſe of the Ægyptian Task- gainſt it.
Matters ; requiring the Brick, and not giving the The Vertue is not in the Means, but in the
Agent,




I be five Loaves and two Fiſhes.
71

Agent, Bring them bither to me : How much more petite ; if Appetite, it may be, not Digeſtion; or,
eaſie had it been for our Saviour, to fetch the if that not Health, and freedom from Pain or,
Loaves to him, than to multiply them? The Hands if that, (perhaps, from other Occurrents ) not
of the Diſciples ſhall bring them, that they might Life.
more fully witneſs both the Author, and Manner The Gueſts are fet, full of Expectation; he that
of the inſtant Miracle. Had the Loaves and could have multiplied the Bread, in abſence, in
Fiſhes been multiplied, without this bringing, filence, takes it and bleſſes it ; that he might at
perhaps they might have ſeemed to have come by once fhew them the Author, and the Means of
the ſecret Proviſion of the Gueſts, now there can this Increaſe. It is thy Bleſſing, O God, that ma-
be no queſtion either of the Act or of the Agent. keth rich: What a difference do we ſee in Mens
As God takes Pleaſure in doing Wonders for Men, Eſtates? Some languiſh under great Means, and
ſo he loves to be acknowledged in the great enjoy not either their ſubſtance or themſelves
Works that he doth ; He hath no reaſon to part others are cheerful and happy in a little : ſecond
with his own Glory; that is too precious for Cauſes may not be denied their work, but the
him to loſe, or for his Creature to embezel. And over-ruling Power is above; the ſubordinateneſs
how juſtly didſt thou, O Saviour, in this, mean of the Creature doth not take away from the
to teach thy Diſciples, that it was thou only, Right, from the Thank of the firſt Mover.
who feedeſt the World: and upon whom both He could as well have multiplied the Loaves
themſelves, and all their Fellow-Creatures muſt whole : Why would he rather do it in the breaki
depend for their Nouriſhment and Proviſion; and ing? Was it to teach us, that in the diſtribution
that if it came not through thy Hands, it could of our Goods, we ſhould expect his Bleffing, not
not come to theirs ?
in their entireneſs and reſervation. There is that
There need no more words; I do not hear ſcattereth, and yet increaſeth, faith Solomon : Yea, there
the Diſciples ſtand upon the Terms of their own is no Man but increaſeth by ſcattering ; it is the
Neceffity : Alas, Sir, it is too little for our felves; Grain thrown into the ſeveral Furrows of the
whence ſhall we then relieve our own Hunger? Earth, which yields the rich Intereſt unto the
Give leave to our Charity to begin at home: but Husbandman ; that which is tied up in his Sack,
they willingly yield to the Command of their or heaped in his Granary, decreaſeth by keeping:
Maſter ; and put themſelves upon his Providence he that ſoweth liberally ſhall reap liberally.
for the ſequel. When we have a Charge from Away with our weak Diſtruſt; if Wealth came
God, it is not for us to ſtand upon Self-reſpects, by us, giving were the way to Want : now that
in this caſe, there is no ſuch ſure Liberty as in a God gives to the Giver, nothing can fo fure en-
Self-Contempt : Oh God, when thou calleft to rich us as our Beneficence. He multiplied the
us for our five Loaves, we muſt forget our own Bread not to keep, but to give; He gave it to the
Intereſt, otherwiſe , if we be more thrifty than Diſciples : And why not rather by his own Hand
obedient, our Good turns Evil ; and much bet- to the Multitude, that ſo the Miracle and Thank
ser had it been for us to have wanted that, which might have been more immediate? Wherefore
we with-hold from the Owner.
was this, O Saviour, but that thou mightſt win
He that is the Maſter of the Feaſt marſhals the Reſpects to thy Diſciples from the People; as
Gueſts; He commanded the Multitude to ſit down on great Princes, when they would ingratiate a Fas
the Graſs: they obey and expect : Oh marvellous vourite, paſs no Suits, but through his Hands :
Faith! So many thouſands fit down, and addreſs What an Honour was this to thy Servants, that as
themſelves to a Meal, when they ſaw nothing but thou wert Mediator betwixt thy Father and Man,
five poor Barly Loaves, and two ſmall Fiſhes. fo thou wouldft have them, in ſome beneficial Ocm
None of them fay, Sit down ? To what? Here caſion, mediate betwixt Men and thee: How fit
are the Mouths, but where is the Meat ? We can a Type is this of thy ſpiritual Proviſion, that thou
foon be ſet, but whence ſhall we be ſerved ? E'er who couldſt have fed the World by thine immen
we draw our Knives, let us fee our Cheer ; but diate Word, wouldft by the Hands of thy Mini-
they meekly and obediently diſpoſe themſelves to fters divide the Bread of Life to all Hearers. Like
their Places, and look up to Chriſt, for a miracu- as it was with the Law, well did the Iſraelites ſee
lous Purveyance. It is for all that would be and hear that thou couldſt deliver that dreadful
Chriſt's Followers, to lead the Life of Faith; and, Meſſage with thine own Mouth, yet in favour of
even where Means appear not, to wait upon that their Weakneſs that thou wouldſt treat with them
merciful Hand. Nothing is more eaſie than to by a Moſes ; uſe of Means derogates nothing from
truſt God, when our Barns and Coffers are full; the Efficacy of the principal Agent, yea adds to
and to ſay, Give us our daily Bread, when we it; it is a ſtrange Weakneſs of our ſpiritual Eyes, if
have it in our Cupboard: but when we have no we can look but to the next hand: how abſurd had
thing, when we know not how, or whence to get theſe Gueſts been, if they had termined the Thanks
any thing, then to depend upon an inviſible Boun- in the Servitors; and had faid, We have it from
cy, this is a true and noble Act of Faith; to caſt you, whence ye had it, is no part of our Care ;
away our own that we may immediately live up- we owe this Favour to you; if you owe it to
on divine Providence, I know no warrant. But, your Maſter, acknowledge your Obligations to
when the Necefficy is of God's making, we fee him, as we do unto you; but, ſince they well
our Refuge, and happy are we if our Confidence knew that the Diſciples might have handied this
can fly to it, and reft' in it. Yea, Fulneſs ſhould Bread long enough, e'er any ſuch Effect could
be a Curſe, if it ſhould debar us from this Depen- have followed, they eaſily find to whom they are
dance ; at our beſt, we muſt look up to this great beholden; our Chriſtian Wiſdom muft teach us,
Houſholder of the World; and cannot but need whoſoever be the Means, to reſerve our main
his Proviſion: If we have Meat, perhaps not Ap- Thanks for the Author of our Good.
He
72
Contemplations.


He gave the Bread then to his Diſciples, not to rational and willing Service : Shall the Ifraelites
eat, not to keep, but to diſtribute. It was not
be fed with Manna, Elijab by the Ravens, the
their particular Benefit he regarded in this Gift, Widow by her multiplied Meal and Oil ; Chriſt's
but the Good of many.
Clients in the Wilderneſs with Loaves and Fiſhes;
In every Feaſt, each Servitor takes up his Diſh; O God, while thou doſt thus promerit us by thy
not to carry it aſide into a Corner, for his own Providence, let not us wrong thee by diſtruſt.
private Repaft; but to ſet it before the Gueſts, for God's Undertakings cannot but be exquiſie;
the Honour of his Maſter; when they have done, thoſe whom he profeſſes to feed muſt needs have
his Chear begins : What ſhall we ſay to thoſe in- enough: The Meaſure of his Bounty cannot but
jurious Waiters, who farten themſelves with thoſe run over,, doch he take upon him to prepare a
concealed Meſſes, which are meant to others? Table for his Iſrael in the Deſart; the Bread fhall
Their Table is made their Snare ; and theſe ſtolen be the Food of Angels, the Fleſh ſhall be the De
Morſels, cannot but end in bitterneſs.
licates of Princes; Manna and Quails : Doth he
Accordingly the Diſciples fer this Fare before take upon him to make Wine for the Marriage
the Gueſts; I do not fee ſo much as Judas re- Feaſt of Cana, there ſhall be both Store and
ſerve a Share to himſelf, whether out of Hunger, Choice; the Vintage yields poor Stuff to this :
or Diftruſt. Had not our Saviour commanded fo Will he feaſt his Auditors in the Wilderneſs ; if
free a Diſtribution, their Self-love would eaſily they have not Dainties, they ſhall have Plenty,
have taught them where to begin. Nature ſays, They were all ſatisfied: Neither yer, O Saviour, is
firſt thy felf, then thy Friends : either Extremity, thy Hand cloſed, What abundance of heavenly
or particular Charge, gives Grace occaſion to al-Doctrine doſt thou ſet before us? How are we
ter the Caſe. Far be it from us to think we have feaſted, yea pampered with thy celeſtial Delicacies:
any Claim in that which the Owner gives us Not according to our Meanneſs, but according to
meerly to beſtow.
thy Státe are we fed : Thrifty and niggardly Col-
I know not now whether more to wonder at lations are not for Princes : We are full of thy
the miraculous Eating, or the miraculous Leaving. Goodneſs ; oh, let our Hearts run over with
Thanks.
Here were a whole Hoſt of Gueſts, five thouſand I do gladly wonder at this Miracle of thine,
Men; and in all likelihood no fewer Women and O Saviour, yet ſo, as that I forget not mine own
Children ; perhaps, ſome of theſe only look'd on ; Condition : Whence is it that we have our con-
nay, they did all eat; perhaps, every Man a
tinual Proviſion ? One and the ſame munificent
Crumb, or a Bit; nay, they did eat to ſatiety; Hand doth all: If the Iſraelites were fed with
all were ſatisfied ſo many muſt needs make Manna in the Deſart, and with Corn in Canaan
clean work; of ſo little there could be left no both were done by the fame Power and Bounty:
thing ; yea, there were Fragments remaining : If the Diſciples were fed by the Loaves multiplied,
perhaps, fome Crumbs, or Crufts, hardly to be and we by the Grain multiplied, both are the Act
diſcerned, much leſs gathered ; nay, twelve Baf- of one omnipotence ; what is this but a perpetu-
kets full ; more remained than was firſt fet down; al Miracle, O God, which thou workeft for our
had they eaten nothing, it was a juft Miracle that Preſervation ? Without thee, there is no more
ſo much ſhould be left; had nothing remained, it Power in the Grain to multiply, than in the
was no leſs Miracle that ſo many had eaten, and Loaf; it is thou that giveft it a Body, at thy
ſo many ſatisfied ; but now that ſo many Bellies, Pleaſure, even to every Seed his own Body';
and ſo many Baskets were filled; the Miracle was it is thou that giveft Fulneſs of Bread, and Clean-
doubled. Oh Work of a boundleſs Omnipotency. neſs of Teeth: It is no Reafon thy Goodneſs
Whether this were done by Creation, or by Con- ſhould be leſs magnified becauſe it is Univerſal.
verſion, uſes to be queſtioned, but needs not ;
One or two Baskets could have held the five
while Chriſt multiplies the Bread, it is not for us Loaves, and two Fiſhes; not leſs than twelve can
to multiply his Miracles; to make ought of no- hold the Remainders. The Divine Munificence
thing, is more than to add much unto ſomething; provides not for our Neceflity only, but for our
it was therefore rather by turning of a former Abundance, yea Superfluity : Envy and Igno-
Matter into theſe Subſtances, than by making rance, while they make God the Author of
theſe Subſtances of nothing.
enough, are ready to impute the Surpluſage to
Howſoever, here is a marvellous Proviſion made, another Cauſe; as we commonly ſay of Wine,
a marvellous Bounty of that Proviſion, a no leſs that the Liquor is God's, the Exceſs, Satan's.
marvellous extent of that Bounty.
Thy Table, O Saviour, convinces them, which
Thoſe that depend upon God, and buſie them had more taken away than ſet on : Thy Blefling
ſelves in his work, ſhall not want a due Purvey- makes an Eftare not competent only, but rich.
ance in the very Defart : our ſtrait and con- I hear of Barns full of Plenty, and Preſſes burſting
fined Beneficence reaches ſo far, as to provide out with new Wine, as the Rewards of thoſe that
for our own: thoſe of our Domeſticks, which honour thee with their Subſtance. I hear of
labour in our Service, do but juſtly expect and Heads anointed with Oyl, and Cups running over.
challenge their Diet ; whereas Day-labourers are o God, as thou haſt a free Hand to give, ſo lec
oft-times at their own finding: How much more
us have a free Heart to return thee the Praiſe of
will that God, who is infinite in Mercy and Power, thy Bounty.
take order for the livelihood of thoſe that attend Thoſe Fragments were left behind; I do not
him? We ſee the Birds of the Air provided for ſee the People, when they had filled their Bellies,
by him : How rarely have we found any of them cramming their Pockets, or ſtuffing their Wallets;
dead of Hunger ? Yet, what do they, but what yet the place was Defart, and lome of them
they are carried unto by natural Inſtinct? How doubtleſs had far Home.
much more where, belides Propriety, there is a It becomes true Diſciples to be content with the
preſent,

ز



I be Walk upon the Waters.
73
preſent, not too ſolicitous for the future : O Sa- ters, he that had preſerved the Multitude from the
viour, that didſt not bid us beg Bread for to Mor- Peril of Hunger in the Deſart, will now preſerve
row, but for to Day; not that we ſhould refuſe his Diſciples from the Peril of the Tempeſt in the
thy Bounty when thou pleaſeft to give ; but that Sea.
we ſhould not diſtruſt thy Providence, for the Where do we ever elſe find any Compulſion
Need we may have.
offered by Chriſt to his Diſciples : He was like the
Even theſe Fragments (though but of Barly good Centurion ; he ſaid to one, go, and he go-
Loaves, and Fiſh Bones ) may not be left in the eth: When he did but call them from their Nets
Deſert, for the Compoſt of that Earth, whereon they came ; and when he ſent them by Pairs, into
they were increaſed; but by our Saviour's holy the Cities and Country of Judæa, to preach the
and juſt Command are gathered up. The Libe-Goſpel, they went; there was never Errand, where-
ral Houſe-keeper of the World will not allow the on they went unwillingly: Only now he con-
Loſs of his Orts: The Childrens Bread may not ſtrained them to depart: We may eaſily conceive
be given to Dogs; and if the Crumbs fall to their how loath they were to leave him ; whether out
Share, it is becauſe their Smallneſs admits not of of Love or common Civility. Peter's Tongue did
a Collection : If thoſe who out of Obedience, or but ( when it was ) ſpeak the Heart of the reſt ;
due Thrift, have thought to gather up Crumbs, Maſter thou knowest that I love thee : Who could
have found them Pearls, I wonder not : Surely, chooſe but be in love with ſuch a Mafter? And
both are alike, the good Creatures of the ſame who can willingly part from what he loves ? But,
Maker; and both of them may prove equally had the Reſpects been only common, and ordina-
coſtly to us in their willful Miſpence. But oh, ry, how unfit might it ſeem to leave a Mafter,
what shall we ſay, that not Crufts and Crumbs, now towards Night, in a wild Place, amongſt
not Loaves, and Diſhes, and Cups ; but whole Strangers ; unprovided of the Means of his Påf-
Patrimonies are idly laviſht away; not meerly fage: Where otherwiſe therefore he needed buc
loft ( this were more eaſie ) but ill ſpent in a to bid, now he conſtrains. O Saviour, it was
wicked Riot upon Dice, Drabs, Drunkards : Oh ever thy Manner to call all Men unto thee ; Come
the fearful Account of theſe unthrifty Bayliffs, to me, all that labour and are beavy laden : When
which fhall once be given in to our great Lord didit thou ever drive any one from thee? Neither
and Maſter, when he ſhall call us to a Itrie Rec- had it been ſo now, but to draw them cloſer unto
koning of all our Talents : He was condemned thee, whom thou ſeemedſt for the time to abdi-
that increaſed not the Sum concredited to him : cate : In the mean while, I know not whether
What ſhall become of him that lawleſsly impairs it? more to excuſe their Unwillingneſs, or to applaud
Who gathered up theſe Fragments, but the their Obedience. As it ſhall be fully above, ſo it
Twelve Apoſtles ; every one his Basket full ? was proportionably here below, in thy Preſence
They were the Servitors that ſet on this Banquet (O Saviour ) is the Fulneſs of joy : Once, when
at the Command of Chriſt; they waited on the thou askedſt theſe thy Domeſticks, whether they
Tables, they took away.
alſo would depart; it was anſwered thee by one
It was our Saviour's juſt Care that thoſe Offals Tongue for all : Mafter whither ſhould we go
ſhould not perilh ; but he well knew that a grea- from thee, thou haſt the Words of Eternal Life;
ter Loſs depended upon thoſe Scraps ; a Loſs of What a Death was it then to them to be compelled
Glory to the Omnipotent Worker of that Miracle; to leave thee? Sometimes it pleaſeth the Divine
the feeding of the Multitude was but the one half Goodneſs to lay upon his Servants ſuch Com-
of the Work, the other half was in the Remnant. mands as favour of Harſhneſs and Diſcomfort ;
Of all other it moſt concerns the Succeſſors of the which yet both in his Intention, and in the Event,
Apoſtles to take care that the marvellous Works are no other than gracious and foveraign. The
of their God and Saviour may be improved to the more Difficulty was in the Charge, the more
beft; they may not fuffer a Cruft, or Crumb to Praiſe was in the Obedience: I do not hear them
be loſt that may yield any Glory to that Almighty ſtand upon the Terms of Capitulation, with their
Agent.
Maſter; nor pleading importunately for their
Here was not any Morſel, or Bone, that was Stay, but inſtantly upon the Command, they yield
not worthy to be a Řelique; every the leaſt Par- and go : We are never perfect Diſciples, till we can
cel whereof was/ no other than Miraculous : All depart from our Reaſon, from our Will; yea (0
the ancient Monuments of God's ſupernatural Saviour) when thou biddelt us, from thy ſelf.
Power and Mercy were in the Keeping of Aaron Neither will the Multitude be gone without
and his Sons: There is no Servant in the Family, a Diſmiſſion: They had followed him while they
but ſhould be thriftily careful for his Maſter's were hungry, they will not leave him now they
Profit; but moſt of all the Steward, who is par are fed ; fain would they put that Honour upon
ticularly charged with this over-ſight. Wo be to him; which to avoid, he is fain to avoid them;
us if we care only to gather up our own Scraps, gladly would they pay a Kingdom to him, as
with neglect of the precious Morſels of our Maker, their ſhot
, for their late Banquet ; he ſhuns both
and Redeemer.
it and them. O Saviour, when the Hour of thy
VIS
Paſſion was now come, thou couldit offer thy ſelf
readily to thine Apprehenders, and now when
The Walk upon the Waters.
the Glory of the World preſſes upon thee, thou
runneft away from a Crown, was it to teach us
that there is leſs Danger in Suffering, than in
L to ,
that had well approved his Power on the that worldly Honour, which thou heldft worthy
Land, will now ſhew it in the Air and the Wa- of Avoidance and Contempt? DERIV Samotne
Kkk
Beſides

74.
2 Contemplations.

Beſides this Reſervedneſs, it was Devotion that plotted their full Afiction : Yea, O Saviour,
drew Feszes aſide ; he went alone up to the Moun- what a dead Night, what a fearful Tempeft,
tain to pray : Lo thou, to whom the greateſt what an aftoniſhing Dereliction was that, where-
Throng was a Solitude, in reſpect of the Fruition in thou thy ſelf cryedſt out in the Bitterneſs of
of thy Father; thou, who wert uncapable of Di-thine anguiſhed Soul, My God, my God, why haft
ffraction from him, with whom thou wert one, thou forſaken me? Yet in all theſe Extremities of
wouldīt yet ſo much act Man, as to retire, for the Miſery, our gracious God intends nothing but his
Opportunity of Prayer : to teach us, who are no greater Glory, and ours; the Triumph of our
thing but wild Thoughts, and giddy Diſtracted- Faith, the Crown of our Victory.
neſs, to go aſide when we would ſpeak with God : All that long-ſome and tempeſtuous Night
How happy is it for us that thou prayedſt ? O Sa- muſt the Diſciples wear out in Danger and Hor-
viour thou prayedſt for us; who have not Grace ror, as given over to the Winds and Waves; but,
enough to pray for our felves, not Worth enough in the fourth Watch of the Night, when they were
to be accepted when we do pray: Thy Prayers, wearyed out with Toils and Fears, comes Deli-
which were moſt perfect and impetrative, are they verance.
by which our weak, and unworthy Prayers re-
At their Entrance into the Ship, at the Riſing
ceive both Life and Favour. And now, how of the Tempeft, at the Shutting in of the Even-
aſſiduous ſhould we be in our Supplications, who ing, there was no News of Chrift; but, when they
are empty of Grace, full of Wants; when thou have been all the Night long beaten not ſo much
who wert a God of all Power, prayedſt, for that with Storms and Waves, as with their own
which thou couldſt command : Therefore do we | Thoughts, now, in the fourth Watch, ( which
pray, becauſe thou prayedſt; therefore do we ex was near to the Morning ) Fefus came unto them,
pect to be graciouſly anſwered in our Prayers, be- and purpoſely not till then, That he might ex-
cauſe thou didſt pray for us, here on Earth ; and erciſe their Patience; that he might inure them
now intercedeſt for us, in Heaven.
to wait upon Divine Providence in Caſes of Ex-
The Evening was come; the Diſciples look'd tremity, that their Devotions might be more
long for their Maſter; and loath they were to whetted by Delay ; that they might give gladder
have ſtirred without him; but his Command is Welcome to their Deliverance. Oh God, thus
more than the ſtrongeſt Wind to fill their Sails; thou thinkeſt fit to do ſtill ; we are by turns in our
and they are now gone : Their Expectation made Sea, the Winds blufter, the Billows ſwell, the
not the Evening ſeem ſo long, as our Saviour's Night, and thy Abſence heighten our Diſcomfort;
Devotion made it ſeem ſhort to him : He is on the thy Time and ours is ſet ; as yet, it is but Mid-
Mount, they on the Sea; yet, while he was in night with us; can we but hold out patiently till
the Mount praying, and lifting up his Eyes to his the fourth Watch, thou wilt ſurely come, and
Father, he fails not to caſt them about upon his reſcue us. Oh let us not faint under our Sorrows;
Diſciples, toſſed on the Waves : Thoſe All-ſeeing but wear out our three Watches of Tribulation,
Eyes admit of no Limits. At once, he ſees the with undaunted Patience, and holy Reſolution.
higheſt Heavens, and the midſt of the Sea; the O Saviour, our Extremities are the Seaſons of
Glory of his Father, and the Miſery of his Dif- thine Aid ; thou cameſt at laſt; but yer ſo, as
ciples; whatever Proſpects preſent themſelves to that there was more Dread, than Joy in thy Pre-
his View, the Diſtreſs of his Followers is ever | ſence; thy coming was both miraculous, and
moſt noted.
frightful. Bu viel lobor
How much more doſt thou now, O Saviour, Thou God of Elements paſſedſt through the
from the Height of thy glorious Advancement Air, walkedft upon the Waters; whether thou
behold us thy wretched Servants toſſed on the un meanteft to terminate this Miracle in thy Body,
quiet Sea of this world, and beaten with the trou or in the Waves which thou trodeſt upon, whe-
bleſome, and threatning Billows of Afiction ther fo lightning the one, that it ſhould make no
Thou foreſaweft their Toil and Danger, e'er thou Impreſſion in the liquid Waters; or whether fo
diſmiſſedſt them, and purpoſely fendeſt them conſolidating the other, that the pavemented
away that they might be toſſed: Thou that Waves yielded a firm Caufey to thy facred Feet,
couldſt prevent our Sufferings by thy Power, to walk on, I neither determine, nor inquire;
wilt permit them in thy Wiſdom, that thou mayit thy Silence ruleth mine ; thy Power was in either
glorify thy Mercy in our Deliverance, and con- Miraculous : Neither know I, in whether to
firm our Faith by the Iſſue of our Diſtreſſes. adore it more. But withal, give me leave to
How do all things now ſeem to conſpire to the wonder more at thy Paſſage, than at thy Com-
vexing of the poor Diſciples? The Night was ing: Wherefore cameft thou, but to comfort
füllen and dark, their Maſter was abſent, the Sea them? And wherefore then wouldeſt thou paſs
was boiſtrous, the Winds were high, and contra- 1 by them, as if thou hadît intended nothing but
ry: Had their Maſter been with them, howſo- their Diſmay? Thine Abfence could not be fo
ever the Elements had raged, they had been fe- grievous, as thy Præterition ; that might feem
cure; had their Mafter been away, yet if the juſtly occaſioned, this could not but feem willing-
Sea had been quiet, or the Winds fair, the Paſ- ly neglective. Our laſt Conflicts have wont ever
ſage might have been endured: Now, both Sea to be the foreſt ; as when after ſome dripping
ſon, and Sea, and Wind, and their Maſter's De- Rain, it powers down moſt vehemently, we think
ſertion had agreed to render them perfectly miſe- the Weather is changing to Serenity.
rable. Sometimes the Providence of God hath O Saviour we may not always meaſure thy
thought good fo to order it, that to his beſt Ser- Meaning by thy Semblance ; ſometimes, what
vants there appeareth no Glimpſe of Comfort; but thou moſt intendeſt, thou Seweſt leaft. In our
ſo abſolute Vexation, as if Heaven and Earth had Aflictions thou turneft thy Back upon us, and
hideft
I be Walk upon the Waters.
25

hideſt thy Face from us, when thou moſt mindeſt an everlaſting Conflict. Are not theſe they that
our Diffreſſes : So Jonathan ſhot the Arrows be- ejected Devils by their Command ? Are not theſe
yond David, when he meant them to him : So 70- of them that could ſay, Maſter, the Evil
Spirits
Seph calls for Benjamin into Bonds, when his Heart are ſubdued to us ; yet now, when they ſee but
was bound to him in the ſtrongeſt Affe&ion; ſo an imagined Spirit, they fear. What Power there
the tender Mother makes as if ſhe would give is in the Eye, to betray the Heart !
away her crying Child, whom ſhe hugs ſo much
While Goliah was mingled with the reſt of the
cloſer in her Boſome.
Philiſtine Hoft, Ifrael camped boldly againſt them;
If thou paſs by us, while we are ſtrugling with but when that Giant ſtalks out, ſingle, between
the Tempeſt, we know it is not for want of Mer- the two Armies, and fills and amazes their Eyes
cy; thou canſt not neglect us, oh, let not us di- with his hideous Stature, now they run away for
îtruſt thee.
fear : Behold, we are committed with Legions of
What Object ſhould have been ſo pleaſing to Evil Spirits, and complain not; let but one of
the Eyes of the Diſciples, as their Maſter ; and fo them give us ſome viſible Token of his Preſence,
much the more as he ſhewed his Divine Power in we ſhriek, and tremble, and are not our felves.
this miraculous Walk? But lo, contrarily, they are Neither is our Weakneſs more conſpicuous, than
troubled; not with his Prefence, but with this thy Mercy, O God; in reſtraining theſe Spiritua
Form of Preſence.
al 'Enemies from theſe dreadful and gaſtly Repre-
The ſupernatural Works of God, when we look fentations of themſelves to our Eyes : Might thoſe
upon them with our own Eyes, are ſubject to a infernal Spirits have liberty to appear, how, and
dangerous Miſpriſon : The very. Sun-beams to when, and to whom they would, certainly not
whom we are beholden for our Sight, if we eye many would be left in their Wits, or in their
them dire&ly, blind us : Miſerable Men, we are Lives; it is thy Power and Goodneſs to frail Man-
ready to ſuſpect Truths, to run away from our kind that they are kept in their Chains; and re-
Safety, to be afraid of our Comforts, to mif- ferved in the Darkneſs of their own ſpiritual Be-
know our beſt Friends.
ing, that we may both oppugne, and ſubdue them
And why are they thus troubled ? They had unſeen.
thought they had ſeen a Spirit : That there have been But oh the deplorable Condition of Reprobate
fuch Apparitions of Spirits, both Good and Evill ; Souls ; if but the imagined Sight of one of theſe
hath ever been a Truth undoubtedly received of Spirits of Darkneſs can ſo daunt the Heart of thoſe
Pagans, Jews, Chriſtians ; although in the blind which are free from their Power, what a Terror
Times of Superſtition, there was much Collufion hall it be to live perpetually in the Sight, yea,
mixed with fome Verities: Crafty Men, and lying under the Torture of Thouſands of Legions, of
Spirits agreed to abuſe the credulous World : But
, Millions of Devils ? Oh the Madneſs of wilful
even where there was not Truth, yet there was Sinners, that will needs run themſelves headily
Horror : The very good Angels were not ſeen into ſo dreadful a Damnation.
without much fear ; their Sight was conſtrued to It was high time for our Saviour to ſpeak ; What
bode Death, how much more the Evil, which, in with the Tempeſt, what with the Apparition,
their very Nature, are harmful, and pernicious. the Diſciples were almoſt loft with fear: How
We ſee not a Snake, or a Toad, without ſome ſeaſonable are his gracious Redreffes ; till they
recoyling of Blood, and ſenſible Reluctation, al- were thus affrighted he would not ſpeak; when
though thoſe Creatures run away from us; how they were thus affrighted, he would not hold his
much more muſt our Hairs ſtand upright, and our Peace; if his Preſence were fearful, yet his Word
Senſes boil at the Sight of a Spirit ; whoſe both was comfortable. Be of good chear, it is I; yea it
Nature, and Will is contrary to ours, and pro- is his Word only, which muſt make his Preſence
feſſedly bent to our Hurt.
both known and comfortable. He was preſent bea
But, ſay it had been what they miſtook it for, fore, they miſtook him, and feared; there needs
a Spirit ; Why ſhould they fear? Had they welí no other Erection of their drooping Hearts, but,
conſidered, they had foon found, that Evil Spi- It is I. It is Cordial enough to us, in the worſt of
rits are nevertheleſs preſent, when they are not our Afictions, to be aſſured of Chriſt's Preſence
ſeen; and nevertheleſs harmful, or malicious, with us ; ſay but, It is I, O Saviour and let Evils
when they are preſent unſeen. Vifibility adds do their worſt ; thou needeft not ſay any more ;
nothing to their Spight or Miſchief; and could thy Voice was evidence enough; ſo well were the
their Eyes have been opened, they had, with Diſciples acquainted with the Tongue of thee
Eliſha's Servant, ſeen more with them, than a their Maſter, thar, It is I, was as much as an hun-
gainſt them ; a ſure, though inviſible Guard of dred Names: Thou art the good Shepherd, we
more powerful Spirits; and themſelves under the are not of thy Flock, if we know thee not, by thy
Protection of the God of Spirits ; ſo as they might Voice, from a thouſand. Even this one is a great
have bidden a bold Defiance to all the powers of Word, yea, an ample Stile, It is I: The lame
Darkneſs. But, partly, their Faith was yet but in Tongue that ſaid to Moſes, I am bath fent thee;
the Bud; and partly, the Preſentation of this faith now to the Diſciples, It is I; I your Lord and
dreadful Object was ſuddain, and without the re- Maſter, I the Commander of Winds and Waters,
ſpite of a Recollection, and ſettlement of their I the Soveraign Lord of Heaven and Earth, I the
Thoughts.
God of Spirits; let Heaven be but as one Scrole,
Oh the Weakneſs of our frail Nature, who in and let it be written all over with Titles, they cani-
the Want of Faith, are affrighted with the viſible not expreſs more than, It is I : Oh ſweet and ſea-
Appearance of thoſe Adverſaries, whom we pro- ſonable Word of a gracious Saviour, able to calm
fels daily to refift, and vaniſh; and with whom all Tempeſts, able to revive all Hearts; fay but
we know the Decree of God hath matched us, in ſo to my Soul, and, in ſpite of Hell, I am făfe.
K k k 2
No




76
erate Contemplations.

;
No ſooner hath Felou ſaid, I; then Peter an It was a bold Spirit that could wiſh it, more
ſwers, Maſter : He can inſtantly name him that bold that could a& it : No ſooner hath our Savi-
did not name himſelf : Every little Hint is enough our ſaid Come, than he ſets his Foot upon the un-
to Faith: The Church fees her Beloved, as well quiet Sea; not fearing either the Softneſs, or the
through the Lattice, as through the open Window. Roughneſs of that uncouth Paſſage ; we are wont
Which of all the Followers of Chriſt gave ſo preg- to wonder at the Courage of that daring Man,
nant Teſtimonies upon all Occaſions, of his Faith, who firſt committed himſelf to the Sea in a frail
of. his Love to his Maſter, as Peter? The reſt Bark; though he had the Strength of an oaken
were filent, while he both owned his Maſter, and Planck to ſecure him; how valiant muſt we needs
craved Acceſs to him in that liquid Way: Yet grant him to be, that durft fet his foot upon the
what a ſenſible Mixture is here of Faith and Di- bare Sea, and ſhift his Paces? Well did Peter
Atruſt? It is Faith that ſaid, Maſter ; it was Di- know that he who bad him, could uphold him
ftruft ( as ſome have conſtrued it ) that ſaid, If it and therefore he both ſues to be bidden, and ven-
be thou : It was Faith that ſaid, Bid me come to thee; tures to be upholden. True Faith tasks it felf
(implying that his Word could as well enable, with Difficulties ; neither can be diſmayed with
as command) it was Faith that durft ſtep down the Conceits of ordinary Impoſſibilities : 'It is not
upon that watry Pavement; it was Diftruft, that the ſcattering of Straws, or caſting of Mole-hills,
upon the ſight of a mighty Wind feared : It was whereby the Vertue
of it is deſcribed, but remov-
Faith, that he walked; it was Diftruft, that he ing of Mountains. Like fome courageous Leader,
funk: It was Faith that ſaid Lord ſave me. Oh the it deſires the Honour of a Danger; and fues for
imperfect Compoſition of the beſt Saint upon the firſt onſet; whereas the worldly Heart freezes
Earth; as far from pure Faith, as from meer In- in a lazie, or cowardly Fear, and only caſts for
fidelity. If their be pure Earth in the Center, all ſafety, and eaſe.
upward is mixed with the other Elements; con Peter ſues, Jeſus bids : Rather will he work Mi-
trarily, pure Grace is Above in the glorified Spi- racles, than diſappoint the Suit of a faithful Man.
rits; all below is mixed with Infirmity, with Cor- How eaſily might our Saviour have turned over
ruption : Our beſt is but as the Air, which never this ſtrange Requeſt of his bold Diſciple, and
was, never can be at once fully enlightened ; have ſaid, what my Omnipotence can do, 'is no
neither is there in the ſame Region, one con- Rule for thy Weakneſs: It is no leſs than Pre-
ſtant ſtate of Light; it ſhall once be Noon with ſumption in a meer Man, to hope to imitate the
us, when we ſhall have nothing but bright Beams miraculous Works of God and Man; ſtay thou in
of Glory, now it is but the Dawning, wherein it the Ship and wonder ; contenting thy ſelf in this,
is hard to ſay whether there be more Light than that thou haft a Mafter, to whom the Land and
Darkneſs; we are now fair as the Moon, which Water is alike ; yet I hear not a Check but a Call:
hath ſome Spots in her greateſt Beauty,; we ſhall come : The Suit of Ambition is ſuddenly quaſhed
be pure as the Sun, whoſe Face is all bright and in the Mother of the Zebedees. The Suits of Re-
glorious ; ever fince the time that Adam fet his venge prove no better in the Mouth of the two
Tooth in the Apple, till our Mouth be full of fiery Diſciples ; but a Suit of Faith, though high,
Mould, it never was, it never can be other with and ſeemingly unfit for us, he hath no power to
us: Far be it from us to ſettle willingly upon the deny : How much leſs, O Saviour, wilt thou ſtick
Dregs of our Infidelity; far be it from us to be at thoſe things, which lie in the very Road of
diſheartened with the senſe of our Defects and our Chriſtianity? Never Man ſaid, Bid me to come
Imperfe&ions; We believe, Lord, help our Unbe to thee in the Way of thy Commandments, whom
lief.
thou didft not both bid, and inable to come.
While I find ſome diſputing the Lawfulneſs of True Faith refts not in great, and good Deſires,
Peter's Suit ; others quarrelling his, If it be thou : but acts and executes accordingly; Peter doth
Let me be taken up with the Wonder at the Faith, not wiſh to go, and yet ſtand ſtill; but his Foot
the Fervour, the heroical Valour of this prime anſwers his Tongue ; and inſtantly chops down
Apoſtle, that durft fay; Bid me come to thee upon upon the Waters. To fit ftill and wiſh, is for
the Waters': He might have ſuſpected that the ſluggiſh, and cowardly Spirits.
Voice of his Mafter might have been as eaſily Formal Volitions, yea Velleities of Good, while
imitated by that imagined Spirit, as his Perſon ; we will not ſo much as ſtep out of the Ship of
he might have feared the bluſtering Tempeft, the our Nature, to walk unto Chriſt, are but the faint
threarning Billows, the yielding Nature of that Motions of vain Hipocriſy. It will be long
devouring Element; but as deſpiſing all theſe enough e'er the Gale of good Wiſhes can carry
Thoughts of Miſdoubt, ſuch is his Deſire to be us to our Heaven; Eaſe layeth the Fooliſh. Ó
near his Maſter, that he ſays, Bid me come to thee Saviour, we have thy Command to come to thee
upon the Waters : He ſays not; Come thou to me. out of the Ship of our natural Corruption: Let no
This had been Chriſt's Act, and not his; neither Sea affright us, let no Tempeſt of Temptation
doth he ſay, Let me come to thee; this had been his withhold us : No Way can be but ſafe, when
Ad, and not Chriſt's; neither doth he ſay, Pray thou art the End.
that I may come to thee, as if this Act had been out Lo, Peter is walking upon the Waves; two
of the Power of either ; but Bid me come to thee; Hands uphold him ; the Hand of Chriſt's Power,
I know thou canſt command both the Waves, the Hand of his own Faith ; neither of them would
and me; me, to be ſo light that I ſhall not bruiſe do it alone: the Hand of Chriſt's Power laid hold
the moiſt Surface of the Waves; the Waves to be on him ; the Hand of his Faith laid hold on the
ſo folid that they ſhall not yield to my Weight : Power of Chriſt commanding ; had not Chriſt's
All Things obey thee; bid me come to thée upon the Hand been powerful, that Faith had been in vain;
Waters.
had not that Faith of his ſtrongly fixed upon
Chriſt,


The Walk upon the Waters.
77


ز
them fore and heavy.ore excellent and uſeful a
Chriſt, that Power had not been effectual to his , fo let us continually rely upon thy Mercy by the
Preſervation ; while we are here in the World, ſtrength of our Faith, Lord, Save us.
we walk upon the Waters; ſtill the ſame Hands The Mercy of Chriſt is at once ſought and
bear us up: if he let go his hold of us, we drown; found ; Immediately Jeſus ſtretched forth his Hand,
if we let go our hold of him, we ſink and ſhriek, and caught him: He doth not ſay, Hadſt thou
as Peter did here ; who, when he ſaw the Wind truſted me, I would have ſafely preſerved thee;
boiſterous, was afraid ; and beginning to fink, but, ſince thou wilt needs wrong my Power and
cried, ſaying, Lord ſave me.
Care, with a cowardly Diffidence, ſink and drown;
When he wiſh'd to be bidden to walk unto but rather, as pitying the Infirmity of his fearful
Chriſt, he thought of the Waters, (Bid me to come Diſciple, he puts out the Hand for his Relief.
to thee on the Waters) he thought not on the Winds, That Hand hath been ſtretch'd forth, for the Aid
which raged on thoſe Waters; or, if he thought of many a one that hath never ask'd it ; never
of a ſtiff Gale, yer that tempeſtuous and ſudden any ask'd it, to whoſe fuccour it hath not been
Guft was out of his Account and Expectation ; ftretched. With what Speed, with what Confi-
thoſe Evils that we are prepared for, have not dence ſhould we flee to that Soveraign Bounty,
ſuch Power over us, as thoſe that ſurpriſe us : from which never any Suitor was ſent away
a good Water-man ſees a dangerous Billow coming empty?
towards him, and cuts it, and mounts over it Jeſus gave Peter his Hand; but withal, he gave
with eaſe ; the unheedy is overwhelmed. O Sa- him a Check: 0 thou of little Faith, why doubtedt
viour, let my hafte to thee be zealous, but not thou? As Peter's Faith was not pure, but mixed
improvidene; e'er I ſet my Foot out of the Ship, with ſome Diftruft ; ſo our Saviour's Help was
let me foreſee the Tempeft; when I have caſt not clear and abſolute, but mixed with fome Re-
the worſt, I cannot either miſcarry or com- proof. A Reproof, wherein there was both a
plain.
Cenſure and an Expoftulation ; a Cenſure of his
So ſoon as he began to fear, he began to fink; Faith, an Expoftulation for his Doubt; both of
while he believed, the Sea was Braſs; when once them fore and heavy.
he began to diſtruít, thoſe Waves were Water. By
He cannot ſink, while he truſts the Power of his Grace, Faith is; by ſo much more ſhameful is
Maſter ; he cannot but ſink when he miſdoubts the Defect of it, and by how much more rea-
it: our Faith
gives us, as Courage and Boldneſs
, ſon here was of Confidence, by ſo much more
fo Succeſs too ; our Infidelity lays us open to all blame-worthy was the Doubt: now Peter had a
Dangers, to all Miſchiefs.
double reaſon of his Confidence; the Command
It was Peter's Improvidence, not to foreſee; it of Chriſt, the Power of Chriſt; the one, in bid-
was his Weakneſs, to fear ; it was the effect of ding him to come; the other, in ſuſtaining him
his Fear, to ſink; it was his Faith that recollects it while he came: to miſdoubt him, whoſe Will he
ſelf, and breaks through his Infidelity; and in knew, whoſe Power he felt, was well worth a Re-
ſinking could ſay, Lord, ſave me : his Foot could prehenſion.
not be ſo ſwift in ſinking, as his Heart in implo When I ſaw Peter ſtepping forth upon the Wa-
ring ; he knew who could uphold him from ſink- ters, I could not but wonder at his great Faith;
ing, and being ſunk, deliver him; and therefore, yet, behold, e'er he can have meaſured many
he ſays, Lord, ſave me.
Paces, the Judge of Hearts taxes him for little
It is a notable both ſign and effect of true Faith, Faith : our Mountains are but Motes to God :
in ſudden Extremities, to ejaculate holy Defires; Would my Heart have ſerved me to dare the do-
and with the Wings of our firſt Thoughts, to flee ing of this that Peter did ? Durſt I have ſet my
up inſtantly to the Throne of Grace for preſent Foot where he did ? Oh Saviour, if thou foundeſt
Succour. Upon Deliberation, it is poſſible for Cauſe to cenſure the Weakneſs and Poverty of his
a Man that hath been careleſs and profane, by Faith, what maiſt thou well ſay to mine ? They
good Means to be drawn to holy Diſpoſitions ; miſtake, that think thou wilt take up with any
but on the ſudden, a Man will appear as he is; thing; thou lookeft for Firmitude and Vigour in
what ever is moſt rife in the Heart, will come thoſe Graces which thou wilt allow in thy beſt
forth at the Mouth: it is good to obſerve how Diſciples, no leſs than Truth.
our Surpriſals find us; the reſt is but forced ; this The firſt Steps were confident, there was Fear
is natural: Out of the abundance of the Heart in the next: Oh the ſudden Alteration of our Af-
the Mouth ſpeaketh : Oh Saviour, no Evil can fe&tions, of our Diſpoſitions ; one Pace varies our
be ſwifter than my Thought ; my Thought ſhall ſpiritual Condition : What hold is there of fo fic-
be upon thee, e'er I can be ſeized upon by the kle Creatures, if we be left never ſo little to our
ſpeedieft Miſchief; at leaſt, if I over-run not felves ? As this lower World wherein we are, is
Evils, I ſhall overtake them.
the Region of Mutability, ſo are we (the living
It was Chriſt, his Lord, whom Peter had offended Pieces of it ) ſubject to a perpetual change: it is
in diſtruſting; it is Chriſt, his Lord, to whom he for the bleſſed Saints and Angels above, to be
fues for Deliverance; his Weakneſs doth nor dif- fixed in Good; while we are here there can be
courage him from his refuge. O God, when we no Conſtancy expected from us, but in Varia-
have diſpleaſed thee; when we have funk in thy bleneſs.
Diſpleaſure, whither ſhould we flee for Aid, but As well as our Saviour loves Peter, yet he chides
to thee, whom we have provoked: againſt thee him. It is the Fruit of his Favour and Mercy
only is our Sin; in thee only is our help; in vain that we eſcape Judgment, not that we eſcape Re-
ſhall all the Powers of Heaven and Earth conſpire proof; had not Peter found Grace with his Ma-
to relieve us , if thou withhold from our fuc- fter, he had been ſuffered to fink in ſilence; now
cour: as we offend thy Juſtice daily by our Sins, he is faved with a Check; there may be more
Love

.
78
Contemplations.

Love in Frowns than in Smiles : whom he loves and all the Succours of a diſtreſſed Languiſhment,
he chaſtiſes : What is chiding but a verbal Caſti- ſhe could not but find ſome mitigation of her Sor-
gation ? And what is Chaſtiſement but a real row; but now, Want began to pinch her no
Chiding? Correct me, O Lord, yet in thy Judg; leſs than her Diftemper, and help to make her
ment, not in thy Fury; Oh let the righteous God perfectly Miſerable.
ſmite me (when I offend) with his gracious Re Yet, could ſhe have parted from her Subſtance
proofs ; theſe ſhall be a precious Oil that ſhall not with eaſe, her Complaint had been the leſs ;
break my Head.
could the Phyſicians have given her, if not Health,
yet Relaxation and Painleſneſs, her Means had
not been misbeſtowed ; but now, ſhe ſuffered many
things from them; many an unpleaſing Potion, ma-
I be bloody I ſue bealed.
ny tormenting Inciſions and Divulfions did ſhe
endure from their Hands; the Remedy was equal
He Time was, O Saviour, when a worthy in Trouble to the Diſeaſe.
TH
Woman offered to touch thee, and was for Yet had the Coſt and Pain been never fo great,
bidden; now a meaner touches thee with Ap-could ſhe have hereby purchaſed Health, the
probation and Encouragement : yet as there was Match had been happy; all the World were no
much difference in that Body of thine, which was Price for this Commodity ; but, alas, her Eftate
the Object of that Touch, ( being now mortal was the worſe, her Body not the better : her Mom
and pafſible, then impaſſible and immortal) to ney was waſted, not her Diſeaſe : Art could give
there was in the Agents ; this a ſtranger, that a her neither Care, nor Hope ; it were injurious
familiar ; this obſcure, that famous.
to blame that noble Science, for that it always
The ſame Actions vary with Time and other ſpeeds not; notwithſtanding all thoſe foveraign
Circumſtances; and accordingly receive their dif- Remedies, Men muft (in their times ) ficken and
like or allowance.
die : even the miraculous Gifts of Healing could
Doubtleſs, thou hadft herein no ſmall reſpect to not preſerve the Owners from Diſeaſe and Diſ-
the Faith of Jairus, unto whoſe Houſe thou wert ſolution.
going ; that good Man had but one only Daugh It were pity but that this Woman ſhould have
ter, which lay fick in the beginning of his Suit, been thus fick; the Nature, the Durableneſs, Colt,
e'er the end, lay dead; while the lived, his Hope Pain, Incurableneſs of her Diſeaſe both ſent her
lived; her Death diſheartned it; it was a great to feek Chriſt, and moved Chriſt to her Cure;
Work that thou meantft to do for him, it was a our Extremities drive us to our Saviour ; his Love
great Word that thou ſaidſt to him, Fear not, be- draws him to be moſt preſent, and helpful to our
lieve, and ſhe ſhall be made whole : to make this Extremities ; when we are forſaken of all Suc-
good, by the touch of the Verge of thy Garment, cours, and Hopes, we are fitteſt for his Redreſs;
thou revivedſt one from the Verge of Death : never are we nearer to Help, than when we de-
How muſt Fairus needs now think, He who by ſpair of Help; there is no Fear, no Danger but
the Vertue of his Garment can pull this Woman in our own Inſenſibleneſs.
out of the Paws of Death, which hath been twelve This Woman was a ſtranger to Chriſt; it ſeems
Years dying, can as well by the Power of his ſhe had never ſeen him; the report of his Mira-
Word pull my Daughter (who hath been twelve cles had lifted' her up to ſuch a Confidence of his
Years living ) out of the Jaws of Death, which Power and Mercy, as that ſhe ſaid in her felf, if
hath newly feiſed on her. It was fir the good I may but touch the Hem of his Garment, I ſhall be
Ruler ſhould be raiſed up with this hanfel of thy whole. The Shame of her Diſeaſe ſtopp'd her
divine Power, whom he came to folicite.
Mouth from any verbal Suit; had her Infir-
That thou mightſt loſe no Time, thou curedſt mity been known , the had been ſhunned and
in thy Paſſage; the Sun ſtands not ſtill to give abhorred, and diſdainfully puc back of all the
his Influences, but diffuſes them in his ordinary Beholders (as doubtleſs where ſhe was known,
Motion : How ſhall we imitate thee, if we ſuffer the Law forced her to live apart) now ſhe con-
our Hands to be out of ure with Good? Our Life ceals both her Grief, and her Deſire, and her
goes away with our Time ; we loſe that which Faith ; and only ſpeaks (where ſhe may be bold)
we improve not.
within her felf; If I may but touch the Hem of his
The Patient laboured of an iſſue of Blood; a Garment, I ſhall be whole.
Diſeaſe, that had not more Pain than Shame; nor I ſeek not Myſteries in the Vertue of the Hem
more natural Infirmity than legal Impurity ; rather than of the Garment : indeed, it was God's
Time added to her Grief; twelve long Years had Command to Iſrael, that they ſhould be marked,
ſhe languiſhed under this woful Complaint; be not only in their Skin, but in their Clothes too:
fides the tediouſneſs, Diſeaſes muſt needs get head thoſe Fringes, and Ribbands upon the Borders of
by continuance; and ſo much more both weaken their Garments, were for holy Memorials of their
Nature and ſtrengthen themſelves, by how much Duty, and God's Law; but that hence ſhe fup-
longer they afflict us ; ſo it is in the Soul, ſo in poſed to find more Vertue and Sanctity in the
the State ; Vices which are the Sickneſſes of both touch of the Hem than of the Coat, Í neither
when they grow inveterate, have a ſtrong Plea diſpute nor believe ; it was the ſight, not the fig-
for their abode and uncontrolableneſs.
nification that ſhe intimated; not as of the beſt
Yet more, to mend the matter, Poverty (which part, but the utmoſt. In all likelihood, if there
is another Diſeaſe) was ſuperadded to her Sick- could have been Vertue in the Garment, the nearer
neſs : She had spent all she had upon Phyſicians; to the Body the more ; here was then the Praiſe
while ſhe had wherewith to make much of her of this Womans Faith, that ſhe promiſeth her ſelf
ſelf, and to procure good Tendance, choice Diet, / Cure, by the touch of the utmoſt Hem ; whoſo-





ever

T be bloody Iſue bealed.
79
ز
ز
ever would look to receive any Benefit from of God's feveral Favours, ſince his Bounty ſets
Chriſt, muſt come in Faith: it is that only which all his Gifts upon the file ? Even the worſt
makes us capable of any Favour ; Satan, the Servant in the Goſpel confeſs’d his Talents, though
common Ape of the Almighty, imitates him alſo he employed them not ; we are worſe than the
in this point: all his Charms and Spells are inef- worſt, if either we misknow, or diſſemble, or for-
fectual without the Faith of the Uſer, of the get them.
Receiver.
Sans
Who 110w can forbear the Diſciples reply,
Yea, the endeavour and Iſſue of all, both hu- Who touched thee, O Lord? The Multitude :
man and ſpiritual Things depends upon our Faith: Doſt thou ask of one, when thou art preſſed by
Who would commit a' Plant, or a Seed to the many. In the midſt of a Throng, doft thou ask,
Earth, if he did not believe to have it nurſed in Wbo touched me?
that kindly Boſom? What Merchant would put Yea, but yet, some one touched me : all thronged
himſelf upon the Guard of an Inch-board in a me ; but one touched me : How Riddle-like fo-
furious Sea, if he did not truſt to the faithful ever it may ſeem to found ; they that thronged
Cuſtody of that Plank? Who would trade, or me, touch'd me not; the only touched me that
travel, or war, or marry, if he did not therein thronged me not, yea, that touched me not :
ſurely truſt he ſhould ſpeed well? What Benefit even 10, O Saviour, others touch'd thy Body with
can we look to carry from a divine Exhortation, theirs ; ſhe touched thy Hem with her Hand,
if we do not believe it will edifie us? From a thy divine Power with her Soul.
Sacramental Banquet ( the Food of Angels) if Thoſe two Parts whereof we conſiſt (the bo-
we do not believe it will nourish our Souls; from dily, the ſpiritual) do in a ſort partake of each
our beſt Devotions, if we do not perſuade our other: the Soul is the Man, and hath thoſe Parts,
felves they will fetch down Bleſſings ? Oh, our Senſes, Adions which are challenged, as proper
vain and heartleſs Services, if we do not ſay, to the Body; this ſpiritual Part hath both an
May I drink - but one drop of that heavenly Hand and a Touch ; it is by the Hand of Faith,
Nettar; May I taſte but one Crumb of that Bread that the Soul toucheth; yea, this alone, both is, and
of Life; May I hear but one Word from the acts all the ſpiritual Senſes of that immaterial and
Mouth of Chrift ; May I ſend up but one hearty divine Part; this ſees,hears, taſteth, toucheth, God;
Sigh or Ejaculation of an holy Deſire to my God, and without this, the Soul doth none of theſe.
I ſhall be whole.
All the Multitude then preſſed Chriſt; he took
According to her Reſolution is her Practice ; not that for a Touch; ſince Faith was away ;
ſhe touched, but ſhe came behind to touch ; only ſhe touched him, that believed to receive
whether for Humility, or her Secrecy rather; as Vertue by his Touch. Outward Faſhionableneſs
defiring to ſteal a Cure, unſeen, unnoted; ſhe comes into no Account with God; that is only
was a Jewels, and therefore well knew, that done which the Soul doth; it is no hoping that
her Touch was (in this Cafe) no better than a Vertue ſhould go forth from Chriſt to us, when
Pollution; as hers, perhaps, but not of him. For no hearty Defires go forth from us to him ; He
on the one ſide, Neceſſity is under no poſitive that is a Spirit looks to the Deportment of that
Law ; on the other, the Son of God was not Part which reſembleth himſelf: as without it the
capable of Impurity; thoſe may be defiled with a Body is dead, ſo without the Adions thereof, bo-
Touch, that cannot heal with a Touch : he that dily Devotions are but Carcaffes. SUBS
was above Law is not compriſed in the Law ; be What reaſon had our Saviour to challenge this
we never ſo unclean, he may heal us, we cannot Touch ? Some Body touched me : the Multitude (in
infe& him : 0 Saviour, my Soul is ſick and foulone Extreme ) denied any Touch at all : Peter
enough, with the ſpiritual Impurities of Sin, let in another Extreme ) affirmed an over-touching
me by the Hand of Faith lay hold but upon the of the Multitude; betwixt both, he who felt it
Hem of thy Garment (thy Righteouſneſs is thy can ſay, ſome Body touched me; not all, as Pe-
Garment) it shall be both clean and whole.
ter; not none, as the Multitude ; but ſome Bo-
Who would not think but a Man might lade up dy : How then, O Saviour, how doth it appear
a Diſh of Water out of the Sea, unmiſſed? Yet that fome Body touched thee? for I perceive
that Water, (though much ) is finite ; thoſe Vertue is gone out from me ; The Effect proves
Drops are within Number; that Art which hath the Act ; Vertue gone out evinces the Touch :
reckoned, how many Corns of Sand, would make theſe two are, in thee, convertible ; Vertue can-
up a World, could more eaſily compute how ma not go out of thee but by a Touch; and 110 Touch
ny Drops of Water would make up an Ocean ; can be of thee without Vertue going out from
whereas the Mercies of God are abſolutely in- thee. That which is a Rule in Nature, That
finite, and beyond all poffibility of Proportion : every Agent works by a Contact, holds fpiricual-
and yet, this bafhful Soul cannot ſteal one Drop ly too ; then doſt thou, O God, work upon our
of Mercy from this endleſs, boundleſs, bottom- Souls, when thou toucheft our Hearts by the Spi-
lefs Sea of divine Bounty, but it is felt and que- rit; then do we re-act upon thee, when we couch
ſtioned; and Jeſus ſaid, Who touched me.
thee by the Hand of our Faith and Confiderce
Who can now ſay that he is a poor Man that in thee ; and in both theſe, Vertue goes out from
reckons his ſtore, when that God, who is rich in thee to us; yet goes not ſo out, as that there is
Mercy, doth fo? He knows all his own Blef- leſs in thee : in all bodily Emanations, whofe
fings, and keeps juft Tallies of our Receits ; de- Powers are but finite, it muſt needs follow, that
livered ſo much Honour to this Man ; to that, the more is ſent forth, the leſs is reſerved; but, as
fo much Wealth ; ſo much Knowledge to one, it is in the Sun, which gives us Light, yet lofeth
to another ſo much Strength: How carefully none ever the more (the Luminoſity of it being
frugal ſhould we be in the Notice, Account, ufage no whit impaired by that perpetual emillion of
lightſome
ز

80
Contemplations.
ment.
more.
lightſome Beams) ſo, much more is it in thee, Yer even this great Faith wanted not fome
the Father of lights. Vertue could not go out Weakneſs; it was a poor Conceit in this Woman,
of thee without thy knowledge, without thy ſend that she thought ſhe might receive fo Soveraign
ing ; neither was it in a diſlike, or in a grudging a Remedy from Chriſt, without his Heed, without
exprobration that thou faidſt, Vertue is gone out from his Knowledge; now, that ſhe might ſee ſhe had
me; nothing could pleaſe thee better, than to feel truſted to a Power, which was not more bounti-
Vertue fetch'd out from thee, by the Faith of the ful than ſenſible ; and whoſe Goodneſs did not
Receiver; it is the nature and praiſe of Good to exceed his Apprehenſion; but one that knew what
be communicative ; none of us would be other he parted with, and willingly parted with that
than liberal of our little, if we did not fear it which he knew beneficial to fo faithful a Recei-
would be leſſened by imparting; thou that know-ver, he can ſay, Some Body bath touched me, for I
eft thy Store ſo infinite, that participation doth perceive Vertue is gone out from me.
As there was an
only glorifie, and not diminiſh it, canſt not but Error in her Thought, ſo in our Saviour's Words
be mere willing to give, than we to receive. If there was a Correction : His Mercy will not let
we take but one Drop of Water from the Sea, or her run away with that ſecret Offence; it is a
one Corn of Sand from the Shoar, there is ſo great Favour of God to take us in the Manner,
much (though inſenſibly ) leſs; but were we and to fhame our Cloſeneſs : We ſcower off the
capable of Worlds of Vertue and Benedi&ion from Ruſt from a Weapon that we efteem, and prune
that Munificent Hand, our enriching could no the Vine we care for : Oh God, do thou ever
whit impoveriſh thee, thou which wert wont to find me out in my Sin; and do not paſs over
hold it much better to give than to receive, canſt my leaſt Infirmities, without a feeling Control-
not but give gladly. Fear not, O my Soul, to
lade plentifully at this Well, this Ocean of Mer Neither doubt I, but that herein, O Saviour,
cy, which, the more thou takeſt, overflows the thou didft graciouſly forecaſt the ſecuring of the
Conſcience of this faithful (though overſeen)
But why then, O Saviour, why didſt thou thus Patient; which might well have afterwards raiſed
Enquire, thus Expoftulate ? Was it for thy own ſome juſt Scruples, for the filching of a Cure;
ſake, that the Glory of the Miracle might thus for Unthankfulneſs to the Author of her Cure;
come to Light, which otherwiſe had been ſmo- the continuance whereof the might have good
thered in Silence ? Was it for Fairus his fake, that reaſon to miſdoubt, being ſurreptitiouſly gotten,
his depreſſed Heart might be raiſed to a Confi- ingratefully concealed; for prevention of all theſe
dence in thee, whoſe mighty Power he ſaw pro- Dangers, and the full quieting of her troubled
ved by this Cure, whole Omniſcience he ſaw Heart, how fitly, how mercifully didſt thou bring
proved by the knowledge of the Cure? Or, was forth this cloſe Buſineſs to the light, and clear it
it chiefly for the Womans fake ; for the p aiſe to the bottom ? It is thy great Mercy to foreſee
of her Faith, for the ſecuring of her Con- our Perils, and to remove them, e'er we can ap-
ſcience ?
prehend the fear of them : as ſome skilful Phyſi-
It was within her ſelf that ſhe ſaid, If I may cian, who perceiving a Fever, or Frenzy coming,
but touch; none could hear this Voice of the Heart, which the diſtempered Patient little miſdoubts,
but he that made it ; it was within her ſelf, that by ſeaſonable Applications, anticipates that grie-
the Cure was wrought ; none of the Beholders vous Malady ; ſo as the ſick Man knows his Safe-
knew her Complaint, much leſs her Recovery ; ty, e'er he can fufpect his Danger.
none noted her Touch, none knew the occaſion Well might the Woman think, He who can
of her Touch : What a Pattern of powerful Faith thus cure, and thus know his Cure, can as well
had we loſt, if our Saviour had not called this know my Name, and deſcry my Perſon, and
Ad to trial. As her Modeſty hid her Diſeaſe, ſo thame and puniſh my Ingratitude ; with a pale
it would have hid her Vertue; Chriſt will not ſuf-Face, therefore, and a trembling Foot, ſhe comes,
fer this Secrecy : Oh the marvellous, but free Di- and falls down before him, and humbly acknow-
ſpenſation of Chriſt; one while he enjoins a Si- ledges what ſhe had done, what ſhe had obtained;
lence to his re-cured Patients; and is troubled But the Woman finding ſhe was not hid, &c.
with their divulgation of his Favour, another Could ſhe have perceived that ſhe might have
while (as here) he will not loſe the Honour of flily gone away with the Cure, ſhe had not con-
a ſecret Mercy, but fetches it out by his Inquiſi- felfed it ; ſo had ſhe made God a loſer of Glory,
tion, by his Profeffion; Who hath touched me, for I and her ſelf an unthankful Receiver of ſo great
perceive Vertue is gone out from me? As we ſee in a Benefit.
the great Work of his Creation, he hath placed Might we have our own Wills, we ſhould be in-
fome Stars in the midſt of Heaven, where they jurious both to God and our ſelves; Nature lays
may be moſt conſpicuous; others he hath ſet ſuch Plots as would be ſure to befool us; and is
in the Southern obfcurity, obvious to but few witry in nothing but deceiving her ſelf. The on-
Eyes : In the Earth he hath planted ſome Flowers ly way to bring us home, is to find we are found;
and Trees, in the famous Gardens of the World; and to be convinced of the diſcovery of all our
others, no leſs beautiful, in untracked Woods, or Evaſions; as ſome unskilful Thief that finds the
wild Deſarts, where they are either not ſeen, or Owners Eye was upon him, in his pilfering, lays
not regarded.
down his ſtolen Commodity with ſhame : contra-
O God, if thou haſt intended to glorifie thy rily, when a Man is poſſeſſed with a Conceit of
ſelf by thy Graces in us, thou wilt find Means Secrecy, and cleanly Eſcapes, he is emboldened in
to fetch them forth into the notice of the World ; his Leudneſs: the Adulterer chuſes the Twilight,
otherwiſe, our very Priv.cy ſhall content us, and and ſays no Eye fall ſee me ; and joys in the
qug
ſweetneſs of his ſtolen Waters. O God, in the
deepeſt
praiſe thee.

JAIRUS and bis Daughter.
81
deepeſt Darkneſs, in my moſt inward Retiredneſs, Oh happy Difmiffion, Go in Peace: How unqui-
when none fees me, when I ſee not my ſelf, yet et had this poor Soul formerly been ; ſhe had no
let me then ſee thine all-feeing Eye upon me; outward Peace with her Neighbours; they ſhun-
and if ever mine Eyes ſhall be ſhut, or held with ned and abhorred her Preſence in this Condition ;
a prevailing Temptation; check me with a ſpee-yea they muſt do ſo : She had no Peace in Body
dy Reproof, that with this abaſhed Patient, I may that was pained, and vexed with ſo long and foul
come in, and confeſs my Error, and implore thy a Diſeaſe. Much leſs had ſhe Peace in her Mind,
Mercy
which was grievouſly diſquieted with Sorrow for
It is no unuſual thing for Kindneſs to look her Sickneſs, with Anger and Diſcontentment
ſternly for the Time, that it may endear it felf at her torturing Phyſicians, with fear of the Con-
more when it lifts to be diſcovered; with a fe- tinuance of ſo bad a Gueſt; her Soul (for the
vere Countenance did our Saviour look about him, preſent ) had no Peace, from the senſe of her
and ask, who touched me? When the Woman comes Guiltineſs, in the Carriage of this Buſineſs; from
in trembling, and confefling, both her Ad, and the conceived Diſpleaſure of him, to whom the
Succeſs, he clears up his Brows, and ſpeaks com came for Comfort and Redreſs. At once now
fortably to her ; Daughter, be of good cheer, thy Faith doth our Saviour calm all theſe Storms; and in
bath made thee whole, go in peace. ºo ſweet and ſea-one Word and Act, reſtores to her Peace with
ſonable Word, fit for thoſe merciful and divine her Neighbours, Peace in her ſelf; Peace in Bo-
Lips ; able to ſecure any Heart, to diſpel any dy, in Mind, in Soul. Go in Peace
. Even ſo,
Fears: Still, O Saviour, thou doſt thus to us; Lord, it was for thee only, who art the Prince of
when we fall down before thee, in an awful De- Peace, to beſtow thy Peace where thou pleaſeſt:
jectedneſs, thou reareft us up with a cheerful and Our Body, Mind, Soul, Eſtate is thine, whether
compaſſionate Encouragement; when thou findeſt to afflict, or eaſe. It is a wonder if all of us do
us bold and preſumptuous, thou loveſt to take us not ail ſomewhat ; in vain ſhall we ſpeak Peace
down ; when humbled, it is enough to have pro- to our ſelves, in vain ſhall the World ſpeak Peace
ſtrated us; like as that Lion of Bethel worries to us, except thou ſay to us, as thou didſt to this
the diſobedient Prophet, guards the poor Afs, that diſtreſſed Soul, Go in Peace.
ſtood quaking before him; or, like ſome mighty
Wind, that bears over a tall Elm, or Cedar, with
DEON
the fame Breath that it raiſeth a ſtooping Reed;
fon
or, like ſome good Phyſician, who finding the
JA IR u s and his Daughter.
Body obſtructed, and ſurcharged with ill Hu hotel
mours, evacuates it, and when it is ſufficiently Ow troubleſome did the Peoples Importuni-
pulled down, raiſes it up with Soveraign Cordials. ty ſeem to Fairus ? That great Man came
And ſtill, do thou ſo to my Soul, if at any to ſue unto Jefus, for his dying Daughter; the
time thou perceiveft me ſtiff, and rebellious, rea-Throng of the Multitude intercepted him : Eve-
dy to face out my Sin againſt thee ; ſpare me not; ny. Man is moſt ſenſible of his own Neceſſity : It
let me ſmart, till I relent; but a broken and con- is no ſtraining Courteſie in the Challenge of our
trite Heart, thou wilt not, O Lord; O Lord do Intereſt in Chriſt : there is no unmannerlineſs in
not reject.
sicholour Strife for the greateſt Share in his Preſence,
It is only thy Word, which gives what it fe and Benediction.
quires, Comfort and Confidence. Had any other or That only Child of this Ruler, lay a dying
shaken her by the Shoulder, and cheared her up when he came to ſolicite Chriſt's Aid; and was
againſt thoſe oppreſſive Paſſions, it had been but dead while he ſolicited it: There was Hope in
wafte Wind : No Voice but his, who hath Power her Sickneſs; in her Extremity there was Fear,
to remit Sin, can ſecure the Heart from the Con- in her Death, Deſpair and Impoſſibility ( as they
ſcience of Sin, from the Pangs of Conſcience : thought) of Help: Thy Daughter is dead, trouble not
In the midſt of the Sorrows of my Heart, thy the Maſter C. When we have to do with a meer
Comforts O Lord, thy Comforts only have Power | finite Power, this Word were but juſt. He was
to refreſh my Soul. Her Cure was Chriſt's Ad, a Prophet no leſs than a King, that faid ; while
yet he gives the Praiſe of it to her, Thy Faith bath the Child was yer alive, I faited and wept, for I
made thee whole : He had ſaid before, Vertue is gone faid, who can tell whether God will be gracious
out from me; now he acknowledges a Vertue in- to me that the Child may live; but now he is
herent in her : It was his Vertue that cured her, dead, wherefore ſhould I faſt? Can I bring him
yet he graciouſly cafts this Work upon her Faith; back again? I ſhall go to him, but he ſhall not
not that her Faith did it, by way of Merit, by way return to me : But ſince thou haſt to do with an
of Efficiency, but by way of Impetration ; fo much Omnipotent Agent, know now, O thou faithleſs
did our Saviour regard that Faith which he had Meſſenger, that Death can be no Bar to his Pow-
wrought in her, that he will honour it with the er; how well would it have become thee, to have
Succeſs of her Cure. Such, and the ſame, is ſtill faid, Thy Daughter is dead ; but who can tell whe-
the Remedy of our ſpiritual Diſeaſes, our Sins: ther thy God and Saviour will not be gracious to
By Faith we are juſtified, by Faith we are ſaved; thee that the Child may revive ? Cannot he in
thou only O Saviour canſt heal us ; thou wilt not whoſe Hands are the Iſſues of Death, bring her
heal us but by our Faith ; not as it iſſues from us, back again?
but as it appropriates thee; the Sickneſs is ours,1- Here were more Manners than Faith, Trouble
the Remedy is ours ; the Sickneſs is our own by not the Maſter? Infidelity is all for Eaſe, and thinks
Nature; the Remedy ours by thy Grace, both every good Work tedious ; that which Nature ac-
working, and accepting it; our Faith is no leſs counts troubleſome, is pleaſing and delightful to
from thee, than thy Cure is from our Faith. Grace : Is it any Pain for an hungry Man to eat?
LII
Sa.
HO

82
dgn Contemplations. A
vatten
O Saviour it was thy Meat and Drink to do thy , If ever Expreſlions of Sorrow found well, it is
Father's Will ; and his Will was that thou ſhouldeſt when Death leads the Quire. Soon doth our Sa-
bear our Griefs, and take away our Sorrows: It viour charm this Noiſe; and turns thefe unſeaſon-
cannot be thy Trouble which is our Happineſs, able Mourners ( whether formal, or ſerious ) out
that we muft ftill fue to thee.
of Doors. Not that he diſlikes Mufick, whether
The Meſſenger could not fo whiſper his ill to condole or comfort ; but that he had Life in
News, but Feſus heard it'; Jairus hears that he his Eye; and would have them know, that he
feared ; and was now heartleſs with ſo ſad held theſe Funeral Ceremonies, to be too early
Tidings; he that reſolved not to trouble the and long before their time : Give Place, for the
Maſter, meant to take ſo much more Trouble to Maid is not dead but ſleepeth : Had fhe been dead,
himſelf; and would now yield to a hopeleſs Sor- ſhe had but ſlept ; now ſhe was not dead, but
row: He, whoſe work it is to comfort the Af- aſleep, becauſe he meant this Nap of Death ſhould
flicted, rouzeth up the dejected Heart of that pen- be ſo ſhort, and her awakning fo ſpeedy; Death
five Father : Fear not, believe only, and ſhe shall be and Sleep are alike to him, who can caſt whom
made whole. The Word was not more cheerful he will into the ſleep of Death, and awake
than difficult ; Fear not: Who can be inſenſible when, and whom he pleaſeth out of that deadly
of ſo great an Evil ? Where Death hath once Sleep.
ſeized, who can but doubt he will keep his Hold ; Before, the People, and Domeſticks of Fairus
no leſs hard was it, not to grieve for the Loſs of an held Jefus for a Prophet, now they took him for
only Child, than not to fear the Continuance of a Dreamer ; Not dead but aſleep? They that came
the Cauſe of that Grief.
to mourn cannot now forbear to laugh : Have
In a perfect Faith there is no Fear ; by how we piped at ſo many Funerals, and ſeen and la-
much more we fear, by ſo much leſs we believe : mented ſo many Corpſes, and cannot we diftin-
Well are theſe two then coupled, Fear not, believe guiſh betwixt Sleep and Death? The Eyes are
only: O Saviour, if thou didſt not command us ſet, the Breath is gone, the Limbs are ftiff and
ſomewhat beyond Nature, it were no thank to us cold; Whoever dyed, if he do but ſleep? How
to obey thee : While the Child was alive, to be eaſily may our Reaſon, or Senſe befool' us in di-
lieve that it might recover, it was no hard Task; vine Matters? Thoſe that are competent Judges
but now, that ſhe was fully dead, to believe ſhe in natural Things, are ready to laugh God to
ſhou'd live again, was a Work not eaſie for fairus, ſcorn, when he ſpeaks beyond their Compaſs;
to apprehend, though eaſie for thee to effect, and are by him juſtly laughed to ſcorn, for their
yet muſt that be believed ; elſe, there is no Ca- unbelief: Vain and faithleſs Men! As if that un-
pacity of ſo great a Mercy : As Love, ſo Faith limitted Power of the Almighty could not make
is ſtronger than Death ; making thoſe Bonds no good his own Word ; and turn either Sleep into
other than ( as Sampſon did his Withs ) like Death, or Death into Sleep, at pleaſure. E'er
Threads of Tow. How much natural Impoſſiblity many Minutes, they ſhall be aſhamed of their Er-
is there in the return of theſe Bodies from the ror and Incredulity.
Duft of their Earth, into which, through many. There were Witneſſes enough of her Death,
Degrees of Corruption, they are, at the laſt, there ſhall not be many of her Reſtoring : Three
mouldred: Fear not, O my Soul, believe only : choiſe Diſciples, and the two Parents are only
it muſt, it ſhall be done.
admitted to the View, and Teſtimony of this mi-
The Sum of Fairus his firſt Suit, was for the raculous Work: The Eyes of thoſe incredulous
Health, not for the Reſuſcitation of his Daugh- Scoffers were not worthy of this Honour : Our
ter ; now that ſhe was dead, he would if he durft, Infidelity makes us incapable of the ſecret Fa-
have been glad to have asked her Life ; and now, vours, and the higheſt" Counfels of the Al-
behold, our Saviour bids him expect both her Life, mighty.
and her Health : Thy Daughter Mall be made whole : What did theſe Scorners think and ſay, when
Alive from her Death, whole from her Di- they ſaw him putting the Min trels, and People
ſeaſe.
'S те
out of Doors? Doubtleſs the Maid is but aſleep;
Thou didft not, O Jairus, thou daredſt not ask the Man fears left the Noiſe ſhall awake her ; we
ſo much as thou receivedft: How glad wouldeſt muſt ſpeak and tread ſoftly that we diſquiet her
thou have been, ſince this laſt News, to have not : What will he and his Diſciples do the while?
had thy Daughter alive, though weakly and fick- Is it not to be feared they will ſtartte her out of
ly; now, thou ſhalt receive her not Living only, her Reft? Thoſe that are ſhut out from the Par-
but Sound and Vigorous. Thou doſt not, O Sa- ticipation of God's Counſels, think all his Words
viour, meaſure thy Gifts by our Petitions, but by and Projects no better than Fooliſhneſs. But art
our Wants, and thine own Mercies.
thou, O Saviour, ever the more diſcouraged by
This work might have been as eaſily done by an the Deriſion and Cenfure of theſe ſcornful Unbea
abſent Command ; the Power of Chriſt was there, lievers ? Becauſe Fools jeer thee, doſt thou forbear
while himſelf was away; but he will go Perſo- thy Work ? Surely I do not perceive that thou
nally to the Place, that he might be confeſſed the heedeſt them, fave for Contempt; or careſt more
Author of ſo great a Miracle. O Saviour, thou for their Words than their Silence. It is enough
loveſt to go to the Houſe of mourning ; thy chief that thine Act ſhall foon honour thee, and con-
Pleaſure is the Comfort of the Aflicted: What a vince them: He took her by the Hand, and called,
Confufion there is in worldy Sorrow? The Mo-Saying, Majd ariſe, and her Spirit came again, and
ther ſhrieks, the Servants cry out ; the People The aroſe ſtraightway.
make lamentation, the Minſtrels howl, and ſtrike How could that Touch, that Call, be other
dolefully ; ſo as the Ear might queſtion whether than effe&ual? He who made that Hand, touch-
the Ditty, or the Inſtrument were more heavy: ed it; and he who ſhall once ſay, Ariſe ye Dead,
laid
The Motion of the two fiery Diſciples repelled.
83

ſaid now, Maid ariſe. Death cannot but obey was neceſſary there ſhould be Purveyors and Har-
him who is the Lord of Life: The Soul is ever bingers, to procure Lodgings and Proviſion for ſo
equally in his Hand who is the God of Spirits : It large a Troop : Some of his own Retinue are ada
cannot but go, and come at his Command : When dreſſed to this Service; they ſeek not for Palaces
he ſays Maid ariſe, the now-diffolved Spirit knows and Delicates, but for Houſe-room and Vi&tuals :
his Office, his Place, and inſtantly reaſſumes that It was he whoſe the Earth was, and the Fulneſs
room which by his Appointment it had left. thereof; whoſe the Heavens are, and the Manfi-
O Saviour, if thou do but bid my Soul to ariſe ons therein ; yet he, who could have commande
from the Death of Sin, it cannot lie ſtill ; if thou ed Angels, ſues to Samaritans: He that filled and
bid my Body to ariſe from the Grave, my Soul comprehended Heaven, ſends for Shelter in a sam
cannot but glance down from her Heaven, and maritane Cottage: It was thy Choice, O Saviour,
animate it ; in vain ſhall my Sin, or my Grave to take upon thee the Shape, not of a Prince, but
offer to with-hold me from thee. Ben
Boniche
of a Servant : How can we either negle& Means,
The Maid revives ; not now to languiſh for a or deſpiſe Homelineſs, when thou the God of all
Time upon her Sick-bed ; and by ſome faint De- the World, wouldſt ſtoop to the Suit of ſo poor a
grees to gather an inſenſible Strength, but at once Proviſion,
She ariſes from her Death, and from her Couch: We know well in what Terms the Samaritans
At once ſhe puts off her Fever, with her Diſſo- ftood with the Jews; ſo much more hoftile, as
lution ; ſhe finds her Life, and her Feet at once : they did more ſymbolize in Matter of Religion :
At once ſhe finds her Feet and her Stomach : He No Nations were mutually ſo hateful to each
commanded to give her Meat. Omnipotency other. A Samaritan's Bread was no better than
doth not uſe to go the Pace of Nature: All God's Swine’s-fleſh ; their very Fire and Water was not
immediate Works are ( like himſelf) perfect: He more grudged than Infectious. The looking to-
that raiſed her ſupernaturally, could have ſo fedwards Jeruſalem, was here cauſe enough of Re-
her; it was never the Purpoſe of his Power, to pulſe : No Enmity is ſo deſperate, as that which
put ordinary Means out of Office.
ariſes from Matter of Religion : Agreement in
ſome Points, when there are Differences in the
main, doth but advance Hatred the more.
The Motion of the two fiery Di- fue for a Lodging, than to hear him repelled
It is not more ſtrange to hear the Son of God
ſciples repelled.
repelled. Upon fo churliha Denyal, the two angry Dif
Isiolood ciples return to their Maſter on a fiery Errand :
Lord wilt thou that we command Fire to come down
HE Time drew now on, wherein Jeſus muſt from Heaven and conſume them, as Elias did?
be received up; he muſt take Death in his The Sons of Thunder would be Lightning
Way. Calvary is in his Paſſage to Mount Olivet : ftrait ; their Zeal, whether as Kinſmen, or Difa
He muſt be lift up to the Croſs; thence to climb ciples, could not brook ſo harſh a Refuſal; as
into his Heaven ; yet this comes not into mention, they were naturally more hot than their Fellows,
as if all the thought of Death were ſwallowed up fo now, they thought their Piecy bad them bé
in this Victory over Death; neither, O Saviour, ! impatient.
alon
is it otherwiſe with us, the weak Members of thy Yet they dare not but begin with leave, Maſter,
Myſtical Body: We muſt dye, we ſhall be glori- wilt thou? His Will muſt lead theirs; their Cho-
fied; what if Death ſtand before us? We look be- ler cannot drive their Wills, before his ; all their
yond him, at that Tranſcendent Glory: How Motion is from him only: True Diſciples are
ſhould we be diſmaid with that Pain which is at like thoſe artificial Engines which go no other-
tended with a Bleſſed Immortallity?
wiſe than they are ſet ; or like little Children,
The ſtrongeſt Receipt againſt Death is the hap- that ſpeak nothing but what they are taught. Ó
py Eſtate that follows it ; next to that, is the Saviour, if we have Wills of our own, we are not
Fore-expectation of it, and Reſolution againſt it: thine : Do thou ſet me, as thou wouldſt have me
He ſtedfaſtly ſet his Face to go to Jeruſalem : Jeruſalem go ; do thou teach me what thou wouldſt have
the Neſt of his Enemies, the Amphitheater of his me ſay, or do.
Conflicts, the fatal Place of his Death: Well did A mannerly Preface leads in a faulty Suit;
leads in a faulty Suite
he know the Plots and Ambuſhes that were there Maſter, wilt thou that we command Fire to come down
laid for him, and the bloody Iſſue of thoſe Deſigns : from Heaven and conſume them? Faulty, both in Pre-
Yet he will go, and goes reſolved for the worſt. ſumption and in deſire of private Revenge: I do
It is a ſure and wiſe Way to ſend our Thoughts not hear them ſay, Maſter, will it pleaſe thee,
before us to grapple with thoſe Evils, which we who art the fole Lord of the Heavens and the
know muſt be incountred : The Enemy is half Elements, to command Fire from Heaven upon
overcome, that is well prepared for. The ſtrong- theſe Men ; but, Wilt thou that we command? As
eft Miſchief may be outfaced with a ſeaſonable if, becauſe they had Power given them, over Dif-
Fore-reſolution.
eaſes, and unclean Spirits, therefore Heaven and
There can be no greater Diſadvantage than the Earth were in their managing : How eaſily might
ſuddenneſs of a Surpriſal: O God, what I have they be miſtaken. Their large Commiſſion had
not the Power to avoid, let me have the Wiſdom the juſt Limits; Subjects that have munificent
to expect.
Grants from their Princes can challenge nothing
The Way from Galilee to Judea lay through the beyond the Words of their Patent: And if the
Region of Samaria, if not the City : Chriſt now fetching down Fire from Heaven were leſs than
towards the End of his Preaching, could not but the diſpoſſeſſing of Devils (ſince the Devil ſhall
be attended with a Multitude of Followers: It enable the Beaſt to do thus much ) yer how poſ-
1 1 1 2
ſible
TH
84
Contemplations. to srosto M 341

fible is it to do the greater, and ſtick at the leſs, was not your Spleen, but your Zeal, that was
where both depend upon a delegated Power? The guilty of fo bloody a Suggeſtion ; your Indigna-
Magicians of Ægypt could bring forth Frogs and tion could not but be itirred to ſee the great
Blood, they could not bring Lice; ordinary Cor- Prophet and Saviour of the World ſo unkindly re-
ruption can do that which they could not. bris pelled; yet all this will not excuſe you from a
It is the Faſhion of our bold Nature, upon an raih Cruelty, from an inordinate Rage.
Inch given, to challenge an Ell; and where we Even the beſt Heart may eaſily be miſcarried
find our ſelves graced with ſome Abilities, to flat- with a well-meant Zeal; no Affection is either
ter our ſelves with the Faculty of more.
more neceſſary, or better accepted ; love to any
I grant, Faith hath done as great Things as Object cannot be fevered from hatred of the con
ever Preſumption undertook ; but there is great trary : whence it is that all Creatures, which
difference in the Enterpriſes of both; the one have the concupiſcible part, have alſo the iraſci
hath a Warrant, either by Inſtinct, or exprefs ble adjoined unto it ; Anger and Diſpleaſure is
Command; the other, none at all. Indeed, had not ſo much an Enemy, as a Guardian and Cham-
theſe two Diſciples either meant, or faid, Maſter, pion of Love : whoever therefore is rightly af-
if it be thy Pleaſure to command us to call down feated to his Saviour, cannot but find much Re
Fire from Heaven, we know thy Word ſhall en-gret at his Wrongs: Oh gracious, and divine Zeal,
able us to do what thou requireſt ; if the Words the kindly Warmth and vital Temper of Piety,
be ours, the Power ſhall be thine; this had been whither haft thou withdrawn thy ſelf from the
but holy, modeſt, faithful ; but if they ſuppoſed cold Hearts of Men? Or, is this according to the
there needed nothing ſave a Leave only, and that juft Conftitution of the old and decrepit Age of
(might they be but let looſe) they could go the World, into which we are fallen ? How ma-
alone, they preſumed, they offended.
ny are there that think there is no Wiſdom but in
Yet had they thus over-ſhot themſelves in ſome a dull Indifferency? and chuſe rather to freeze
pious and charitable Motion, the Fault had been than burn? How quick and apprehenſive are Men
the leſs ; now the Act had in it both Cruelty and in Caſes of their own Indignities, how inſenſible
private Revenge ; their Zeal was not worthy of of their Saviours ?
more Praiſe, than their Fury of Cenſure. That But, there is nothing ſo ill as the Corruption of
Fire ſhould fall down from Heaven, upon Men, the beſt; rectified Zeal is not more commenda-
is a fearful thing to think of; and that which ble and uſeful, than inordinate and miſguided is
hath not been often done. It was done in the hateful and dangerous : Fire is a neceffary and
Caſe of Sodom, when thoſe five unclean Cities, beneficial Element, but if it be once miſplaced,
burned with the unnatural Fire of helliſh Luft and have caught upon the Beams of our Houſes,
it was done two ſeveral times at the
Süit of El or Stacks of our Corn, nothing can be more
jah; it was done (in an height of trial) to that direful.
great Pattern of Patience: I find it no more, and Thus, ſometimes Zeal turns Murder (they that
tremble at theſe I find.
kill you ſhall think they do God Service) ſome-
But beſides the Dreadfulneſs of the Judgment times Frenzy, ſometimes rude Indiſcretion
it felf, who can but quake at the Thought of the wholeſom and bleſſed is that Zeal that is well
Suddenneſs of this Deſtruction, which ſweeps grounded and well governed ; grounded upon
away both Body and Soul in a ſtate of Unprepa- the Word of Truth, not upon unſtable Fancies:
ration, of Unrepentance ; ſo as this Fire ſhould governed by Wiſdom and Charity ; Wiſdom, to
but begin a worſe ; this heavenly Flame ſhould avoid Raſhneſs and Exceſs ; Charity, to avoid juſt
but kindle that of Hell.
Offence.
Thus unconceivably heavy was the Revenge, No Motion can want a Pretence; Elias did
but what was the Offence? We have learned not fo; why not we? He was an holy Prophet ; the
to think any Indignity light, that is offered to the Occaſion, the Place abludes not much ; there
Son of God; but we know theſe ſpiritual Af- Wrong was offered to a Servant, here to his Ma-
fronts are capable of Degrees : Had theſe Sama- fter; there to a Man, here to a God and Man;
ritans reviled Chriſt and his Train, had they vio- if Elias then did it, why not we? There is no
lently aſſaulted him, had they followed him with thing more perilous than to draw all the Actions
Stones in their Hands and Blaſphemies in their of holy Men into Examples : For, as the beſt
Mouths, it had been a juft Provocation of ſo hor- Men have their weakneſſes; ſo they are not pri-
rible a Vengeance ; now the Wrong was only vileged from letting fall unjuſtifiable Actions; be-
negative, they received him not: and that, not fides that, they may have had perhaps peculiar
out of any particular Quarrel or diſlike of his Per- Warrants, ſigned from Heaven, whether by In-
fon, but of his Nation only; the Men had been ſtinet or ſpecial Command, which we ſhall ex-
welcome, had not their Country diftafted : All pect in vain. There muſt be much Caution uſed
the Charge that I hear our Saviour give to his in our imitation of the beſt Patterns, (whether
Diſciples, in caſe of their Rejection, is, if they re in reſpect of the Perſons or Things; ) elſe we
ceive you not, ſhake off the Duſt of your Feet ; yet, ſhall make our felves Apes, and our Acts finful
this was amongſt their own; and when they went Abſurdities.
on that facred Errand of publiſhing the Goſpel of It is a rare thing for our Saviour to find fault
Peace ; theſe were Strangers from the Common- with the Errors of Zeal, even where have ap-
wealth of Iſrael; this Meaſure was not to Prea-peared ſenſible Weakneſſes; if Moſes in a ſacred
chers, but to Travelers; only a meer inhoſpita- Rage and Indignation, break the Tables written
lity to miſliked Guets; yet, no leſs Revenge with God's own Hand, I find him not checked :
will ſerve them, than Fire from Heaven.
here our meek Saviour turns back and frowns
I dare ſay for you, ye holy Sons of Zebedd:e, it | upon his furious Suitors, and takes them up round-
ly,
The Ten Lepers.
85

ly, re know not of what Spirit ye are : The Faults mies loſt but an Ear in that ill Quárrel, thou
of Uncharitableneſs cannot be ſwallowed up in gaveſt that Ear to him, who came to take Life
Zeal ; if there were any Colour to hide the Ble- from thee : I find ſome whom thou didit ſcourge
miſhes of this Mifdiſpoſition, it ſhould be this and correct, as the facrilegious Money-changers ;
crimſon Dye. But he that needs not our Lye, none whom thou killedit : not that thou either
will let us know he needs not our Injury, and loveſt not, or requireſt not the duly fevere exe-
hates to have a good Cauſe fupported by the vio- cution of Juſtice : Whoſe Sword is it that Princes
lation of our Charity ; we have no reaſon to dif- bear but thine ? Offenders muſt ſmart and bleed;
claim our Paſſions; even the Son of God chides this is a juſt Sequel, but not the Intention of thy
ſometimes, yea, where he loves ; it offends not Coming ; thy Will, not thy Drift. Un site
that our Affe&ions are moved, but that they are Good Princes make wholeſome Laws for the
inordinate. 52509 TOVE
so well-ordering of their People; there is no Au-
It was a ſharp Word, Ye know not of what Spirit thority without due Coertion; the violation of
yre are ; another Man would not perhaps have felt theſe good Laws is followed with
Death, whoſe
it ; a Diſciple doth; tender Hearts are galled End was Preſervation, Life, Order : and this,
with that which the carnal Mind Nlighteth. The not ſo much for revenge of an Offence paſt, as
Spirit of Elias was that, which they meant to af- for prevention of future Miſchief.no estiga
ſume and imitate ; they ſhall now know their How can we then enough love and praiſe thy
Mark was miſtaken : How would they have ha- Mercy, Oh thou Preſerver of Men ? How ſhould
ted to think that any other but Gods Spirit had we imitate thy ſaving and beneficent Diſpoſition
ftirred them up to this paſſionate Motion ? Now towards Mankind ? As knowing, the more we
they ſhall know, it was wrought by that ill Spi- can help to ſave, the nearer we come to thee
rit, whom they profeſſed to hate. As
YUSTIM that cameft to ſave all ; and the more deſtructive
It is far from the good Spirit of God to ſtir we are, the more we reſemble him who is Abad-
up any Man to private Revenge, or thirſt of don, a Murtherer from the beginning. Omogeneos
Blood, not an Eagle, but a Dove was the ſhape
Distt A on
wherein he choſe to appear ; neither wouldſt
thou, O God, be in the Whirlwind, or in the
monto
Fire, but in the ſoft Voice : Oh Saviour, what |
by The Ten Lepers. The
do we feek for any Precedent but thine, whoſe 99
biisi vois mint 30
Name we challenge? Thou cameft to thine own, THE Samaritans were tainted, not with
thine own received thee not : Didſt thou call for
bure
Fire from Heaven upon them, didſt thou not ra- viour yet baulks them not, but makes uſe of the
ther fend down Water from thy compaſſionate Way as it lies, and beſtows upon them the Cour-
Eyes and weep for them, by whom thou muſt teſie of ſome Miracles : fome kind of Commerce
bleed? Better had it been for us never to have is lawful, even with thoſe without; Terms of
had any Spirit, than any but thine ; we can be Entireneſs, and Leagues of inward Amity are here
no other than wicked, if our Mercies be Cru- unfit, unwarrantable, dangerous ; but civil Re-
elty.
ſpects, and wiſe Uſes of them for our Conve-
But is it the Name of Elias (O ye Zelots) which nience, or Neceſſity, need not, muſt not be for
ye pretend for a colour of your impotent De- born.
fire? Ye do not conſider the difference betwixt Ten Lepers are here met ; thoſe that are ex-
his Spirit and yours ; his was extraordinary and cluded from all other Society, ſeek the Company
heroical, beſides the Inſtinct, or ſecret Command of each other ; Fellowſhip is that we all natu-
of God, for this Ad of his ; far otherwiſe is it rally affect, though even in Leproſie ; ever Le-
with you, who by a carnal Diſtemper are moved pers will flock to their Fellows: where ſhall we
to this furious Suggeſtion. Thoſe that would find one ſpiritual Leper alone? Drunkards, pro-
imitate God's Saints in fingular Actions, muſt ſee fane Perſons, Hereticks, will be ſure to confort
they go upon the ſame grounds. Without the with their Matches: Why ſhould not God's Saints
fame Spirit, and the fame Warrant, it is either a delight in an holy Communion? Why is it not
Mockery or a Sin to make them our Copies ; Eli- our chief Joy to affemble in Good ? 105
as is no fit Pattern for Diſciples, but their Ma Jews and Samaritans could not abide one ano-
ſter. The Son of Man came not to deſtroy Mens lives, ther, yet here in Leproſie they accord; here
but to ſave them.
was one Samaritan Leper with the Jewiſh; com-
Then are our Actions and Intentions warranta-munity of Paffion hath made them Friends,
ble, and praiſe-worthy, when they accord with whom even Religion disjoined: What Vertué
his: Oh Saviour, when we look into thoſe fa- there is in Miſery, that can unite even the moſt
cred Ads and Monuments of thine, we find ma- eſtranged Hearts?
ny a Life which thou preſervedft from periſhing, I ſeek not Myſtery in the Number ; theſe Ten
ſome that had periſhed, by thee recalled; never are met together, and all meet Chriſt; not ca-
any by thee deſtroyed ; only, one poor Fig-tree, ſually, but upon due deliberation; they purpoſe-
(as the real Emblem of thy Severity to the un-ly waited for this Opportunity ; no marvel if
fruitful was blaſted and withered by thy Curſe: they thought no Attendance long to be delivered
But, to Man, how ever favourable and indulgent from ſo loathſome and miſerable a Diſeaſe? Great
wert thou? So repelled, as thou wert, ſo reviled, Naaman could be glad to come from Syria to Fu-
ſo perſecuted, laid for, fold, betrayed, appre- dea, in hope of leaving that hateful Gueſt behind
hended , arraigned, condemned, crucified; yet him; we are all ſenſible enough of our bodily In-
what one Man didſt thou ſtrike dead for theſe firmities : Oh that we could be equally weary of
hainous Indignities? Yea, when one of thine Ene- the Sickneſſes and Deformities of our better Part:
ſurely
86
Contemplations.

ſurely our ſpiritual Maladies are no leſs than mor- now, as they were all affected with one common
tal ; 'if they be not healed, neither can they heal Diſeaſe, ſo they all ſet out their Throats toge-
alone ; theſe Men had died Lepers if they had ther; and (though Fews and Samaritans ) agree
not mer with Chriſt. agora
fons in one joint Supplication ; eten where there are
Oh Saviour, give us Grace to ſeek thee, and ten Tongues, the Word is but one; that the Con-
Patience to wait for thee, and then we know deſcent may be univerſal. When we would ob-
thou wilt find us, and we Remedy:
tain common Favours, we may not content our
Where do theſe Lepers attend for Chriſt, but in felves with private and folitary Devotions, but
a Village ? and that, not in the Street of it, but in muft join our ſpiritual Forces together, and ſet
the Entrance, in the Paffage to it: the Cities, upon God by Troops
. Two are better than one,
the Towns were not for them ; the Law of God becauſe they have a good Reward for their La-
had ſhut them out from all Frequence, from all bour: no faithful Prayer goes away unrecom-
Converſation ; care of Safety and fear of Infecti- penfed; but where many good Hearts meet, the
on was Motive enough to make their Neighbours Retribution muſt be needs anſwerable to the Num-
obſervant of this Piece of the Law. It is not the ber of the Petitioners. Oh holy and happy Vio-
Body only that is herein reſpected, by the God lence that is thus offered to Heaven: How can
of Spirits ; thoſe that are fpiritually contagious, we want Bleſlings, when ſo many Cords draw
muſt be ſtill and ever avoided; they muſt be fe- them down upon our Heads ?
parated from us, we muſt be ſeparated from them; It was not the Sound, but the Matter that car-
they from us by juft Cenfures; or, (if that be ried it with Chriſt; if the Sound were ſhrill
, the
neglected) we from them by a voluntary decli- Matter was faithful, Fefu Maſter, bave Mercy upon
nation of their familiar Converſation ; beſides 105 ; no Word can better become the Mouth of
the Benefit of our Safety, Wickedneſs would ſoon the Miſerable. I ſee not where we can meet
be aſhamed of it ſelf, if it were not for the En- with fitter Patterns ; furely, they were not verier
couragement of Companions : Solitarineſs is the Lepers than we? Why do we not imitate them
fitteft Antidote for ſpiritual Infection ; it were in their Actions, who are too like them in our
happy for the wicked Man, if he could be ſepa- Condition? Whither ſhould we ſeek but to our
rated from himſelf.
Jeſus? How ſhould we ſtand aloof in regard of
Theſe Lepers that came to ſeek Chriſt, yet find our own Wretchedneſs ? How ſhould we lift up
ing him, they ſtand afar off ; whether for Reve- our Voice in the Fervour of our Supplications?
rence, or for Security; God had enacted this di- What fhould we rather fue for than Mercy, Jeſu
tance: it was their Charge, if they were occa- Maſter, have Mercy upon us ?
fioned to paſs through the Streets, to cry out, I Oh gracious Prevention of Mercy, both had,
am unclean ; it was no leſs than their Duty to pro- and given, e'er it can be asked : Jeſus, when he
claim their own Infe&iouſneſs; there was not ſaw them, ſaid, Go Shew your ſelves to the Priests :
Danger only but Sin in their approach.
Their Diſeaſe is cured e’er it can be complained
How happy were it, if in thoſe wherein there is of; their ſhewing to the Prieſt, preſuppoſes them
more Peril, there were more Romoteneſs, leſs Si- whole : whole, in his Grant, though not in their
lence. O God, we are all Lepers to thee, over own Apprehenſion. That ſingle Leper that came
ſpread with the loathſome Scurf of our own Cor- to Chriſt before, (Matth. 8. Luke 5. ). was firſt
ruptions: it becomes us well, in the Conſcience cured in his own Senſe, and then was bid to go
of our Shame and Vileneſs, to ſtand afar off; we to the Prieſt, for Approbation of the Cure ; it
cannot be too awful of thee, too much aſhamed was not ſo with theſe, who are ſent to the Judges
of our felves.
of Leproſie, with an Intention they ſhall in the
Yet theſe Men, though they be far off in the Way find themſelves healed. There was a dif-
diſtance of Place, yet they are near in reſpect of ferent Purpoſe in both theſe : in the one, that the
the acceptance of their Prayer.
Perfection of the Cure might be convinced, and
The Lord is near unto all that call upon him ſeconded with a due Sacrifice ; in the other, that
in Truth. O Saviour, while we are far off from the Faith of the Patients might be tried in the
thee, thou art near unto us ; never doſt thou come Way; which, if it had not held as ſtrong in the
ſo cloſe to us, as when in an holy Baſhfulneſs Proſecution of their Suit, as in the Beginning, had
we ſtand fartheſt off ; juſtly, doft thou expect we (I doubt) failed of the Effect : How eaſily might
ſhould be at once bold and baſhful: How boldly theſe Lepers think, Alas, to what Purpoſe is this?
ſhould we come to the Throne of Grace, in re- Shew our felves to the Prieſts ? What can their
ſpect of the Grace of that Throne? How fear- Eyes do ? They can judge whether it be cured
fully in reſpect of the Awfulneſs of the Majeſty (which we ſee yet it is not) they cannot cure
of that Throne, and that Unworthineſs which it: this is not now to do, we have been ſeen
we bring with us into that dreadful Preſence ? enough, and loathed : What can their Eyes fee
He that ſtands near may whiſper, but he that more than our own. We had well hoped, that
Hands afar off muſt cry aloud ; ſo did theſe Le- Jeſus would have vouchſafed to call us to him,
pers; yet not ſo much Diſtance, as Paſſion ſtrain- and to lay his Hands upon us, and to have healed
ed their Throats ; that which can give Voice to us : theſe Thoughts had kept them Lepers ſtill:
the Dumb, can much more give Loudneſs to the now ſhall their Faith and Obedience be proved by
Vocal.
their ſubmiſſion both to this ſudden Command,
All cried together ; theſe ten Voices were uni- and that divine Ordination.
ted in one Sound, that their conjoined Forces That former Leper was charged to ſhew him-
might expugn that gracious Ear; had every Man ſelf to the Chief Prieft; theſe to the Prieſts ; ei-
ſpoken fingly for himſelf, this had made no Noiſe, ther would ſerve ; the Original Command runs
neither yet any fhew of a fervent Importunity : either to Aaron, or to one of his Sons : But why
The Ten Lepers.
87

to them? Leproſie was a bodily Sickneſs; What lical Prieſthood, who gaveſt ſo curious Reſpect to
is this to ſpiritual Perſons ? Wherefore ſerve Phy- the Legal ? It were ſhame the Synagogue ſhould
ficians, if the Prieſts muſt meddle with Diſeaſes? be above the Church; or, that Prieſthood which
We never ſhall find thofe ſacred Perſons to paſs thou meantſt ſpeedily to abrogate, ſhould have
their Judgment upon Fevers, Dropfies, Palſies, or more Honour than that, which thou meantft to
any other bodily Diſtemper; neither ſhould they eſtabliſh and perpetuate.
on this, were it not that this Affection of the Bo Had this Duty been neglected, what Clamours
dy is joined with a legal Uncleanneſs; not as a had been raiſed by his emulous Adverſaries, what
Sickneſs, but as an Impurity muft it come under Scandals ? though the Fault had been the Pati-
their Cognizance: neither this
, without a farther ents, not the Phyſicians. But they that watched
Implication : Who but the Succeſſors of the legal Chriſt ſo narrowly, and were apt to take ſo poor
Prieſthood, are proper to judge of the Unclean- Exceptions, at his Sabbath-Cures, at the unwaſhen
neſſes of the Soul? Whether an Abe ſinful; or, Hands of his Diſciples : How much more would
in what degree it is fuch; what grounds are ſuf- they have calumniated him, if by his Neglect the
ficient for the comfortable aſſurance of Repen-Law of Leproſie had been palpably tranſgreffed.
tance, of Forgiveneſs ; what courſes are fitteſt to Not only Evil muſt be avoided, but Offence; and
avoid the danger of Relapſes, who is ſo like to that, not on our Parts, but on others; that Offence
know, fo meet to judge as our Teachers ? Would is ours, which we might have remedied.
we in theſe Caſes conſult ofter with our ſpiritual What a noble and irrefragable Teſtimony was
Guides, and depend upon their faithful Advices, this to the Power, to the Truth of the Meſſiah ?
and well-grounded Abſolutions, it were ſafer, it How can theſe Fers but either believe, or be made
were happier for us: Oh the dangerous Extremi- inexcuſable in not believing? When they ſhall
ty of our Wiſdom! Our hoodwink'd Progenitors ſee ſo many Lepers come at once to the Temple,
would have no Eyes, but in the Heads of their all cured by a ſecret Will, without Word, or
ghoſtly Fathers : we think our ſelves ſo quick- Touch, how can they chufe but ſay, This work is
fighted, that we pity the blindneſs of our able ſupernatural; no limited Power could do this ;
Teachers; none but our ſelves are fit to judge of How is he not God, if his Power be infinite ?
our own Leprofie.
Their own Eyes ſhall be Witneſſes and Judges of
Neither was it only the peculiar Judgment of their own Conviction.
the Prieſt, that was here intended, but the Thank The Cure is done by Chriſt more exquiſitely
fulneſs of the Patient : that by the Sacrifice which than by Art or Nature; yet it is not publickly al-
he should bring with him, he might give God fured and acknowledged, till according to the
the Glory of his Sanation. O God, whomſoever Moſaical Law, certain ſubſequent Rites be per-
thou cureſt of this ſpiritual Leproſie, it is reaſon formed ; there is no admittance into the Congre-
he ſhould preſent thee with the true Evangelical gation, but by ſprinkling of Blood : O Saviour,
Sacrifices, not of his Praiſes only ; but of himſelf, we can never be aſcertained of our cleanſing from
which are reaſonable, and living; we are ſtill that ſpiritual Leproſie, wherewith our Souls are
leprous, if we do not firſt ſee our ſelves foul, and tainted, but by the ſprinkling of thy moſt preci-
then find our ſelves thankfully ſerviceable. ous Blood; waſh us with that and we ſhall be
The Lepers did not, would not go of them- whiter than Snow. This Act of fhewing to the
ſelves, but are ſent by Chriſt, Go, and Shew your Prieſt, was not more required by the Law, than
Selves. And why ſent by him? Was it in Obedi- pre-required of theſe Lepers, by our Saviour, for
ence to the Law ? Was it out of Reſpect to the the trial of their Obedience : Had they now ſtood
Prieſthood? Was it for Prevention of Cavils ? upon Terms with Chriſt, and ſaid, We will firſt
Was it for Conviction of Gainſayers? Or, was ſee what Cauſe there will be to thew our ſelves
it for Confirmation of the Miracle ? Chriſt, to the Prieſts; they need not ſee our Lepry, we
that was above the Law, would not tranf- ſhall be glad they ſhould ſee our Cure, do thou
grefs it ; he knew this was his Charge by Moſes: work that which we ſhall fhew; and bid us ſhew
How juſtly might he have diſpenſed with his what thou haſt wrought ; till then, excuſe us; it
own, but he will not; though the Law doth not is our Grief and Shame to be ſeen too much :
bind the Maker, he will voluntarily bind himſelf. they had been ftill Lepers.
He was within the ken of his Conſummatum eft ; It hath been ever God's wont by ſmall Precepts
yet would not anticipate that approaching End, to prove Mens Diſpoſitions ; Obedience is as well
but holds the Law on foot till his laſt Pace. This tried in a Trifle, as in the moſt important Charge?
was but a Branch of the Ceremonial, yet would yea, ſo much more, as the Thing required is leſs;
he not flight it, but in his own Perſon gives Ex- for, oft-times thoſe who would be careful in main
ample of a ſtudious Obſervation.
Affairs, think they may neglect the ſmalleſt :
How carefully ſhould we ſubmit our ſelves to What Command ſoever we receive from God, or
the Loyal Laws of our Creator, to the wholſom our Superiors, we muſt not ſcan the Weight of
Laws of our Superiors, while the Son of God the Thing, but the Authority of the Commander;
would not but be ſo punctual in a Ceremony. either Difficulty or Slightneſs are vain Pretences
While I look to the Perſons of thoſe Prieſts, Ifor Diſobedience.
fee nothing but Corruption, nothing but profeſſed Theſe Lepers are wiſer; they obeyed, and
Hoſtility to the true Meffiah : All this cannot went: What was the Iſſue? As they went they
make thee, O Saviour, to remit any Point of the were healed : Lo, had they ſtood ftill, they had
Obfervance due to their Places; their Function been Lepers ; now they went, they are whole :
was facred, what ever their Perſons were; though What haſte the Bleſſing makes to overtake their
they have not the Grace to give thee thy due, Obedience ? This Walk was required by the very
thou wilt not fail to give them theirs : How juſtly Law, if they ſhould have found themſelves hea-
doſt thou expect all due Regard to thine Evange-' led: What was it to prevent the Time a little,
and
88
Contemplations.
And now,
one
and to do that ſooner upon Hopes, which upon
Oh noble Pattern of Thankfulneſs, what Speed
Senſe they muſt do after? The Horror of the of Retribution is here? No ſooner doth he fee his
Diſeaſe adds to the Grace of the Cure ; and that Cure, than he haſtes to acknowledge it ; the Bem
is ſo much more gracious, as the Task is eaſier ; nefit ſhall not die, not ſleep in his Hand: Late
it ſhall coſt them but a walk. It is the Bounty of Profeſſions of our Obligations favour of Duineſs
that God whom we ſerve, to reward our worth- and Ingratitude. What a laborious and diligent
leſs Endeavours with infinite Requitals ; he would officiouſneſs is here? He ſtands not ſtill
, but puts
not have any Proportion betwixt our Áæs and his himſelf to the Pains of a Return: What an hearty
Remunerations.
Recognition of a Bleſſing ? His Voice was not
Yet, beſides this Recompence of Obedience, O
more loud in his Suit, than in his Thanks : What
Saviour, thou wouldſt herein have Reſpect to
an humble Reverence of his Benefactor ? He falls
thine own juſt Glory ; had not theſe Lepers been down at his Feet; as acknowledging at once Be-
cured in the way, but in the End of their Walk, neficence and Unworthineſs : it were happy for
upon their ſhewing to the Prieſts, the Miracle had all Iſrael, if they could but learn of this Samaritan.
loft much Light; perhaps the Prieſts would have This Man is ſent with the reſt to the Prieſts ;
challenged it to themſelves, and have attributed he well knew this Duty a Branch of the Law of
it to their Prayers ; perhaps the Lepers might Ceremonies, which he meant not to neglect ; but
have thought it was thy Purpoſe to honour the his Heart told him there was a moral
. Duty of
Prieſts as the Inſtruments of that marvellous Cure; profefling Thankfulneſs to his Benefactor, which
now there can be no colour of any others Parti- called for his firſt Attendance ; firſt therefore he
cipation, ſince the Leproſie vaniſhes in the Way: turns back, e'er he will ſtir forward. Reaſon
as thy Power, ſo thy Praiſe admits of no Partners. taught this Samaritan ( and us in him) that Cere-
methinks, I ſee what an amazed Joy mony muft yield to Subſtance; and that main
there was amongſt theſe Lepers, when they ſaw Points of Obedience muſt take place of all ritual
themſelves thus ſuddenly cured, each tells other, Complements.
what a Change he feels in himſelf ; each com It is not for nothing that Note is made of the
forts other with the Aſſurance of his outward Country of this thankful Leper ; He was a S mari-
Clearneſs, each congratulates others Happineſs, tan; the Place is known, and branded with the
and thinks, and ſays, How joyful this News will Infamy of a Paganiſh Mif-religion ; outward Dif-
be to their Friends and Families jstheir Society advantage of Place or Parentage cannot block up
now ſerves them well to applaud and heighten the Way of God's Grace and free Election; as
their new Felicity.
contrarily, the Privileges of Birth and Nature
The Miracle indifferently wrought upon all, is avail us nothing in ſpiritual Occaſions.
differently taken ; all went forward (according How ſenſible wert thou, O Saviour, of thine
to the Appointment) toward the Prieſts; all were own Beneficence? Were there not ten cleanſed, but
Obedient, one only was Thankful : All were cu- where are the nine?. The trooping of theſe Lepers
red; all ſaw themſelves cured ; their Senſe was together did not hinder thy Reckoning; it is both
alike, their Hearts were not alike: What could Juſtice and Wiſdom in thee to keep a ſtrict Ac-
make the difference but Grace? And who could count of thy Favours. There is an wholeſom and
make the difference of Grace, but he that gave it? uſeful Art of forgetfulneſs in us Men, both of Be-
He that wrought the Cure in all, wrought the Inefits done and of Wrongs offered; it is not ſo
Grace not in all, but in one; the ſame Act, the with God; our Injuries indeed he foon puts over;
fame Motives are not equally powerful to all : making it no ſmall part of his Stile, that he for-
where the Ox finds Graſs, the Viper Poiſon ; we gives Iniquities; but for his Mercies, there is no
all pray, all hear, one goes away better, another reaſon he ſhould forget them : they are worthy
cavils : Will makes the difference; but who makes of more than our Memory. His Favours are uni-
the difference of Wills, but he that made them?verſal over all his Works; there is no Creature
He that creates the new Heart, leaves a Stone in that taſtes not of his Bounty ; his Sun ard Rain
one Boſom, puts Fleſh into another : It is not in are for others, beſides his Friends; but none of
him that willeth, nor in him that runneth, but in his good Turns eſcapes either his Knowledge or
God that hath Mercy : O God, if we look not Record: Why ſhould not we (O God) keep a Book
up to thee, we may come and not be healed ; of our Receits from thee, which agreeing with
This brechenlan: breaks away from his Fellows, Chiour Saviour doch not
ask this bonday ohanbfibe
;
to ſeek Chriſt. While he was a Leper, he con but of Exprobration : Full well did he count the
forted with Lepers; now that he is healed, he will Steps of thoſe abfent Lepers ; he knew where
be free; he faith not, I came with theſe Men, they were, he upbraids their Ingratitude, that they
with them I will go ; if they will return, I will were not where they ſhould have been. It was
accompany them; if not, what ſhould I go alone? thy juſt Quarrel, O Saviour, that while one Sama-
As I am not wiſer than they, ſo I have no more ritan returned, nine Iſraelites were healed, and re-
reaſon to be more thankful : there are Caſes turned not; had they been all Samaritans, this had
wherein fingularity is not lawful only, but lauda- been faulty ; but now they were Iſraelites, their In-
ble ; Thou ſhalt not follow a Multitude to do gratitude was more foul than their Leprofie: the
;
it
a baſe and unworthy thing for a Man ſo to ſub- our Unthankfulneſs. There is ſcarce one in ten
ject himſelf to others Examples, as not ſometimes that is careful to give God his own; this Neglect
to reſolve to be an Example to others; when ei- is not more general than diſpleaſing ; Chriſt had
ther Evil is to be done, or Good neglected, how never miſſed their Preſence, if their Abſence had
much better is it, to go the right Way alone, than not been hateful and injurious.
to err with Company :
THE


89
THE
POOL of
of BETHESDA
MEDITATED
ON,
In a Sermon preach'd at the Court before
King James of Bleſſed Memory
.
O
The Pool of Betheſda. urged them to their Quantities of Drink: And
David when he would keep Holy Day to the Ark,
allows every Iſraelite a Cake of Bread, a Piece of
Therwhere, ye may look long, and fee Fleſh, a Bottle of Wine; not a dry Dinner (pran=
no Miracle ; but here behold two Mi- dium caninum ) not a meer drinking, of Wine with-
racles in one View, the former, of the out Meat, but to make up a perfect Feaſt, Bread,
Angel curing Diſeaſes ; the latter, of Fleſh, Wine. 2. Sam. 6. The true Purims of this
the God of Angels, Chriſt Jeſus, preventing the Iſland are thoſe two Feafts of Auguſt, and No-
Angel in his Cure : Even the firſt, Chrift wrought vember : He is no true Iſraelite that keeps them not,
by the Angel, the ſecond immediately by himſelf
. as the Days which the Lord hath made: When are
The firſt is incomparable, for ( as Montanus truly Joy and Triumphs ſeaſonable, if not at Feaſts ?
obſerves ) there is no one miraculum perpetuum but But not Exceſs : Pardon me, I know not how
this one, in the whole Book of God: Be content Feaſts are kept at the Court ; but as yob, when
to ſpend this Hour with me in the Porches of Be- he thought of the Banquets of his Sons, ſays, it
theſda, and conſider with me, the Topography, may be they have finned, ſo let me ſpeak, at
the Aitiology, the Chronography of this Miracle: Peradventures : If ſenſual Immoderation ſhould
Theſe three limit our Speech, and your patient have ſet her Foot into theſe Chriſtian Feaſts, let
Attention, The Chronography (which is firſt in me, at leaſt, ſay with indulgent Eli, Non eft bona
Place and Time) offers us two Heads. 1. A Feaſt fama filii. It is no good Report my Sons. Do ye
2. Chriſt going up to the Feaft. The think that St. Paul's Rule, Non in Commeſſationibus
Jews were full of Holy Days, both of God's Inſti- & ebrietate, not in Surfeiting and Drunkenneſs,
tution, and the Churches: Of God’s both Weekly, was for Work-days only : The Jews had a Conceit,
Monthly, Anniverſary : Weekly, that one of se that on their Sabbath, and Feaſt Days, the Devils
ven, which I would to God we had learned of fled from their Cities, ad montes umbroſos, to the
them to keep better : In this Regard it was that ſhady Mountains: Let it not be ſaid, thar on our
Seneca faid, the Jews did, Septimam atatis partem Chriſtian Feafts
, they ſhould è montibus aulam pe-
perdere, loſe the ſeventh Part of their Life. tere: And that he feeks, and finds not, loca arida,
Monthly, the New Moons, Numb. 18. Anniver- but madida, God forbid, that Chriſtians ſhould fa-
ſary, Eaſter, Pentecoft; and the September Feafts: crifice to Bacchus, inſtead of the ever-living God;
The Churches, both the Purim by Mardocheus; and that on the Day, when you ſhould have been
and the Eucenia by Judas Maccabeus, which yet blown up by treacherous Fire from Earth to Hea-
Chriſt honoured by his Solemnization, John 10. ven, you ſhould fetch down the Fire of God's An-
Surely, God did this for the Cheerfulneſs of his ger from Heaven upon you, by Swilling, and
People, in his Service ; hence the Church hath Surfeits: God forbid ; God's Service is unum ne-
laudably imitated this Example: To have no ceſſarium one Thing neceſſary, faith Chriſt : Homo
Feaſts is fullen; to have too many, is Paganiſh ebrius, Superflua Creatura, a drunken Man is a fu-
and Superſtitious : Neither would God have caſt perfluous Creature, fáith Ambroſe : How ill do
the Chriſtian Eafter upon the juſt Time of the thoſe two agree together: This Í have been bold
Jewiſh Paſch , and their Whitſontide upon the to ſay out of Caution, not of Reproof.
Jewiſh Penticoſt, if he would not have had theſe Thus much, that there was a Feaſt of the Fews:
Feaſts continued: And why ſhould the Chriſtian Now, what Feaſt it was, is queſtionable, whe-
Church have leſs Power than the Jewiſh Syna- ther the Paſch, as Ireneus, and Beza with him,
gogue ? Here was not a meer Feriation, but a thinks upon the Warrant of John 4. 35. where
Feaſting; they muſt appear before God cum mune our Saviour had ſaid, yet four Months, and
ribus with Gifts. The Tenth Part of their In- then comes Harveft: Or whether Pentecoft,
creaſe muſt be ſpent upon the three ſolemn Feafts, which was fifty Days from the ſhaking of the
beſides their former Tithes to Levi, Deut. 14. 23. Sheaf ( that was Eaſter Sunday ) as Cyrill
, Chri-
there was no Holy Day, wherein they feafted ſoſtome, Thecphylact, Euthymius, and ſome later :
above fix Hours; and in ſome of them Tradition Or whether one of the September Feaſts, as fome
M mm
others;





90
Contemplations.
Others; the Excellency of the Feaſt makes for Feaft, wherein himſelf was ſacrificed ; how much
Eaſter; ( The Feaſt reelle&oxW) The Number of more now, that he might facrifice ? What can we
Interpreters for Pentecoft, the Number of Feafts plead to have learned of Chriſt if not his firſt
for September ; for as God delighted in the Num- | Leſſon, Obedience? The ſame Proclamation
ber of feven, the ſeventh Day was holy, the fe- that Gideon made to Iſrael, he makes ſtill to us, As
venth Year, the feventh ſeven Year ; ſo, he ſhew- ye fee me do, ſo do ye : Whatſoever therefore
ed it in the feventh Month, which reſerves his God injoyns us, either immediately by himſelf,
Number ftill, September ; the firſt Day whereof, or mediately by his Deputies, if we will be Chri-
was the Sabboth of Trumpets; the Tenth dies ex- ftians, we muſt ſo obſerve, as thoſe that know
piationum : And on the Fifteenth began the Feaft themſelves, bound to tread in his Steps, that ſaid,
of Tabernacles for ſeven Days; it is an Idlenefs In the Volume of thy Book it is written of me
to ſeek that which we are never the better, I deſired to do thy Will O God, Pſal. 40.6. I will
when we have found: What if Eaſter? What if have Obedience (faith God) and not ſacrifice, but
Tabernacles? What if Penticoſt? What Loſs, where Sacrifice is Obedience, he will have Obe-
what Gain is this ? Magna nos moleſtia Johannes liber dience in facrificing, therefore Chriſt went up to
raſlet ſi unum adjeciſſet verbum, John had eaſed us of the Feaſt.
much trouble if he had added but one Word, The Second Motive was the Manifeſtation of his
faith Maldonat : But for us, God give them Sorrow Glory : If we be the Light of the World, which
that love it, this is one of St. Paul's (dierazpensißoe) are ſo much Snuff, what is he that is the Father of
vain Diſputations, that he forbids his Timothy, yea, Lights? It was not for him to be ſet under the
( which is the Subject thereof) one of them which Buſhel of Nazareth, but upon the Table of Feru-
he calls lecsegls sej TUS&TUS Enthseis fooliſh and un-Salem : Thither, and then was the Confluence of
learned Queſtions, 2 Tim. 2., 23. quantum mali fa- all the Tribes : Many a time had Chriſt paffed
cit nimia ſubtilitas, how much Miſchief is done by this Man before, when the Streets were empry;
by too much Subtilty ? faith Seneca : Theſe are for there he lay many Years, yet heals him not
for ſome idle Cloiſterers that have nothing to do till now: He that ſometimes modeſtly ſteals a
but to pick Strawsin Divinity : Like to Appian the Miracle with a Vide ne cui dixeris, ſee thou tell no
Grammarian, that with long Diſcourſe would Man, that no Man might know it ; at other
pick out of Homer's firſt Verſe of his Iliads, and the times does Wonders upon the Scaffold of the
firſt Word (wúvev) the Number of the Books of World, that no Man might be ignorant, and bids
Iliads, and Odyſſes, or like Dydimus JaansVTÉP G- that proclaim it on the Houſe-tops. It was fit the
ſpent ſome of his 4000 Books, about which was World ſhould be thus publickly convinced, and,
Homer's Countrey, who was Aneas true Mother, either won by Belief, or loſt by Inexcuſableneſs
.
what the Age of Hecuba, how long it was betwixt Good, the more common it is, the better : I will
Homer and Orpheus ; or thoſe wiſe Criticks, of praiſe thee, faith David, in Ecclefiâ magna, in the
whom Seneca ſpeaks, that ſpend whole Volumes, great Congregation ; Glory is not gor in Corners :
whether Homer or Hefiod were the elder: Non profu: No Man (ſay the envious Kinſmen of Chriſt)
turam Scientiam tradunt, they vent an unprofitable keeps cloſe, and would be famous : No, nor that
Skill, as he ſaid: Let us be content with the would have God celebrated : The beſt Opportu-
learned Ignorance of what God hath concealed; nities muſt be taken in glorifying him: He that
and know, that what he hath concealed, will not would be crucified at the Feaſt, that his Death
avail us to know.
and Reſurrection might be more Famous; will, at
Rather, let us inquire why Chriſt would go up the Feaſt, do Miracles, that his Divine Power
to the Feaſt, I find two hilken Cords that drew him might be approved openly: Chrift, is Flos campi,
1. His Obedience. 2. His Deſire of non horti, the Flower of the Field, and not of the
manifeſting his Glory.
Grid Garden, ſaith Bernard : God cannot abide to have
Firſt, It was a general Law: All Males muſt his Graces ſmothered in us : I have not bid thy Righ-
appear thrice a Year before the Lord: Behold he teouſneſs, within my Heart, faith the Pfalmift. Ab-
was the God, whom they went up to worſhip at Salom when he would be inſignitè improbus notori-
the Feaſt, yet he goes up to worſhip: He begun ouſly wicked, does his Villany publickly in the
his Life in Obedience; when he came into his Eyes of the Sun, under no Curtain but Heaven:
Mother's Belly, to Bethlehem, at the Taxation of He that would do notable Service to God muſt do
Auguftus, and ſo he continues it: He knew his it conſpicuouſly : Nicodemus gain'd well by Chrift,
Due: Of whom do the Kings of the Earth re but Chriſt got nothing by him, ſo long as like a
ceive Tributé ? Of their own, or of Strangers ?Night-bird, he never came to him but with Owls
Then their Sons are free ; yet he that would pay and Bats : Then he began to be a profitable Di-
Tribute to Cæſar, will alſo pay this Tribute of ſciple when he durſt oppoſe the Phariſees in their
Obedience to his Father : He that was above the Condemnation of Chriſt though indefinitely ; but
Law yields to the Law, Legi ſatisfacere voluit et ſi moft when in the Night of his Death, the Light
non fub lege, he would ſatisfy the Law, though he of his Faith brought him openly to take down the
were not under the Law. The Spirit of God ſacred Corps before all the gazing Multitude, and
ſays, he learned Obedience in that he ſuffered to embalm it: When we confefs God's Name
Surely alſo, he taught Obedience in that he did : with the Pſalmiſt before Kings; when Kings, De-
This was his ( mpérov 23 ) to John Baptiſt : It be- fenders of the Faith, profeſs their Religion in
comes us to fulfil all Righteouſneſs, he will not Publick, and everlaſting Monuments to all Nati-
abate his Father one Ceremony: It was dangerousons, to all times; this is glorious to God, and in
to go up to that feruſalem which he had left be- God to them. It is no matter how cloſe Evils be,
fore, for their Malice; yet now, he will up nor how publick Good is.
again, his Obedience drew him up to that bloody
bnb
up thither.
Motor
This

The Pool of Betheſda.
91
This is enough for the Chronography, the To- thoſe that are puffed up with the Wind of Oſten-
pography follows. I will not here ſtand to ſhew tation, there may be charitable Works without
you the ignorance of the vulgar Tranſlation, in Faith:
The Church of Rome, unto her four fa-
joyning probatica and piſcina together againſt mous Orders of Jacobins, Franciſcans, Auguftines and
their own fair Vatican Copy, with other Ancient: Carmelites, have added a fifth of Fefuites, and like
Nor ſpend time to diſcuſs whether (åpeg. or Tuan) another Jeruſalem, for thoſe five Leprous and la-
be here underſtood for the Subſtantive of spobatizá; zarly Orders, hath built five Porches; that if the
it is moſt likely to be that Sheep-gate ſpoken of, Water of any State be ſtirred, they may put in
in Ezra : Nor, to fhew how ill ( piſcina ) in the for a Share : How many Cells and Convents hath
Latin anſwers the Greek sonupBnbege ; ours turn it, he raiſed for theſe miſerable Cripples; and now
a Pool, better than any Latin Word can expreſs he thinks (though ſhe exalts her ſelf above all that
it : Nor to fhew you (as I might ) how many is called God, though the diſpenſe with, and
publick Pools were in Feruſalem : Nor to diſcuſs againſt God; though ſhe fall down before every
the Uſe of this Pool, whether it were for waſhing Block and Wafer, though ſhe kill Kings, and
the Beaſts to be facrificed ; or to waſh the Entrails equivocate with Magiſtrates,) ſhe is the only Ci-
of the Sacrifice: Whence I remember Hierom fetch-ty of God: Digna eft, nam ſtruxit Synagogam, ſhe is
es the Vertue of the Water, and, in his time worthy for ſhe hath built a Synagogue : Are we
thought he diſcerned ſome Redneſs
, as if the Blood more Orthodox, and ſhall not we be as charitable ?
ſpilt four hundred Years before, could ſtill re-I am aſhamed to think of rich Noblemen and
tain his firſt Tincture in a liquid Subſtance ; be- Merchants, that dye and give nothing to our five
ſides that it would be a ſtrange ſwimming Pool Porches of Betheſda : What ſhall we ſay? Have
that were brewed with Blood, and this was they made their Mammon their God, inſtead of
xoxopBnbel. This Conceit ariſes from the Error of making Friends with their Mammon to God?
the Conſtruction in miſ-matching xoriy Bugege with Even, when they dye will they not (like Ambroſe's
empobemus ; neither will I argue whether it ſhould be good Uſurers ) part with that which they cannot
Bethſida, or Bethzida, or Bethſheda, or Betheſda, if either hold, that they may get that, which they cannot
you or my ſelf knew not how to be rid of time, we loſe. Can they begin their Will, In Dei Nomine,
might eaſily wear out as many Hours in this Pool, Amen, and give nothing to God? Is he only a
as this poor Impotent Mandid Years; but it is Edi- Witneſs, and not a Legatee? Can we bequeath
fication that we affect, and not Curioſity : This our Souls to Chriſt, in Heaven, and give nothing
Pool had five Porches : Neither will I run here to his Limbs on Earth? And if they will not
with St. Auſtin into Allegories ; that this Pool was give ; yet will they not lend to God? He that
the People of the Fews, Aquæ multæ, Populus multus ; gives to the Poor feneratur Deo lends to God :
and theſe five Porches the Law in the five Books Will they put out to any but God? And then,
of Moſes : Nor ſtand to confute Adricomius, which when inſtead of giving Security, he receives with
out of Foſephus would perſwade us, that theſe five one Hand and pays with another ; receives our
Porches were built by Solomon : And that this was Bequeft and gives us Glory? Oh damnable Nig-
ſtagnum Solomonis ; for the Uſe of the Temple. The gardlineſs of vain Men, that ſhames the Goſpel,
following Words ſhew the Uſe of the Porches; and loſes Heaven: Let me ſhew you a Betheſda
for the Receipt of Impotent, Sick, Blind, Halt, that wants Porches: What truer Houſe of Effufi-
Withered, that waited for the moving of the Wa- | on than the Church of God, which ſheds forth
ter. It ſhould ſeem it was walled about to keep it Waters of Comfort, yea of Life ? Behold ſome of
from Carrel, and theſe five vaulted Entrances the Porches of this Betheſda ſo far from building,
were made by ſome Benefactors, for the more that they are pulled down: It is a wonder if the
Convenience of Attendance. Here was the Mer- demoliſhed Stones of God's Houſe have not built
cy of God ſeconded by the Charity of Men : If ſome of yours, and, if ſome of you have not
God will give Cure they will give Harbour : Surely your rich Suits guarded with Souls: There were
it is a good Matter to put our Hand to God's; and wont to be reckoned three Wonders of England:
to further good Works with Conveniency of en- Ecclefia, Fæmina, Lana, the Churches, the Wo-
joying them.
men, the Wool. Femina, may paſs ftill ; who
Feruſalem was grown a City of Blood; to the may juſtly challenge Wonder for their Vanity, if
Perſecution of the Prophets, to a wilfull Deſpight not their Perſon: As for Lana, if it be wonderful
of what belonged to her Peace. To a Profanation alone, I am ſure it is ill joyned with Ecclefia : The
of God's Temple, to a meer formality in God's Church is fleeced, and hath nothing but a bare
Services; and yet, here were publick Works of Pelt left upon her Back : And as for Ecclefia ; ei-
Charity in the midſt of her Streets: We may not ther Men have ſaid with the Babylonians, Down
always judge of the Truth of Piety, by charita- with it, down with it even to the Ground; or elſe,
ble Actions. Judas disburſed, the Money for in reſpect of the Maintenance, with Judas, ut quid
Chriſt, there was no Traytor but he: The poor perditio hæc, why was this Waſte ? How many re-
Traveller that was robb’d and wounded betwixt morſeful Souls have fent back, with Jacob's Sons,
Jeruſalem and Jericho, wås paſſed over, firſt by their Money in their Sacks Mouth: How many
the Prieſt; then the Levite ; at laſt the Samari- great Teſtators, have in their laſt Will returned
tan came and relieved him; his Religion was the anathematized Peculium of Impropriations to
naught, yet his Ad was good ; the Prieſts and the Church: Chooſing rather to impair their Heir,
Levites Religion good, their Uncharity ill: N-than to burden their Souls ? Dum times ne pro te pa-
vatus himſelf was a Martyr, yet a Schiſmatick: trimonium tuum perdas, ipſe pro Patrimonio tuo peris
Faith is the Soul, and good Works are the Breath, faith Cyprian: While thou feareſt to loſe thy Pa-
faith St. James : But as you ſee in a pair of Bel- trimony for thy own good, thou periſheſt with
lows there is a forced Breath without Life ; ſo in thy Patrimony : Ye great Men, ſpend not all your
M m m 2
time
92
Contemplations.

time in building Caſtles in the Air, or Houſes on Body, Quantis laboribus agitur ut longiere tempore la-
the Sand; but, ſet your Hands and Purſes to the boretur ! Multi cruciatus ſuſcipiuntur certi, ut pauci dies
building of the Porches of Betheſda : It is a Shame, adjiciantur incerti, what Toyl do we take that we
for a rich Chriſtian to be like a Chriſtmas-box, may Toyl yet longer! We endure many certain
that receives all, and nothing can be got out, till Pains for the Addition of a few uncertain Days,
it be broken in Pieces, or like unto a drown'd faith Auſtin : Why will we not do thus for the
Man's Hand, that holds whatſoever it gets : To Soul ? Without waiting it will not be. The Crip-
do good, and to diſtribute forget not, for with ple, A&t. 3. 4. was bidden Brétov es nuas look up to
ſuch Sacrifices God is well plealed.
10 us : He lookt up, it was cold Comfort that he
This was the Place, what was the Uſe of it:heard ; Silver and Gold have I none; but the
All
Sorts of Patients were at the Bank of Betheſda : next Clauſe made amends for all, Surge et ambula,
Where ſhould Cripples be but at the Spittle : The riſe and walk; and this was, becauſe événze
Sick, Blind, Lame, Withered, all that did either negodouãv he attended expecting, verf. s. Would
morbo laborare, or vitio corporis
, complain of Sick, we be cured ; it is not for us to ſnatch at Betheſda,
neſs, or Impotency, were there : In natural as a Dog at Nilus, nor to draw Water and away,
Courſe, one Receipt heals not all Diſeaſes, no as Rebecca, nor to ſet us a while upon the Banks,
nor one Agent, one is an Occuliſt, another a as the Iſraelites by the Rivers of Babylın, but we
Bone-letter, another a Chirurgian : But all Di- muſt dwell in God's Houfe ; wait at Betheſda : But
feaſes are alike to the Supernatural Power of God. what ſhall I ſay to you Courtiers, but even as St.
Hypocrates (though the Prince of Phyſicians) Paul to his Corinthians, ye are full, ye are rich,
yet Twears by Efculapius he will never meddle with ye are ſtrong without us: Many of you come to
cutting of the Stone : There is no Diſeaſe that this Place, not as to Bethel, the Houſe of God, or
Art will not meddle with ; there are many that Betheſda, the Houſe of Effuſion, but as to Betha-
it cannot cure; the poor Hemorrhoiſſa was 18 ven, the Houſe of Vanity: If ye have not loſt your
Years in the Phyſicians Hands, and had purged old wont, there are more Words ſpoken in the
away both her body and her Subſtance: Yea puter Cloſet, by the Hearers, than in the Chappel
fome it kills inſtead of healing ; whence one He- by the Preacher ; as if it were cloſer, quaſi cloſe-
brew Word ſignifies both Phyſicians and dead fet, int an Exchange, like Communication of
Men : But behold, here, all Sickneffes cured by News: What do ye think of Sermons, as Mat-
one Hand, and by one Water: Oh all ye that are ters of Formality, as very Superfluities, as- your
ſpiritually fick and diſeafed come to the pool of own idle Complements, which either ye hear not,
Betheſda, the Blood of Chriſt : Do ye complain or believe not? What do ye think of your ſelves
of the Blindneſs of your Ignorance? Here ye Have ye only a Poſtern to go to Heaven by your
ſhall receive Clearneſs of Sight: Of the Diſtemper felves; where thorough, ye can go, beſides the
of Paſſions ? Here Eaſe : Of the Superfuity of Fooliſhneſs of Preaching? Or do ye ling that old
your finful Humours? Here Evacuation : Of the Pelagian Note, Quid nunc mihi opus eft Deo, what
Impotency of your Obedience ? Here Integrity: need have I of God? What ſhould I ſay to this,
Of the dead witheredneſs of good Affections? but Increpa Dimine. As for our Houthold Sermons,
Here Life and Vigour : Whatſoever your Infir- our Auditors are like the Fruit of a Tree, in an
mity be, come to the Pool of Betheſda, and be unſeaſonable Year, or like a Wood new felled,
healed.
that hath ſome few Spires left for Standers, ſome
All theſe may be cured ; yet ſhall be cured at Poles Diſtance; or like the Tythe Sheaves in a
leiſure, all muſt wait, all muſt hope in waiting: Field, when the Corn is gone ( éis, dro, agers, &c. )
Methinks I ſee how enviouſly theſe Cripples look as he ſaid, it is true ye have more Sermons, and
one upon another, each thinking other a let, each more excellent, than all the Courts under Heaven
watching to prevent other, each hoping to be put together ; but as Auſtin ſaid well, Quid mibi
next, like Emulous Courtiers, that gape and vie proderit bona res non utenti bene? What am I the
for the next Preferment; and think it a Pain to better for a good thing if I uſe it not well? Lec
hope, and a Torment to be prevented : But Be me tell you, all theſe forcible Means, not well
theſda muſt be waited on: He is worthy of his uſed, will ſet you the further off from Heaven: If
Crutches that will not ſtay God's Leiſure for his the Chappel were the Betheſda of Promotion,
Cure: There is no Vertue, no Succeſs without what thronging would there be into it : Yea it
Patience: Waiting is a familiar Leſſon with Cour- it were but ſome Mask-Houſe, wherein a glorious
tiers, and here we had all need of it; one is fick of though momentary) Show were to be preſented,
an Over-flowing of the Gall, another of a Tu- neither white Staves, nor Halberts could keep you
mour of Pride, another of the Tentigo of Luſt, out: Behold here, ye are offered the Honour to
another of the Vertigo of Inconſtancy; another be (by this Seed of Regeneration ) the Sons of
of the choaking Squinancy of Curſes and Blaſphe-God. The Kingdom of Heaven, the Crown of
mies; one of the Boulimy of Gluttony; another Glory,, the Scepter of Majeſty; in one Word,
of the pleuritical Stitches of Envy; one of the Eternal Life is here offered, and performed to
contrading Cramp of Covetouſneſs, another of you: Oh let us not ſo far forget our ſelves, as in
the Atrophy of Unproficiency; one is hide-bound the Ordinances of God to contemn our own Hap-
with Pride; another is conſumed with Emulation, pineſs : But let us know the time of our Vifitati-
another rotten with corrupt Deſires, and we are on, let us wait reverently, and intentively upon
ſo much the ficker if we feel not theſe Diftempers: this Betheſda of God, that when the Angel Thall
Oh that we could wait at the Betheſda of God; deſcend and move the Water, our Souls may be
attend diligently upon his Ordinances : We could cured, and through all the Degrees of Grace,
no more fail of Cure, than now we can hope for may be carryed to the full Height of their Glory.
Cure ; we wait hard, and endure much for the
toon 1970
wo
The
93
OT
brasa bsd de Fort awon
oldida bo
Bor 110
The FIRST PART of the ado ou o boala
ISE10
bednossimo
To be
ба:
21
Son
dob
de lona 16 tad torsion awalon
:voisy z 1162 OH yalam
610
bonso vol U PON THEh alor do lioane din
old on to longo
er jo bo odbe muito
der OZOV 590
11.55 VOLS on bodoj butoglib
oglebo vlageTODu
10 ml moto Hor

Transfiguration of Chriſt.
OM OS
aos mon trvomoto
o lo so moolyotlarly 190W voolwod
Mig how balikan av svog Holst
In a SERMON preach'd at Havering-Bower,
before King 7 AM ES of bleſſed Memory.
en Doe
vo
T
10-ste hoog S101 York
deid no oblid que boitino
bas boitiga tol baasda
CHRIST Transfigured.
betwixt the fixth and eighth ? God's Day was fit
ON bisa
antsteſt for ſo divine a Work; and well might that
1 von bis
bis 200 nagu Day, which imported God's Reſt and Man's Glo-
HERE is not in all Divinity an higher ry, be uſed for the clear Repreſentation of the
Speculation than this of Chriſt tranf- Reft and Glory of God and Man: But in this
figured: ſuffer me therefore to lead Conjecture ( for ought I know, I go alone ; I
you up, by the Hand, into Mount Ta- dare not be to refolute : certainly it was the ſe-
bor (for nearer to Heaven ye cannot come while venth, whether it were that ſeventh, the ſeventh
ye are upon Earth) that you may ſee him Glo- after the Promiſe of the Glory of his Kingdom ex-
rious upon Earth, the Region of his Shame and hibited : and this perhaps not without a Myſtery;
Abaſement ) who is now Glorious in Heaven, the God teacheth both by Words and Acts, faith Hi-
Throne of his Majeſty. He that would not have lary, that after fix Ages of the World ſhould be
his Transfiguration ſpoken of, till he were raiſed, Chriſt's glorious Appearance, and our Transfigu-
would have it ſpoken of all the World over, now ration with him : but I know what our Saviour's
that he is raiſed, and aſcended, that by this mo- farewel was (šx vult yvoorous) it is not for us to
mentany Glory, we may judge of the eternal. know; but if we may not know, we may con-
The Circumſtances ſhall be to us, as the Skirts of jecture; yet not above that we ought, faich S. Paul,
the Hill, which we will climb up lightly; the. we may not ſuper ſapere, as Tertullian's Phraſe is.
Time, Place, Attendants, Company. The Time, For the Place, Tradition hath taken it ſtill for
(after fix Days ) the Place, an high Hill; apart, Tabor; I liſt not to croſs it without warrant: this
the Attendants (Peter, James, Fohu,) the Compa- was an high Hill indeed : thirty Furlongs high,
ny, Moſes and Elias; which, when we have paſſed, faith Foſephus ; Mira retunditate ſüblimis, faith Hie-
on the top of the Hill shall appear to us, that rom : and ſo ſteep, that ſome of our Engliſh Tra-
Sight, which fhall once make us glorious, and in vellers, that have deſired to climb it of late, have
the mean time happy.
Hei
been glad to give it up in the midway, and to
All three Evangeliſts accord in the Terminus à meaſure the reſt with their Eyes; doubtleſs this
quo, that it was immediately after thoſe Words Hill was a Symbole of Heaven, being near it as in
(there be ſome of them that ſtand here, which ſhall not ſituation, in reſemblance: Heaven is expreſſed
taſte of Death, till they have ſeen the Son of Man come uſually by the Name of God's Hill: and Nature,
in his Kingdom;) wherein, methinks, the Act com or this Appellation, taught the Heathens to figure
ments upon the Words ; Peter, Fames
, and John, it, by their Olympus ; all divine Affairs, of any
were theſe fome: they taſted not of Deatb, till Magnificence, were done on Hills : On the Hill
they ſaw this heavenly Image of the Royalty of of Sinai was the Law delivered, on the Hill of
Chriſt glorified : But the Terminus quò dilagrees a Moriah was Iſaac to be ſacrificed; whence Abra-
little : Matthew and Mark fay (after fix) Luke ham's Pofie is (7977) in monte providebitur,
( poft ferè octo) which as they are eaſily reconciled on the Hill of Rephidim ſtood Moſes with the Rod
by the uſual diſtinction of incluſive and excluſive, of God in his ftretched Hand, and figured him
necellary for all Computations; and Luke's (about crucified upon the Hill, whom Foſhua figured vi-
eight) fo methinks, ſeems to intimate God's ſe- ctorious in the Valley : on the Hills of Ebal and
venth Day, the Sabbath: Why ſhould there be Gerizim were the Bleflings and Curſes, on Carme
elſe ſo preciſe mention of fix Days after, and was Eliah's Sacrifice ; the Phrontiſteria, Schools,
about eight, but to imply that Day, which was or Univerſities of the Prophets were ſtill Ramath
and

ואה
94
Contemplations.

and Gebeath, excelſa, high Places : who knows not not till they had prayed; And how dare we ruſh
that on the Hill of Sion ſtood the Temple : I have into the Affairs of God, or the State ; how dare
looked up to the Hills, faith the Pſalmiſt ; and we thruſt our felves into A Aions, either perilous
Idolatry, in imitation, had their Hill-Altars: on or important, without ever lifting up our Eyes
the Mount of Olives was Chriſt wont to ſend up and Hearts unto the God of Heaven ? Except we
his Prayers, and ſent up himſelf: And here, Luke would ſay (as the deviliſh Malice of Surius flan-
faith, he went up to an high Hill, to pray ; not ders that zealous Luther) Nec propter Deum hæc res
for that God makes difference of Places, to whoſe coepta eft, nec propter Deum finietur, &c. This Bufi-
Immenfity Heaven it ſelf is a Valley: It was an neſs was neither begun for God, nor ſhall be end-
heatheniſh Conceit of thoſe Aramites, that God is, ed for him. How can God bleſs us if we implore
Deus Montium, the God of the Mountains : but, him not? How can we proſper if he bleſs us
becauſe we are commonly more diſpoſed to Good not? How can we hope ever to be transfigured
by either the freedom of our ſcope to Heaven, or from a lump of corrupt Fleſh, if we do not
the awfulneſs, or ſolitary filence of Places, which afcend and pray, as the Samaritan Woman ſaid
(as one faith) ſtrikes a kind of Adoration into weakly, we may ſeriouſly : the Well of Mercies
us : or, by our local removal from this attractive is deep, if thou haſt nothing to draw with, never
Body of the Earth; howſoever, when the Body look to taſte of the Waters of Life : I fear the
ſees it ſelf above the Earth, the Eye of the Mind worſt of Men, Turks, and the worſt Turks, the
is more eaſily raiſed to her Heaven: it is good to Moores, ſhall riſe up in Judgment againſt many
take all advantage of Place (ſetting aſide Super-Chriſtians, with whom it is a juft Exception,
ftition) to further our Devotion : Aaron and Hur againſt any Witneſs by their Law, that he hath
were in the Mountain with Mofes, and held up not prayed fix times in each natural Day ; be-
his Hands : Aaron (ſay ſome Allegoriſts ) is moun- fore the Day break they pray for Day; when it
tainous ; Hur fiery: heavenly Meditation, and the iş Day, they give God thanks for Day; at Noon
Fire of Charity, muſt lift up our Prayers to God. they thank God for half the Day paſt, after that
As Satan carried up Chriſt
' to an high Hill, to they pray for a good Sun-fet; after that they
tempt him, ſo he carries up himſelf to be freed thank God for the Day paſſed, and laſtly, pray
from Temptation and Diftra&ion: if ever we for a good Night after their Day: and we Chri-
would be transfigured in our Diſpoſitions, we muft ftians ſuffer ſo many Suns and Moons to riſe and
leave the Earth below, and abandon all worldly ſet upon our Heads, and never lift up our Hearts
Thoughts, venite, afcendamus : Oh come, let us to their Creator and ours, either to ask his Bleſ-
climb up to the Hill, where God fees, or is ſeen, ſing, or to acknowledge it; of all Men under
faith devout Bernard; O all ye Cares, Diſtractions, Heaven none had ſo much need to pray as Cour-
Thoughtfulneſs, Labours, Pains, Servitudes, ſtay tiers. That which was done but once to Chriſt,
me here with this Afs, my Body, till I with the is always done to them. They are ſet upon the
Boy, that is, my Reaſon and Underſtanding, ſhall Hill, and ſee the Glory of the Kingdoms of Earth,
worſhip and return; faith the ſame Father, wittily but I fear it is ſeen of them, as it is with ſome of
alluding to the Journy of Abraham for his Sacrifice. the Mariners, the more need, the leſs Devotion.
Wherefore then did Chriſt climb up this high Ye have ſeen the Place, ſee the Attendants: He
Hill? Not to look about him, but, faith S. Luke would not have many becauſe he would not have
(mezo d'Edots) to pray ; not for Proſpect, but for it yet known to all: hence was his intermina-
Devotion ; that his Thoughts might climb up yet tion, and ſealing up their Mouths, with a Nemini
nearer to Heaven: Behold, how Chriſt entred dicite, tell no Man: not none, becauſe he would
upon all his great Works, with Prayers in his not have it altogether unknown: and afterwards
Mouth : when he was to enter into that great would have it known to all: Three were a legal
Work of his Humiliation in his Paſſion, he went Number, in ore duorum aut trium, in the Mouth
into the Garden to pray; when he is to enter of two or three Witneſſes. He had eternally pof-
into this great Work of his Exaltation, in his feffed the Glory of his Father without any Wit-
Transfiguring, he went up into the Mountain to neſſes; in time, the Angels were bleſſed with
pray; he was taken up from his Knees to both: that Sight; and after that, two bodily, yet hea-
O noble Example of Piety and Devotion to us, venly. Witneſſes, were allowed, Enoch and Elias;
he was God that prayed, the God that he prayed now in his Humanity, he was inveſted with Glo-
to, he might have commanded, yet he prayed, ry, he takes but three Witneſſes, and thoſe earth-
that we Men might learn of him, to pray to him; | ly and weak, Peter, James, Fohn : And why theſe?
What ſhould we Men dare to do without Prayers, We may be too curious : Peter becauſe the eldeſt,
when he that was God, would do nothing with Fohn becauſe the deareſt, James becauſe next Pe
out them. The very Heathen Poet could ſay, dter, the zealoufeſt: Peter becauſe he loved Chriſt
Fove principium : And which of thoſe Verſe-mon- moſt; John becauſe Chriſt moſt loved him;
gers ever durft write a Ballad without implo- James becauſe next to both, he loved, and was
ring of ſome Deity? Which of the Heathens loved moſt: I had rather to have no Reaſon, but,
durſt attempt any great Enterpriſe (inſalutato quia complacuit, becauſe it ſo pleaſed him. Why
numine) without Invocation and Sacrifice ? Saul may we not as well ask, Why he choſe theſe
himſelf would play the Prieſt, and offer a Burnt- Twelve from others; as why he choſe theſe Three
Offering to the Lord, rather than the Philiſtines out of the Twelve. If any Romaniſts will raiſe
ſhould fight with him unſupplicated, as thinking from hence any Privilege to Peter (which we
any Devotion better than none : and thinking it could be well content to yield, if that would make
more ſafe to ſacrifice without a Prieſt, than to them ever the honeſter Men) they muſt remem-
fight without Prayers: ungirt, unbleſs’d, was the ber that they muſt take Company with them ;
old Word, as not ready till they were girded, ſo I which theſe Pompeian Spirits cannot abide : as
good

Chriſt Transfigured.
95
و
good no Privilege, as any Partners; and withal, dormis ; Sleepeſt thou Peter ? Couldt thou noe
they muſt ſee him more taxed for his Error, in wake with me one Hour ? A ſlumbring and a
this Act, than honoured by his Preſence at the drowfie Heart, does not become the Buſineſs and
Ad; whereas the beloved Diſciple faw and er- Preſence of him that keepeth Iſrael,and Numbers not.
red not : theſe fame Three, which were Witneſſes Theſe were the Attendants, ſee the Compa-
of his Transfiguration in the Mount, were Wit- nions of Chrift; as our Glory is not conſummate
neſſes of his Ågony in the Garden ; all Three, without Society; no more would Chriſt have his;
and theſe Three alone, were preſent at both, but therefore his Transfiguration hath two Compa
both times ſleeping ; theſe were arietes gregis, the nions, Mofes, Elias, as S. Saul ſays of himſelf, whe-
Bell-weathers of the Flock, as Auſtin calls them: ther in the Body, or out of the Body, I know
Oh weak Devotion of three great Diſciples : not, God knows; fo ſay I of theſe two of Eliab
theſe were. Paul's three Pillars ( o súdge JOULÉVTES ) there may ſeem lefs doubt, ſince we know that
Gal. 2. 9. Chriſt takes them up twice, once to be his Body was aſſumed to Heaven, and might as
Witneſſes of his greateſt Glory; once of his grea- well come down for Chriſt's Glory, as go up
teft Extremity ; they ſleep both times; the other for his own; although fome grave Authors, ag
was in the Night, more tolerable ; this by Day, Calvin, Oecolampadius, Bale, Fulke have held his Bo-
yea, in a Light above Day, Chryfoftom would fain dy with Enoch's, reſolved into their Elements ; Sed
excuſe it to be an Amazedneſs, not a Sleep; not ego non credulus illis : And for Moſes, Enoch tranſla-
conſidering that they ſlept both at that Glory, tus eft
, in carne ; & Elias carneus raptus eft in cau
and after in the Agony. To ſee that Mafter lum, &c. Enoch was tranſlated in the Fleſh, and
praying, one would have thought ſhould have Elias being yet in the Fleſh was taken into Hea-
fetch'd them on their Knees; eſpecially to ſee ven , faith Hierom in his Epiſtle ad Pammachium.
thoſe heavenly Affections look out at his Eyes ; Though it be rare and fingular, and Auſtin
to ſee his Soul lifted up in his Hands, in that makes much ſcruple of it : Yet why might not
tranſported Faſhion, to Heaven; but now the he after death, return in his Body, to the Glory
Hill hath wearied their Limbs, their Body clogs of Chriſt's Transfiguration, as well as afterwards
their Soul, and they fall aſleep; while Chriſt ſaw many of the Saints did to the Glory of his Re-
divine Viſions, they dreamed Dreams; while He furrection ? I cannot therefore with the Gloſs
was in another World, raviſhed with the Sight of think, there is any reaſon why Moſes ſhould take
his Father's Glory, yea of his own, they were in another, a borrowed Body, rather than his own :
another World, a World of Fancies , ſurprized Heaven could not give two fitter Companions,
with the Couſin of Death, Sleep: Beſides ſo gra more admirable to the Jews, for their Miracles ;
cious an Example, their own Neceffity (quia in- more gracious with God, for their Faith and Ho-
ceſſanter pecco ) becauſe I continually fin, Bernard's lineſs: both of them admitted to the Conference
Reaſon, might have moved them to pray rather with God in Hereb: both of them Types of Chriſt :
than their Maſter; and, behold, inſtead of fixing both of them faſted forty Days; both of them
their Eyes upon Heaven, they ſhut them; inſtead for the glory of God fuffered many Perils ; bech
of lifting up their Hearts, their Heads fall down divided the Waters; both the Meſſengers of God
upon their shoulders; and ſhortly here was Snort- to Kings; both of them marvellous, as in their
ing inſtead of Sighs and Prayers : This was not Life, ſo in their End : A Chariot of Angels took
Abraham's or Elibu's Ecſtatical Sleep, fob 33. not away Elias, he was ſought by the Prophets, and
the Sleep of the Church, a waking Sleep; but not found ; Michael ftrove with the Devil for the
the plain Sleep of the Eyes; and that not (noun) Body of Moſes; he was fought for by the Feavyse
a ſlumbring Sleep, which David denies to him- and not found; and now both of them are found
ſelf, Pſalm 132. but ( ) a ſound Sleep, here together on Tabor. This Elias ſhews himſelf
which Solomon forbids, Prov. 6. 4. yea, rather to the Royal Prophet of his Church: This Moſes
(O) the dead Sleep of Adum, or Fonas, and thews himſelf to the true Michael : Moſes the Pub-
as Bernard had wont to ſay, when he heard a liſher of the Law; Elias the chief of the Pro-
Monk ſnort, they did carnaliter ſeu ſeculariter dor- phets; ſhew themſelves to the God of the Law
mire. Prayer is an ordinary Receipt for Sleep: and Prophets, Alter populi informator aliquando, alter
How prone are we to it, when we ſhould mind reformator quandoque : one the Informer once of
divine Things ? Adam lept in Paradiſe and loſt a the People, the other the Reformer ſometimes,
Rib; but this Sleep was of God's giving, and this faith Tertull
. in 4. adver. Marcionem. Alter initia-
Rib was of God's taking. The good Husband tor veteris Teſtamenti
, alter conſummator novi : One
ſlept and found Tares: Eutichus ſlept and fell; the firſt Regiſter of the Old Teſtament, the other
while Satan lulls us aſleep ( as he doth always the Shutter up of the New. I verily think with
rock the Cradle, when we ſleep in our Devoti- Hillary, that theſe two are pointed at as the Fore-
ons) he ever takes ſome Good from us, or puts runners of the ſecond Coming of Chriſt, as now
fome Evil in us, or endangers us a deadly Fall: they were the Foretellers of his Departure; nei-
Away with this ſpiritual Lethargy ; Bernard had ther doubt I, that theſe are the two Witneſſes,
wont to ſay, that thoſe which ſleep are dead to which are alluded to in the Apocalypſe ; howſoever,
Men, thoſe that are dead, are aſleep to God: but divers of the Fathers have thruſt Enoch into the
ſay, thoſe that ſleep at Church, are dead to God, Place of Moſes; look upon the place, Apoc. II.s. Who
ſo we preach their Funeral-Sermons inſtead of but Elias can be he, of whom is ſaid, If any Man
Hortatory; and, as he was wont to ſay, he loft will hurt him, Fire proceedeth out of his Mouth
no Time ſo much as that wherein he ſlept; fo let and devoureth his Enemies ; alluding to 2 Kings
me add, there is no lofs of Time fo defperate, as I ? Who but Elias, of whom it is ſaid, He hath
of holy Time. Think that Chriſt ſaith to thee, Power to ſhut the Heaven, that it rain not in the
at every Sermon, as he did to Peter, Etiam Petre Days of his Prophecying; alluding to i Kings 18 ?
Who

ز

96
Contemplations.
Who but Mofes, of whom it is ſaid, He hath Power | Matth. 5. 17. Oh what Conſolation, what Con-
to turn the Waters into Blood, and ſmite the Earth firmation was this to the Diſciples, to ſee fuch
with all manner of Plagues; alluding to Exod. 7, Examples of their future Glory ? Such Witneſſes
and 8 ? But take me aright; let me riot ſeem a and Adorers of the eternal Deity of their Ma-
Friend to the Publicans of Rome, an Abettor of ſter? They ſaw in Moſes and Elias, what they
thoſe Alcoran-like Fables of our Popiſh Doctors, themſelves ſhould be ; how could they ever fear
who (not ſeeing the Wood for Trees) do hærere to be miſerable, that ſaw ſuch Precedents of their
in cortice, ſtick in the Bark, taking all concerning enſuing Glory : How could they fear to die, that
that Antichriſt according to the Letter ; Odi, a law in others the Happineſs of their own Change?
arceo. So ſhall Mofes and Elias come again in The rich Glutton ple ds with Abraham, that if
thoſe Witneſſes, as Elias is already come in John one came to them from the Dead, they will
Baptiſt : their Spirits ſhall be in theſe Witneſſes, amend : Abraham anſwers, They have Moſes and
whoſe Bodies and Spirits were Witneſſes both the Prophets, let them hear them : Behold, here
of the preſent Glory, and future Paſſion of is both Moſes and the Prophers, and theſe too
Chriſt doubtleſs ; many thouſand Angels faw come from the Dead; how can we now but be
this Sight, and were not ſeen, theſe two both perſuaded of the happy ſtate of another World,
ſaw, and were ſeen. Oh how great an Happi- unleſs we will make our ſelves worſe than the
neſs was it for theſe two great Prophets, in their Damned ? See and conſider that the Saints of
glorified Fleſh, to ſee their glorified Saviour, who God are not loft, but departed; gone into a far
before his Incarnation had ſpoken to them? To
ken to thein ? To Country with their Maſter, to return again, richer
ſpeak to that Man God, of whom they were glo- and better than they went. Left we ſhould think
rified, and to become Prophets not to Men, but this the Condition of Elias only, that was rape
to God. And if Moles's Face ſo ſhone before, into Heaven, ſee here Mofes matched with him,
when he ſpoke to him without a Body in Mount that died and was buried : And is this the ſtate of
Sinai, in the midſt of the Flames and Clouds; how theſe two Saints alone? Shall none be ſeen with
did it ſhine now, when himſelf glorified, ſpeaks him in the Tabor of Heaven, but thoſe which have
to him, a Man, in Tabor, in Light and Majeſty ? ſeen him in Horeb and Carmel ? Oh thou weak
Elias hid his Face before with a Mantle when he Chriftian, was only one, or two Limbs of Chriſt's
paſſed by him, in the Rock: now with open Face Body glorious, in the Transfiguration, or the
he beholds him preſent, and in his own Glory whole? He is the Head, we are the Members.
adores his : Let' that impudent Marcion, who If Moſes and Elias were more excellent Parts,
aſcribes the Law and Prophets to another God, Tongue, or Hand ; let us be but Heels or Toes,
and deviſes an Hoftility betwixt Chriſt and them, his Body is not perfect in Glory without ours :
be aſhamed to ſee Moſes and Elias, not only in cola when Chriſt, which is our Life, ſhall appear, then
loquio, but in conſortio claritatis, not only in Con- fhall we alſo appear with him in Glory, Colos.
ference, but in a Partnerſhip of Brightneſs (as Ter 3. 4. How truly may we ſay to Death, Rejoyce
tull. ſpeaks ) with Chrift; whom if he had miſ not mine Enemy, though I fall, yet ſhall I riſe,
liked, he had his choice of all the Choir of Hea- yea, I ſhall riſe in falling : We ſhall not all fleep,
ven: and now chuſing them, why were they not we ſhall be changed, faith Saint Paul to his Thef-
in fordibus, & tenebris : in Rags and Darkneſs : Salonians; Elias was changed, Moſes ſlept, both ap-
Sic in alienos demonſtrat illos dum ſecum habet, fic re peared; to teach us, that neither our Sleep, nor
linguendos docet quos fibi jungit : Sic deſtruit quas de Change, can keep us from appearing with him ;
radiis ſuis exftruit : So doth he ſhew them far when therefore thou ſhalt receive the Sentence
from ſtrangeneſs to him, whom he hath with of Death, on Mount Nebo ; or, when the fiery
him, ſo doth he teach them to be forſaken, whom Chariot ſhall come, and ſweep thee from this Vale
he joins with himſelf
. So doth he deſtroy thoſe, of Mortality ; remember thy glorious Re-appari-
whom he graces with his Beams of Glory, ſaith tion with thy Saviour, and thou canſt not but be
that Father. His Act verifies his Word, Think comforted, and cheerfully triumph over that laſt
not that I come to deſtroy the Law or the Pro-Enemy, outfacing thoſe Terrors with the affurance
phers; I am not come to deſtroy,but to fulfil them, / of a bleſſed Reſurrection to Glory: To the which,&c.


be
ਹd :
Dobro
dedossalu The
EL SORTE l dood vandet om
கா கார் பாவமாக bomo
od millor o

97
20 20
The SECOND PART of the
Μ Ε DI Τ Α Τ Ι Ο Ν S
HDD boos biew
Romos New
Ο Π Ρ Ο Ν Τ Η Ε
THE BOTOX ONE of boboots brug
ar bus moto no
Transfiguration of Chriſt.
Shavio
to sto
In a SERMON preach'd at White - Hall,
before King 7 AMES of bleſſed Memory.
bag
Das oriw orgio
Su Hoid
yador
Christ Transfigured. This (ENG) Departure of Chriſt was (oraneo's
1ózo ) à Word, both hard and harſh; hard to
gotda or
believe, and harſh in believing: the Diſciples
T falls out with this Diſcourſe as with Mount thought of nothing but a Kingdom : a Kingdom
Tabor it ſelf ; that it is more eaſily climbed reſtored magnificently, interminably; and two
with the Eye than with the Foot : If we of theſe three Witneſſes had ſo ſwallowed this
may not rather ſay of it, as Foſephus did of Hope, that they had put in for Places in the State,
Sinai, that it doth not only aſcenſus hominum, but to be his chief Peers : How could they think of
afpe&tus fatigare, weary not only the Steps but the a parting? The Throne of David did ſo fill their
very Sight of Men: we had thought not to ſpend Eyes, that they could not ſee his Crofs : And if
many Breaths in the Skirts of the Hill, the Cir- they muſt let down this Pill
, how bitter mult it
cumſtances, and it hath coſt us one Hours Jour-needs be ? His Preſence was their Joy and Life;
ney already : and we were glad to reſt us, ere it was their Death to think of his lofs : now there
we can have left them below us ; one Pauſe more fore, that they might ſee that his Sufferings and
(I hope ) will overcome them, and ſet us on the Death, were not of any ſudden Impotence, buc
top: no Circumſtance remains undiſcuſſed, but predetermined in Heaven, and revealed to the
this one : What Moſes and Elias did with Chriſt in Saints ; two of the moſt noted Saints in Heaven
their Apparition: for they were not as ſome llee-ſhall ſecond the News of his Departure : and
py Attendants (like the three Diſciples in the be- that in the midſt of his Transfiguration: that they
ginning) to be there, and fee nothing; nor, as could not chufe but think, he that can be thus
fome filent Spectators, mute Witneſſes, to ſee happy, needs not be miſerable: that Paffion which
and ſay nothing : but, ( as if their Glory had no he will undergo, is not out of Weakneſs, but out
whit changed their Profeſſion) they are Prophets of Love. It is wittily noted by that ſweet Chryſo-
ſtill ; and foretold his Departure, as S. Luke tellsſtome, that Chriſt never lightly ſpake of his Paf-
us : foretold, not to him which knew it before, fion, but immediately before, and after, he did
yea, which told it them; they could not have ſome great Miracle.' And here, anſwerably, in
known it, but from him; he was ó aby G, the Word the midſt of his miraculous Transfiguration, the
of his Father : they told but that which he before | two Saints ſpeak of his Paſſion : a ſtrange Oppor-
had told his Diſciples ; and now theſe heavenly tunity: in his higheſt Exaltation to ſpeak of his
Witneſſes tell it over again for Confirmation : Sufferings, to talk of Calvary in Tabor : when his
like as John Baptiſt knew Chriſt before ; He was Head Shone with Glory, to tell him how it muſt
Vox clamantis, the Voice of a Crier ; the other bleed with Thornes: when his Face ſhone like
Verbum Patris
, Word of his Father ; there is great the Sun, to tell him it muſt be blubbered and ſpic
Affinity betwixt vox and verbum ; yea, this Voice upon : when his Garments gliſtered with that
had uttered it ſelf clearly: Ecce Agnus Dei, Behold Celeſtial Brightneſs, to tell him they muſt be
the Lamb of God: yet he ſends his Diſciples, with ſtripped and divided : when he was adored by
an Art thou he that he might confirm to them the Saints of Heaven, to tell him how he muſt be
by him, that which he both knew and had ſaid of ſcorned by the baſeſt of Men: when he was ſeen
him : So our Saviour follows his Fore-runner in between two Saints, to tell him how he muſt be
this ; that what he knew, and had told his Diſci- ſeen between two Malefactors: In a word, in the
ples, the other Elias, the typical Fohn Baptiſt, and midſt of his divine Majeſty, to tell him of his
Mofes, muſt make good to their Belief.
Shame ; and whilft he was transfigured in the
Nnn
Moune,





98
Contemplations.

Mount, to tell him how he muſt be disfigured up- Witneſſes, or the immediate Voice of God. The
on the Croſs ; yet theſe two heavenly Prophets firſt had Angels finging ; the ſecond Angels mi-
found this the fitteſt time for this Diſcourſe: ra- niſtring; the third the Voice of God thundring;
ther chuſing to ſpeak of his Sufferings in the the fourth the Angels comforting: that it may be
height of his Glory, than of his Glory after his no wonder, the Earth marvels at thoſe Things,
Sufferings
. It is moſt ſeaſonable in our beſt to whereat the Angels of Heaven ſtand amazed.
think of our worſt Eſtate : for, both that Thought Bernard makes three kinds of wonderful Changes;
will be beſt digeſted, when we are well, and that Sublimitas in humilitatem, height to lowlineſs, when
Change will be beſt prepared for, when we are the Word took Fleſh ; Contemptibilitas in Majeſta-
the fartheſt from it : You would perhaps think it tem, when Chriſt transformed himſelf before his
unſeaſonable for me, in the midſt of all your Diſciples ; Mutabilitas in æternitatem, when he roſe
Court-jollity, to tell you of the Days of Mourn- again, and afcended to Heaven to reign for ever:
ing, and with that great King to ſerve in a Death’s Ye ſee this is one of them; and as Tabor did riſe
Head amongſt your Royal Diſhes : to ſhew your out of the Valley of Galilee, ſo this Exaltation did
Coffins in the midſt of your Triumphs : yet theſe riſe out of the midſt of Chriſt's Humiliation :
Precedents above exception, ſhew me that no Time Other Marvels do increaſe his Dejection, this on-
is fo fit as this. Let me therefore ſay to you, with ly makes for his Glory; and the Glory of this is
the Pſalmiſt, I have ſaid, ye are Gods ; if ye were matchable with the Humiliation of all the reſt :
transfigured in Tabor, could ye be more? But ye That Face, wherein before (ſaith Iſaiab) there
ſhall die like Men; there is your iOS G.) It was was no Form, nor Beauty, now ſhines as the Sun:
à worthy and witty Note of Hierom, that amongſt that Face, which Men hid their faces from, in
all Trees, the Cedars are bidden to praiſe God, Contempt, now ſhines ſo, that mortal Eyes could
which are the talleſt: and yet, Dies domini ſuper not chuſe but hide themſelves from the Luftre of
omnes Cedros Libani, Ifai. 2. ye Gallants, whom a it; and immortal receive their Beams from it:
little yellow Earth, and the Webs of that curious He had ever in vultu fidereum quiddam, as Hieron
Worm have made gorgious without, and perhaps ſpeaks, a certain heavenly Majeſty and Port in his
proud within : Remember that e’er long, as one Countenance, which made his Diſciples follow
Worm decks you without, ſo another Worm fhall him at firſt ſight, but now here was the Per-
conſume you within : and, that
both the Earth fection of fuper-cæleſtial Brightneſs: It was a
that you pranck up; and that Earth wherewith Miracle in the three Children, that they were ſo
you pranck it, is running back into Duft. Let delivered from the Flames, that their very Gar-
not your high Eſtate hide from you your fatal ments ſmelt not of the Fire: it is no lefs Miracle in
Humiliation: let not your Purples hide from you Chriſt, that his very Garments were dyed Cæle-
your Winding-feet; but even on the top of Ta- ftial, and did favour of his Glory : Like as Aaron
bor, think of the depth of the Grave : think of was fo anointed on his Head and Beard, that his
your departure from Men, while ye are advanced Skirts were all perfumed : his Clothes therefore
above Men.
fined as Snow, yea (that were but a wateriſh
We are now afcended to the top of the Hill : White ) as the Light it felf, faith S. Mark and
let us therefore ſtand, and fee, and wonder at Matthew, in the moſt Greek Copies : That ſeam-
this great Sight, as Moſes to ſee the Buſh, flaming lefs Coat, as it had no Welt, ſo it had no Spot.
and not conſumed; ſo we to ſee the Humanity con- The King's Son is all fair, even without. O ex-
tinuing it felf, in the midſt of theſe Beams of cellent Glory of his Humanity: the beſt Diamond
Glory. Chriſt was ev tiopes Sšas
, faith S. Paul, in or Carbuncle is hid with a Caſe: but this Bright-
the form of a Servant: now for the time he was neſs pierceth through all his Garments, and makes
truly ( Her Te peopçcóllets ) transformed : that there is them lightſome in him, which uſe to conceal
no cauſe why Maldonat ſhould fo enveigh againſt Light in others : Herod put him on in Mockage
ſome of ours, yea of his own, as Janſenius, who (edutangu medy) Luke 23. nor a white, but a bright
tranſlates it Transformation : For what is the ex- Robe (the ignorance whereof makes a fhew of
ternal Form but the Figure? And their own Vul- Diſparity in the Evangeliſts) but, God the Fa-
gar (as hotly as he takes it) reads it, Philip. 2.7. ther to glorifie him, cloaths his very Garments
(uoppla doar ) formam ſervi accipiens : There is no with heavenly Splendor : Behold, thou art fair
danger in this Ambiguity, not the fubftantial (my Beloved, ) behold, thou art fair; and there
Form, but the external Faſhion of Chriſt was is no Spot in thee. Thine Head is as fine Gold,
changed : He having three Forms (as Bernard di-thy Mouth is as ſweet Things, and thou art
ftinguiſhes) Contemptam, Splendidam, divinam : chan- wholly delectable : Come forth ye Daughters of
geth here the firſt into the ſecond : this is one of Sion, and behold King Solomon, with the Crown
the rareſt Occurrences that ever befel the Saviour wherewith his Father crowned him, in the Day
of the World: I am wont to reckon up theſe four of the Gladneſs of his Heart. O Saviour, if thou
principal Wonders of his Life; Incarnation, Ten- wert ſuch in Tabor , what art thou in Heaven?
tation, Transfiguration, and Agony: The firſt, If this were the Glory of thy Humanity, what
in the Womb of the Virgin ; 'the ſecond, in the is the Preſence of thy Godhead ? Let no Man
Wilderneſs; the third, in the Mount; the fourth, yet wrong himſelf ſo much, as to magnifie this
in the Garden: The firſt, that God ſhould become Happineſs as anothers; and to put himſelf out
Man: The ſecond, that God and Man ſhould of the participation of this Glory; Chriſt is our
be tempted, and tranſported by Satan: The third, Head, we are his Members ; as we all were in
that Man ſhould be glorified upon Earth: The the firſt Adam, both innocent and ſinning ; ſo are
laſt, that he which was Man and God ſhould we in the ſecond Adam, both ſhining in Tabor,
ſweat Blood under the Senſe of God's Wrath for and bleeding Sweat in the Garden : and as we
Man. And all theſe either had the Angels for are already happy in him, ſo ſhall we be once

Chriſt Iransfigured.
99
in our ſelves by and through him. He ſhall find him carnally Inſinuating ; another while,
change our vile Bodies, that they may be like his carnally Preſuming ; one while weakly Denying ;
glorious Body : Behold our Pattern, and rejoyce: another while ralhly miſconftruing, carnally In-
Like his glorious Body. Theſe very Bodies that ſinuating : Mafter favour thy ſelf : Which though
are now cloddy like the Earth ; fhall once be ſome Paraſites of Rome would fain ſmooth up,
bright as the Sun. And we, that
now ſee Clay that he in this ſhewed his Love to Chriſt, as before
in one another's Faces, ſhall then ſee nothing but his Faith; out of St. Hierome and St. Auſtin; yet it
Heaven in our Countenances : And we that now muſt needs be granted, which Bernard faith, Dili-
fet forth our Bodies with Clothes, Shall then begebat Spiritum carnaliter, He loved the Spirit in a
clothed upon with Immortality, out of the Ward- carnal Faſhion: Let them chooſe whether they
robe of Heaven: And if ever any painted Face will admit Chriſt to have chid unjuſtly, or Peter
ſhould be admitted to the Sight of this Glory, ( as worthy of chiding; except perhaps, with Hillary,
I much fear it ; yea, I am ſure, God will have they will ſtop where they ſhould not: Vade poft me
none but true Faces in Heaven ;) they would be ſpoken to Peter, in Approbation : Satana, non
aſhamed to think that ever they had Faces to daub lapas quæ dei funt, ſpoken to Satan in Objurga-
with theſe beaſtly Pigments, in Compariſon of tion.
this heavenly Complexion. Let us therefore look Carnally preſuming (Though all Men, yet not :)
upon this Fleſh, not ſo much with Contempt of If he had not preſumed of his Strength to ſtand,
what it was and is ; as with a joyful Hope of what he had not fallen. And as one yawning makes
it ſhall be : And when our Courage is aſſaulted many open Mouths, ſo did his vain Reſolution,
with the change of theſe Bodies from healthful draw on Company (likewiſe ſaid the other Di-
to weak, from living to dead, let us comfort our ſciples.) For his weak Denial ye all know his
felves with the Aſſurance of this Change, from simple Negation, lined with an Oath, faced with
Duſt to Incorruption: We are not ſo ſure of an Imprecation ; and here, that no Man may
Death, as of Transfiguration : All the Days of need to doubt of an Error, the Spirit of God faith,
our appointed Time, we will therefore wait, till he knew not what he ſaid ; not only ( Tincanon) as
our Changing fhall come.
Mark ; what he ſhould fay ; but onszel) faith
Now from the Glory of the Maſter, give me Luke, what he did ſpeak, whereof St. Mark gives
leave to turn your Eyes to the Error of the Ser- the Reaſon ( nous inqobor) they were amazedly
vant: Who having ſlept with the reſt and now affrighted. Amazedneſs may abate an Error of
fuddenly awaking, knoweth not whether he flept Speech, it cannot take it away: Beſides Aſtoniſh-
ſtill. To ſee ſuch a Light about him, three ſo ment, here was a Fervour of Spirit; a Love to
glittering Perſons before him, made him doubt, Chriſt's Glory, and a Delight in it; a Fire but
now as he did after, when he was carryed by the miſplaced, on the Top of the Chimney, not on
Angel through the Iron Gate, whether it were a the Hearth; præmatura devotio, as Ambroſe ſpeaks,
pleaſing Dream, or a real Act : All ſlept, and now a Devotion, but raſh and heady; and if it had not
all waked, only Peter ſlept waking, and I know been ſo, yet it is not in the Power of a good In-
not whether more erred in his Speech, or in his tention to make a Speech good ; in this the matter
Sleep. It was a Shame for a Man to ſleep in Ta- failed; for what ſhould luch Saints do in earthly
bor, but it is a more Shame for a Man to dream Tabernacles, in Tabernacles of his making? And
with his Eyes open : Thus did Peter, Maſter, it is if he could be content to live there without a
good for us to be here. Let us make us three Taberna- Tent (for he would have but three made ) why
cles. I could well ſay with Optatus in this, or any did he not much more conceive fo of thoſe hea-
other occaſion, Ipſius Sancti Petri beatitudo veniam venly Gueſts? And if he ſpoke this to retain them,
tribuat, dubito dicere peccaſſe tantam San&titatem : Let how weak was it to think, their Abſence would
bleſſed Peter pardon me, I fear to ſay ſo great be for want of Houſe-room? Or, how could that
Holineſs offended. Yet ſince our Adverſaries are at once be, which Moſes and Elias had told him,
fo over partial to this worthy Saint, in whom they and that which he wiſhed ? For how ſhould Chriſt
have as little, as they boaſt much ; that they can both depart at Jeruſalem, and ſtay in the Mount?
be content his Praiſe ſhould blemiſh the Digniry Or if he would have their Abode there, to avoid
of all the reſt ; yea that God himſelf is in Danger the Sufferings at Feruſalem, how did he yet again
to be a loſer by the Advancement of ſo dear a fing over that Song, for which he had heard before,
Servant, give me leave to lay my Finger a little Come behind me Satan. Or if it had been fit for
upon this Biot. God would never have recorded Chriſt, to have ſtayed there, how weakly doth
that which it ſhould be uncharitable for us to ob- he (which Chryfoftome obſerves ) equalize the Ser-
ferve : It was the injurious Kindneſs of Marcion in vant with the Maſter, the Saints with God ? In a
honour of Peter, to leave out the Story of Malchus, Word, the beſt and the worſt that can be ſaid here
as Epiphanius notes; it shall be our Blame, if we do of Peter, is that which the Pſalmiſt faith of Moſes
not ſo note, that we benefit our felves even by his ( NO'?) effutiit labiis, he ſpake unadviſedly with
Imperfections. St. Mark's Goſpel is ſaid to be his Lips, Pfal. 106. 33.
Peter's : O bleſſed Apoſtle, can it be any Wrong - Yet if any earthly Place or Condition might
to ſay of thee, that which thou haſt written of thy have given Warrant to Peter's Motion, this was it:
felf; not for Inſultation, not for Exprobation: Here was a Hill, the Emblem of Heaven; here
God forbid but that Men may be aſhamed to give was two Saints, the Epitome of Heaven ; here was
chat to him which he hath denied to himſelf: Let Chriſt the God of Heaven: And if Peter might not
me cherefore not doubt to ſay ( with Reverence to ſay ſo of this, how ſhall we ſay of any other
ſo great a Saint ) that as he ſpake moft, ſo he is Place, Bonum eft effe hic? It is good to be here.
noted to have erred moſt : Not to meddle with Will ye fay of the Country, Bonum eft effe hic ?
his Sinking, Striking, Judaizing; one while we There is Melancholy, Dulneſs, Privacy, Toil :
Nan 2
Will

100
Contemplations.
Will you ſay of the Court, Bonum ift effe bic? There their Ambition coſt them, that affect Eminence ?
dwells Ambition, ſecret Undermining, Atten-Certainly, no Men are ſo worthy of Pity, as they
dance, ferving of Humours and Times. Will ye whoſe Height thinks all other worthy of Con-
ſay of the City, Bonum eft effe hic ? There you tempt. High Places are ſlippery; and as it is eaſie
find continual Tumult, Uſury, couzenage in Bar-
to fall, ſo the Ruin is deep, and the Recovery
gains, Exceſs and Diſorder ; get you to the Wil- difficult
. Altiorem locum fortitus es, non tutiorem,
derneſs, and ſay it is good to be here ; even there ſublimiorem ſed non ſecuricrem, ſaith Bernard ; Thou
Evils will find us out, In nemore habitat Lupus, haft got an higher Place, but not a ſafer ; a lofti-
faith Bernard : In the Wood dwells the Wolfe ; er, but not more ſecure. Aula culmen lubricum,
Wearineſs and Sorrow dwell every where. The The ſlippery Ridge of the Court, was the old Title
rich Man wallows amongſt his Heaps, and when of Honour. David's Curſe was, Fiat via eorum te-
he is in his Counting-houſe, beſet with Piles of nebræ & lubricum, Let their way be made dark and
Bags
, he can fay, Bonum eft effe hic: He worſhips lippery. What difference is there betwixt his
theſe molten Images; his Gold is his God, his Curſe, and the Happineſs of the Ambitious, but
Heaven is his Cheſt : Not thinking of that which this ; that the Way of the one is dark and flippery,
Tertullian nores, Aurum ipſum quibuſdam gentibus cd the Way of the other lightfome and ſlippery; that
vincula ſervire : That ſome Countries make their Dark that they may fall, this Light that they
very Fetters of Gold; yea ſo doth he, whilft he may fee, and be feen to fall
. Pleaſe your ſelves
admires it, making himſelf the Slave to his Ser- then, ye great Ones, and let others pleaſe you in
vant, Damnatus ad metalla, as the old Roman Pu- the Admiration of your Height. But if your
niſhment was : Coasta ſervitus miſerabilior, affecta- Goodneſs do not anſwer your Greatneſs, Sera que-
ta miferior, Forced Bondage is more worthy of rela eft, quoniam elevans allififti me. It is a late
Piry, affected Bondage is more miſerable ; and if Complaint, Thou haſt lift me up to caſt me down.
God's Hand touch him never ſo little, can his Your Ambition hath but let you up a Scaffold, that
Gold bribe a Diſeaſe, can his Bags keep his Head your Miſery might be more notorious, and yet
from aking, or the Gout from his Joynts ? or doth theſe Clients of Honour ſay, Bonum eft elle bic.
his loathing Stomach make a Difference betwixt The pampered Glutton, when he ſeeth his
an earthen and filver Dih? O vain Defires, and Table ſpread with full Bowls, with coſtly Diſhes,
impotent Contentments of Men, who place Hap- and curious Sawces, the Dainties of all three Ele:
pineſs in that, which doch not only not ferve ments, ſays, Bonum eft efle hic. And yet, Eating
them from Evils, but help to make them miſera- hath a Satiety, and Satiety a Wearineſs: His
ble! Behold their Wealth feeds them with Fa-Heart is never more empty of Contentment, than
mine ; recreates them with Toyl; chears them when his Stomach is fulleſt of Delicates. When
with Cares, bleſſes them with Torments; and he is empty, he is not well till he be filled ; when
yet they ſay, Bonum eſt eſſe hic ; how are their he is full, he is not well till he have got a Sto
Sleeps broken with Cares? How are their Hearts mach ; Et momentanea blandimenta gula ſtercoris fine
broken with Loffes ? Either Riches have Wings, condemnat, faith Hierom; and condemns all the
which in the clipping or pulling flye away, and momentary Pleaſures of his Marrow to the Dunga
take them to Heaven; or elſe their Souls have hill. And when he fits at his Feafts of Marrow,
Wings ( Stulte hac nocte, Thou Fool this Night) and fat Things ( as the Prophet ſpeaks,) his Ta-
and fly from their Riches to Hell. Non Dominus, ble according to the Pſalmiſt's Imprecation, is
ſed Colonus, faith Seneca, not the Lord but the Far-made his Snare; a true Snare every way: His
mer. So that here are both periſhing Riches, and Soul is caught in it with Exceſs; his Eftate with
a periſhing Soul. Uncertainty of Riches ( as St. Penury; his Body with Diſeaſes : Neither doch
Paul to his Timothy) and certainty of Miſery : he more plainly tear his Meat in Pieces with his
And yet theſe vain Men ſay, Bonum eft efle hic. Teeth, than he doth himſelf; and yet this vain
The Man of Honour (that I may uſe Bernard's Man ſays, Bonum eft efle hic.
Phrafe ) that hath Ahaſuerus his Proclamation made The petulant Wanton thinks it the only Happi-
before him, which knows he is not only mis uégas, a neſs that he may have his full Scope to filthy Dal-
certain great Man, as Symon affected; but o duro, liance : Little would he ſo do, if he could ſee his
the Man, which Demofthenes was proud of, that Strumpet as she is, her Eyes the Eyes of a Cocka-
ſees all Heads bare, and all Knees bent to him ; trice, her Hairs Snakes, her painted Face the Viſor
that finds himſelf out of the reach of Envy, on the of a Fury, her Heart Snares, her Hands Bands,
pitch of Admiration, ſays, Bonum eſt eſſe hic. Alas, and her End Wormwood : Conſumption of the
how little thinks he of that, which that good Man Fleſh, Deſtruction of the Soul, and the Flames of
ſaid to his Eugenius, Non eſt quod blandiatur celſitudo Luft ending in the Flames of Hell: Since there-
ubi folicitudo major : What care we for the Fawning fore, neither Pleaſures, nor Honour, nor Wealth,
of that Greatneſs, which is attended with more can yield any true Contentment to their beſt Fa-
Care ? King Henry the Seventh's Emblem in all vourites, let us not be ſo unwiſe as to ſpeak of
his Buildings, (in the Windows) was ſtill a Crown this Vale of Miſery, as Peter did of the Hill of
in a Buſh of Thorns: I know not with what hifto- Tabor ; Bonum eſt eſſe hic.
rical Alluſion; but ſure, I think, to imply that And if the beſt of Earth cannot do it, why will
great Places are not free from great Cares: Saul ye ſeek it in the worſt? How dare any of you
knew what he did, when he hid himſelf among great Ones ſeek to purchaſe Contentment with
the Stuff: No Man knoweth the Weight of å oppreſſion, Sacriledge, Bribery? Out-facing
Scepter, but he that fwayeth it. As for ſubordi- Innocence and Truth with Power? Dainning
nate Greatneſs, it hath ſo much leſs Worth, as it your own Souls, for but the humouring of a few
hath more Dependance: How many ſleepleſs miſerable Days? Filij hominum ufquequo gravi corde,
Nights, and reſtleſs Days, and buſie Shifts doth ad quid diligitis vanitatem, & quæritis mendacium:
Oh

The Proſecution of the Transfiguration.
IOI
Oh ye Sons of Men, how long, &c. But that ſemper læti, ſemper ſatiati; always joyful, always
which moved Peter's Deſire ( though with Imper- fatisfied with the Viſion of that God, in whoſe
fection ) fhews what will perfect our Deſire and Preſence there is Fulneſs of Joy, and at whoſe
Felicity ; for if a Glimpſe of this heavenly Glory Right-hand are Pleaſures for evermore, Shall we
did ſo raviſh this worthy Diſciple, that he thought ſee that Heathen Cleombrotus abandoning his Life,
it Happineſs enough, to ſtand by and gaze upon and caſting himſelf down from the Rock, üpon
it, How ſhall we be affected with the Contem- an uncertain Noiſe of Immortality, and ſhall not
plation, yea Fruition of the Divine Preſence? we Chriſtians abandon the wicked Superfluities of
here was but Tabor, there is Heaven; here were Life, the Pleaſures of Sin, for that Life which we
but two Saints, there many Millions of Saints and know more certainly than this ? What ſtick we at,
Angels; here was Chriſt Transfigured, there he my Beloved, Is there a Heaven, or is there none.
fits at the right Hand of Majeſty ; here was a Re-Have we a Saviour there, or have we none? We
preſentation, there a Gift and Poffeffion of know there is a Heaven, as fure as that there is an
Bleſſedneſs. Oh that we could now forget the Earth below us; we know we have a Saviour
World, and fixing our Eyes upon this better Ta- there, as ſure as there are Men, thắt we converſe
bor, ſay, Bonum eft efle bic. Alas, this Life of ours, with upon Earth ; we know there is Happineſs,
if it were not ſhort, yet it is miſerable ; and if it as ſure as we know there is Miſery and Mutabili-
were not miſerable, yet it is ſhort. Tell me, ye that ty upon Earth ; Oh our miſerable Sottiſhneſs and
have the greateſt Command on Earth, whether Infidelity; if we do not contemn the beſt offers of
this vile World have ever afforded you any ſincere the World, and lifting up our Eyes and Hearts to
Contentation : The World is your Servant, if it Heaven, fay, Bonum eſt elle bic.
were your Paraſite, yer could it make you hearti Even ſo Lord Jeſus, come quickly. To him
ly merry? Ye delicateſt Courtiers, tell me, if that hath purchaſed and prepared this Glory for
Pleaſure it ſelf have not an unpleaſant Tediouf- us; together with the Father and bleſſed Spirit,
nefs hanging upon it, and more Sting than Ho-one Incomprehenſible God, be all Praiſe for ever's
ney? And whereas all Happineſs (even here be- Amen.
low) is in the Viſion of God, how is our Spiritual
Eye hindered, as the Body is from his Objeđ, by
Darkneſs, by falſe Light, by Averfion? Darkneſs;
he that doth fin, is in Darkneſs : Falſe Light The Proſecution of the Trans-
whilſt we meaſure Eternal Things by Temporary:
Averfion; while as weak Eyes hate the Light,
Lightfiguration.
we turn our Eyes from the true and immutable
Good, to the fickle and uncertain. We are not
on the Hill
, but the Valley, where we have fat Before, the Diſciples Eyes were dazled with
Glory; now the Brightneſs of that Glory is
bernacles, not of our own making, but of Clay ; fhaded with a Cloud. Frail and feeble Eyes of
and ſuch, as wherein we are Witneſſes of Chriſt, Mortality cannot look upon an heavenly Luftre.
not transfigured in Glory, but blemiſhed with That Cloud imports both Majeſty, and 'Obſcura-
Diſhonour; diſhonoured with Oaths and Blaſphe- tion; Majeſty, for it was the Teſtimony of God's
mies; re-crucified with our Sins; Witneſſes of Preſence of old ; the Cloud covered the Moun-
God's Saints, not ſhining in Tabor, but mourning tain, the Tabernacle the Oracle : He that makes
in Darkneſs; and inſtead of that heavenly Bright the Clouds his Chariot, was ina Cloud carried up
nefs, cloathed with Sackcloth and Alhes. Then into Heaven: Where have we mention of any Di-
and there, we ſhall have Tabernacles, not made vine Repreſentation, but a Cloud is one Part of
with Hands, eternal in the Heavens, where we it? What comes nearer to Heaven, either in Place
Thall ſee how ſweet the Lord is; we ſhall ſee the or Reſemblance ? Obſcuration, For as it ſhewa
Triumphs of Chriſt; we ſhall hear and ſing the there was a Majeſty, and that Divine; fo, it
Hallelujahs of Saints, Quæ nunc nos angit veſania viti- fhew'd them that the View of that Majeſty was
orum, fitire abfynthium, &c. faith that devout Fa- not for bodily Eyes. Like as when ſome great
ther. "Oh how hath our Corruption bewitched Prince walks under a Canopy, that Vail inews
us, to thirſt for this Wormwood, to affect the there is a great Perſon under it, but withal re-
Shipwracks of this world, to dote upon the Miſe- ſtrains the Eye from a free Sight of his Perſon :
ry of this fading Life, and not rather to fly up to And if the Cloud were clear, yet it ſhaded them.
the Felicity of Saints, to the Society of Angels, Why then was this Cloud interpoſed betwixt that
to that bleſſed Contemplation, wherein we ſhall glorious Viſion and them; but for a Check of
ſee God in himſelf, God in us, our ſelves in him. their bold Eyes ?
There ſhall be no Sorrow, no Pain, no Complaint, Had they too long gazed upon this reſplendent
no Fear, no Death. There is no Malice to riſe Spectacle, as their Eyes had been blinded, fo
againſt us, no Miſery to afflict us, no Hunger, their Hearts had perhaps grown to an over-bold
Thirſt, Wearineſs, Temptation to diſquiet us. Familiarity with that heavenly Object : How ſea-
There, Othere, one Day is better than a Thou- fonably doth the Cloud intercept it? The wiſe
fand : 'There is Reſt from our Labours, Peace God knows our need of theſe Viciffitudes, and
froin our Enemies, Freedom from our Sins : How Allays: If we have a Light, we muſt have a
many Clouds of Diſcontentment darken the Sun- Cloud ; if a Light to chear us, we muſt have a
ſhine of our Joy, while we are here below ? Ve Cloud to humble us : it was ſo in Sinai, it was ſo
nobis qui vivimus plangere quâ pertulimus, dolere quae in Sion, it was ſo in Olivet ; it ſhall never be but
Sentimus, timere que expećtamies : Complaint of fo. The natural Day and Night do not more duly
Evils paft, Senſe of preſent, Fear of future; have interchange, than this Light and Cloud. Above,
Shared our Lives amongſt them; then fall we be, we ſhall have the Light without the Cloud, á
clear

102
to the way Contemplations.
clear Viſion arid Fruition of God, without all dim infinite, ſo is the Love: We meafure the inten:
and fad Interpoſitions ; below we cannot be free fion of Love by the extenſion; the Love that reſts
from theſe Miſts and Clouds of Sorrow and Mif- in the Perſon affected alone, is but ſtraight ; true
apprehenfion.
Love deſcends (like Aaron's Ointment) from the
But this was a bright Cloud ; there is diffe- Head to the Skirts ; to Children, Friends, Allies.
rence betwixt the Cloud in Tabor, and that in Si- o incomprehenſible large Love of God the Fa-
nai: this was clear, that darkſome; there is Dark-ther to the Son, that for his fake he is pleaſed
neſs in the Law, there is Light in the Grace of with the World ! O perfect and happy Compla-
the Goſpel : Moſes was there Ipoken to in Dark-cence! Out of Chriſt there is nothing but Enmi-
neſs; here he was ſpoken with in Light. In that ty betwixt God and the Soul ; in him, there can
dark Cloud there was Terror, in this there was be nothing but Peace ; when the Beams are met
Comfort ; though it were a Cloud then, yet it in one Center, they do not only heat, but burn;
was bright; and though it were bright, yet it our weak Love is diffuſed to many; God hath
was a Cloud : with much Light, there was ſome fome, the World more; and therein Wives, Chil-
Shade : God would not ſpeak to them concern-dren, Friends; but this infinite Love of God hath
ing Chriſt, out of Darkneſs ; neither yer would all the Beams of it united in one only Obje&, the
he manifeſt himſelf to them, in an abſolute Bright- Son of his Love: neither doth he love any thing
neſs : all his Appearances have this Mixture. but in the Participation of his Love, in the Deri
What need I other Inſtance than in theſe ewo vation from it: O God, let me be found in
Saints ? Moſes fpake oft to God, Mouth to Mouth; Chriſt
, and how canſt thou but be pleaſed with
yet not ſo immediately, but that there was ever me?
ſomewhat drawn, as a Curtain, betwixt God and This one Voice proclaims Chriſt at once the
him ; either Fire in Horeb, or Smoak in Sinai; fo Son of God, the Reconciler of the World, the
as his Face was not more veiled from the People, Doctor and Law-giver of his Church; as the son
than God's from him : Elias ſhall be ſpoken to by of God, he is eſſentially intereſted in his Love;
God, but in the Rock, and under a Mantle : In as he is the Reconciler of the World, in whom
vain ſhall we hope for any Revelation from God, God is well pleaſed, he doth moſt juftly challenge
but in a Cloud. Worldly Hearts are in utter our Love and Adherence; as he is the Doctor and
Darkneſs, they ſee not ſo much as the leaſt Law-giver, he doth juſtly challenge our Audience,
glimpſe of theſe divine Beams, not a Beam of our Obedience: Even ſo, Lord teach us to hear
that inacceſſible Light: the beſt of his Saints fee and obey thee, as our Teacher ; to love thee and
him here but in a Cloud, or in a Glafs : happy believe in thee as our Reconciler, and as the
are we, if God have honoured us with theſe di- eternal Son of thy Father, to adore thee.
vine Repreſentations of himſelf; once, in his The Light cauſed Wonder in the Diſciples ;
Light, we ſhall ſee Light.
but the Voice, Aftoniſhment; they are all fallen
I can eafily think with what Amazedneſs theſe down upon their faces : Who can blame a mor-
three Diſciples ſtood compaſſed in that bright tal Man to be thus affected with the Voice of his
Cloud, expecting ſome miraculous Event, of ſo Maker? Yet this Word was but plauſible and hor-
heavenly à Viſion ; when ſuddenly they might tatory : O God, how ſhall Fleih and Blood be
hear a Voice ſounding out of that Cloud, ſaying, other than ſwallowed up with the Horror of thy
This is my beloved Son, in whom I am well pleaſed, dreadful Sentence of Death? The Lion ſhall
hear him. They need not be told whoſe that roar, who ſhall not be afraid, how ſhall thoſe that
Voice was; the Place, the Matter evinced it; no have flighted the ſweet Voice of thine Invitati-
Angel in Heaven, could, or durſt have ſaid fo : ons, call to the Rocks to hide them from the Ter-
How gladly doth Peter afterwards recount it; forror of thy Judgments ?
he received from God the Father Honour and The God of Mercies pities our Infirmities; I
Glory, when there came ſuch a Voice to him do not hear our Saviour fay, Ye lay ſleeping one
f.om the excellent Glory, This is my beloved while upon the Earth, now ye lie aſtoniſhed; ye
ber
could neither wake to ſee, nor ſtand to hear, now
It was only the Ear that was here taught, not lie ſtill and tremble. But he graciouſly touches
the Eye ; as of Horeb, ſo of Sinai, ſo of Tabor, and comforts them, Ariſe, fear not. That Voice
might God ſay, Ye faw no Shape, nor Image, which shall once raiſe them up out of the Earth,
in that Day that the Lord ſpake unto you. He might well raiſe them up from it ; that Hand
that knows our proneneſs to Idolatry , avoids which by the leaſt touch reſtored Sight, Limbs,
thoſe Occaſions which we might take to abuſe our Life, might well reſtore the Spirits of the dil
own Fanſies.
maied : O Saviour, let that Soveraign Hand of
Twice hath God fpoken theſe Words to his thine touch us, when we lie in the Trances of our
own Son from Heaven; once in his Baptiſm, and Griefs, in the Bed of our Securities, in the Grave
now again in his Transfiguration: here not with- of our Sins, and we ſhall ariſe !
out ſome oppoſitive Compariſon ; Not Mofes, Not They looking up ſaw no Man Save Fefus alone : and
Elias, but This ; Moſes and Elias were Servants, that doubtleſs in his wonted Form; all was now
this a Son : Mofes and Elias were Sons, but of gone, Moſes, Elias, the Cloud, the Voice, the Glo-
Grace and Choice; This is that Son, the Son by ry; Tabor it ſelf cannot be long bleſſed with that
Nature : Other Sons are beloved as of Favour and divine Light ; and thoſe ſhining Gueſts ; Heaven
free Election ; this is, The beloved, as in the Uni- will not allow to Earth any long continuance of
ty of his Effence: others are fo beloved, that he Glory; only above is conſtant Happineſs to be
is pleaſed with themſelves; this ſo beloved, that look'd for and enjoyed, where we ſhall ever fee our
in and for him he is pleaſed with Mankind. As Saviour in his unchangeable Brightneſs; where
the Relation betwixt the Father and the Son is the Light ſhall never be either clouded or varied.
Моfеѕ
Son, &c.
The Woman taken in Adultery.
IO3

W , ” of
Moſes and Elias are gone, only Chriſt is left; Or, was it rather out of Partiality? Was it not
the glory of the Law and the Prophets was, but then, as now, that the Weakeſt ſooneſt fuffers
temporary, yea momentary, that only Chriſt may and Impotency lays us open to the Malice of an
remain to us intire and conſpicuous; they came but Enemy? Small Flyes hang in the Webs, while
to give Teſtimony to Chriſt, when that is done, Waſps break through without controul; the Wand
they are vaniſhed.
and the Sheet are for poor Offenders, the great
Neither could theſe raiſed Diſciples find any either out-face or out-buy their Shame : a beg-
miſs of Moſes and Elias, when they had Chrift garly Drunkard is haled to the Stocks, while the
ſtill with them. Had Jeſus been gone, and left rich is chambered up to ſleep out his Surfeit.
either Moſes, or Elias, or both, in the Mount with Out of theſe Grounds is the Woman brought
his Diſciples, that Preſence (though Glorious) to Chriſt ; not to the Mount of Olives, not to
could not have comforted them; now that they the Way, not to his private Lodging, but to the
are gone, and he is left, they cannot be capable Temple; and that, not to ſome obſcure Angle,
of Diſcomfort : Oh Saviour, it matters not who is but into the Face of the Aſſembly.
away while thou art with us ; thou art God all They pleaded for her Death; the Puniſhment
ſufficient, what can we want when we want not which they would onwards inflict, was her Shame :
thee? Thy Preſence ſhall make Tabor it ſelf an which muft_needs be ſo much more, as there
Heaven; yea, Hell it ſelf cannot make us miſera- were more Eyes to be Witneſſes of her Guilti-
ble with the fruition of thee.
lieſs. All the Brood of Sin affects. Darkneſs, and
Secrecy, but this more properly, the Twilight ;
the Night is for the Adulterer ; it cannot be bet-
The Woman taken in Adultery.
ter fitted than to be dragged out into the Light
of the Sun, and to be proclaimed with Hootings
and Baſins. Oh the Impudence of thoſe Men,
Hat a buſie Life was this of Chriſt's ? He who can make merry Profeſſions of their own
W
ſpent in
boaſt ſhameful of
the Day in the Temple; whereas the Night is for their Luſt!
a retired Repoſe, the Day for Company; his Re Methinks I ſee this miſerable Adultereſs how
tiredneſs was for Prayer ; his Companiableneſs the ſtands confounded, amidſt that gazing and diſ-
was for Preaching; all Night he watches in the dainful Multitude ; how ſhe hides her Head, how
Mount, all the Morning he preaches in the Tem- the wipes her blubbered Face and weeping Eyes;
ple : it was not for Pleaſure that he was here in the mean time, it is no dumb Show that is here
upon Earth, his whole Time was penal and toil- acted by theſe Scribes and Phariſees; they ſtep
fome: How do we reſemble him, if his Life were forth boldly to her Accuſation, Maſter, this Woman
all Pain and Labour, ours all Paſtime?
was taken in Adultery, in the very act : How plaufi-
He found no ſuch fair Succeſs the Day before: bly do they begin? Had I ſtood by and heard
the Multitude was divided in their Opinion of them, ſhould I not have ſaid, What holy, honeſt,
him: Meſſengers were ſent, and ſuborned to ap- conſcionable Men are theſe? What devout Cli-
prehend him; yet he returns to the Temple : it ents of Chriſt, with what Reverence they come
is for the Sluggard, or the Coward, to plead a to him, with what Zeal of Juſtice? When he that
Lion in the Way ; upon the calling of God, we made and ranſacks their Boſom, tells me, All this
mult overlook and contemn all the Spight and is done but to tempt him ; even the falſeſt Hearts
Oppoſition of Men: even after an ill Harveſt will have the plauſibleft Mouths ; like to Solomon's
we muſt fow; and after Denials we muſt woe for Courtizan, their Lips drop as an Hony-comb, and
God.
their Mouth is ſmoother than Oil, but their End
This Sun of Righteouſneſs prevents that other, is bitter as Wormwood.
and ſhines early with wholeſome Doctrines upon Falſe and hollow Phariſees, he is your Maſter
the Souls of his Hearers; the Auditory is both whom ye ſerve, not he whom ye tempt; only in
thronged and attentive ; yet not all with the this ſhall he be approved your Maſter, that he
ſame Intentions : if the People came to learn, the ihall pay your Wages, and give you your Portion
Scribes and Phariſees came to cavil and carp at his with Hypocrites.
Teaching : With what a pretence of Zeal and The Act of Adultery was her Crime ; to be
Juſtice yet do they put themſelves into Chriſt's taken in the very Ad, was no Part of her Sin, but
Preſence? As lovers of Chaſtity and Sanctimony, the Proof of her juſt Conviction; yet her depre-
and haters of Uncleanneſs, they bring to him henſion is made an aggravation of her Shame :
a Woman taken in the flagrance of her Adultery. ſuch is the corrupt Judgment of the World ; to
And why the Woman rather ? ſince the Man's do Ill troubles not Men, but to be taken in doing
Offence was equal, if not more; becauſe he ſhould it; unknown Filthineſs paffeth away with eaſe;
have had more ſtrength of Reſiſtance, more Grace it is the Notice that perplexes them, not the
not to tempt. Was it out of Neceſſity ? perhaps, Guilt. But, О fooliſh Sinners, all your packing
the Man knowing his Danger, made uſe of his and ſecrecy cannot ſo contrive it, but that ye
Strength, to ſhift away, and violently brake from ſhall be taken in the Manner; your Conſcience
his Apprehenders; or, was it out of Cunning? takes you fo; the God of Heaven takes you fo,
in that they hoped for more likely Matter to ac- and ye ſhall once find, that your Conſcience is
cuſe Chriſt, in the Caſe of the Woman than of more than a thouſand Witneſſes, and God more
the Man: for that they ſuppoſed his merciful than a thouſand Conſciences.
Diſpoſition, might more probably incline to com They that complain of the Act, urge the Pu-
paſſionate her Weakneſs, rather than the ſtronger niſhment ; Now Moſes in the Law commanded us
Vefſel.
that ſuch ſhould be ſtoned : Where did Moſes bid ſo?
Surely
104
o
Contemplations.
00
a
Pois chis Mor
Surely the particularity of this Execution was no leſs commendable, than now it is blame-
without the Book; Tradition and Cuſtom enacted worthy.
it, not the Law.
O Saviour! whither ſhould we have recourſe
Indeed Mofes commanded Death to both the but to thine Oracle ? thou art the Word of the
Offenders, not the Manner of Death to either; by Father; the Doctor of the Church; while we hear
Analogy it holds thus : it is flatly commanded in from others, what ſay Fathers ? what fay Coun-
the Caſe of a Damſel betrothed to an Husband, cels ; let them hear from us, What faiſt thou;
and found not to be a Virgin ; in the Caſe of a But, here it was far otherwiſe ; they came not
Damſel betrothed, who being defiled in the City, to learn, but to tempt; and to tempt, that they
cried not ; Tradition and Cuſtom made up the might accuſe ; like their Father the Devil
, who
reſt; obtaining out of this Ground, that all Adul- folicites to Sin, that he may plead againſt us for
terers ſhould be executed by Lapidation; the an- yieldance; fain would theſe colloguing Adver-
tienter Puniſhment was burning; Death always, faries draw Chriſt to contradi& Moſes, that they
though in divers Forms. I ſhame to think that might take Advantage of his Contradiction.
Chriltians ſhould ſlight that Sin, which both Jews On the one ſide, they ſaw his readineſs to tax
and Pagans held ever deadly.
the falſe Gloſſes, which their preſumptuous Do-
What a Miſ-citation is this ? Moſes commanded. ctors had put upon the Law; with an, I say unto
The Law was God's, not Moſes's ; if Moſes were you; on the other, they ſaw his Inclination to
employed to mediate betwixt God and Iſrael; the Mercy and Commiſeration in all his Courſes,
Law is never the more his ; He was the Hand of ſo far as to neglect even ſome Circumſtances of
God to reach the Law to Iſrael, the Hand of Iſrael the Law; as to touch the Leper, to heal on the
to take it from God; we do not name the Water Sabbath, to eat with known Sinners, to diſmiſs
from the Pipes, but from the Spring. It is not an infamous (but penitent) Offender, to ſelect
for a true Iſraelite to reſt in the ſecond Means, and countenance two noted Publicans, and here-
but to mount up to the Supreme Original of Ju- upon they might perhaps think that his Compal-
ſtice: how reverent foever an Opinion was had fion might draw him to croſs this Moſaical In-
of Mofes, he cannot be thus named without ftitution.
Shameful undervaluing of the Royal Law of his What a crafty Bait is here laid for our Saviour?
Maker : there is no mortal Man whoſe Authority Such as he cannot bite at, and not be taken ; it
may not grow into Contempt, that of the ever-ſeems to them impoffible he ſhould avoid a deep
living God cannot but be ever ſacred and invio- Prejudice, either to his Juſtice or Mercy. For
lable. It is now with the Goſpel, as it was then thus they imagine ; Either Chriſt will fecond
with the Law, the Word is no other than Chriſt's, Mofes in ſentencing this Woman to Death; or,
though delivered by our Weakneſs; whoſoever be elſe he will croſs Moſes in diſmiſſing her unpunish-
the Crier, the Proclamation is the King's of Hea-ed; if he command her to be ſtoned, he loſes
ven; while it goes for ours, it is no marvel if it the Hononr of his Clemency and Mercy; if he
lie open to deſpight.
appoint her diſmiſſion, he loſes the Honour of his
How captious a Word is this, Moſes ſaid thus, Juſtice : indeed, frip him of either of theſe, and
what faiſt thou ? If they be not ſure that Moses he can be no Saviour.
kuin bror og
ſaid ſo, why do they affirm it? And if they be! Oh the cunning Folly of vain Men, that hope
ſure, why do they queſtion that, which they know to beguile Wiſdom it ſelf! W
decided ? They would not have deſired a better Silence and Neglect ſhall firſt confound thoſe
Advantage, than a Contradiction to that received Men, whom, after, his Anſwer will ſend away
Law-giver. It is their Profeſſion, We are Moſes's convicted ; inſtead of opening his Mouth, our
Diſciples; and, We know that God Spake to Moſes; it Saviour bows his Body; and inſtead of returning
had been Quarrel enough to oppoſe ſo known a Words from his Lips, writes Characters on the
Prophet. Still I find it the Drife of the Enemies Ground with his Finger : O Saviour, I had ra-
of Truth to ſet Chriſt and Moſes together by the ther filently wonder at thy Geſture, than enquire
Ears : in the Matter of the Sabbath, of Circum- curiouſly into the Words thou wroteft
, or the My-
ciſion, of Marriage, and Divorce, of the Uſe of ſteries of thus writing, only herein I ſee thou
the Law, of Juſtification by the Law, of the Senſe meantft to fhew a diſregard to theſe malicious
and Extent of the Law, and where not ? But they and buſie Cavillers; ſometimes Taciturnity and
ſhall never be able to effect it; they two are fait Contempt are the beſt Anſwers ; thou that haft
and indiſſoluble Friends, on both Parts for ever; bidden us be wiſe as Serpents, giveſt us this no-
each ſpeaks for other, each eſtabliſhes other ; they ble Example of thy Prudence. It was moſt fafe
are ſubordinate, they cannot be oppoſite; Moles that theſe Tempters ſhould be thus kept faſting
faithful as a Servant, Chriſt as a Son. A faithful with a filent Diſreſpect, that their Eagerneſs
Servant cannot but be officious to the Son: the might juſtly draw upon them an enſuing Shame.
true Uſe we make of Moſes, is, to be our School The more unwillingneſs they ſaw in Chriſt to
Mafter to teach us, to whip us unto Chriſt, the give his Anſwer, the more preſſive and importu-
true Uſe we make of Chriſt, is, to ſupply Moſes; nate they were to draw it from him; now, as
by him all that believe are juſtified from all forced by their fo zealous Irritation, our Saviour
Things, from which they could not be juſtified rouzeth up himſelf, and gives it them home, with
by the Law of Moſes: thus muſt we hold in with a reprehenſory and ſtinging Satisfaction, He that
both, if we will have our Part in either ; ſo fhall is without Sin among you, let him firſt caſt a Stone at
Moſes bring us to Chriſt, and Chriſt to Glory. ber: As if his very Action had faid, I was loth
Had theſe Phariſees out of Simplicity, and de- to have ſhamed you ; and therefore could have
fire of Reſolution, in a Caſe of doubt, mo- been willing not to have heard your ill-meant
ved this Queſtion to our Saviour, it had been motion ; but ſince you will needs have it, and
by



The Woman taken in Adultery.
105

by your Vehemence force my Juſtice, I muſt tell, others; the Offender is worthy of ſtoning, but
you, there is not one of you, but is as faulty as who ſhall caſt them? How ill would they become
The whom ye accuſe ; there is no difference, but Hands as guilty as her own. What do they but
that your Sin is ſmothered in Secrecy, hers is ſmite themſelves, who puniſh their own Offences
brought forth into the Light ; ye had more need in other Men ? Nothing is more unjuſt or abſurd,
to make your own Peace by an humble Repen-than for the Beam to cenſure the Moat; the
tance, than to urge Severity againſt another; 1 Oven to upbraid the Kiln ; it is a falſe and va-
deny not but Moſes hath juſtly from God impoſed grant Zeal that begins not firſt at home.
the Penalty of Death upon ſuch heinous Offences, Well did our Saviour know how bitter and
but what then would become of you? If Death ſtrong a Pill he had given to theſe falſe Juſticia-
be her due, yet not by thoſe your unclean Hands; ries; and now he will take leiſure to ſee how it
your Hearts know you are not honeſt enough to wrought ; while therefore he gives time to them
accuſe.
to ſwallow it, and put it over, he returns to his
Lo, not the Bird, but the Fouler is taken : He old Geſture of a ſeeming Inadvertency. How
ſays not, Let her be ſtoned; this had been againſt fped the Receit ?
the courſe of his Mercy; he ſays not, Let her I do not ſee any one of them ſtand out with
not be ſtoned ; this had been againſt the Law of Chriſt, and plead his own Innocency; and yet
Moſes; now hé fo anſwers, that both his Juſtice theſe Men (which is very remarkable ) placed
and Mercy are entire, ſhe diſmiſſed, they ſhamed. the fulfilling or violation of the Law, only in the
It was the manner of the Fews, in thoſe hei-outward A&; their Hearts miſgave them, that if
nous Crimes that were puniſhed with Lapidation, they ſhould have ſtood out in Conteſtation with
that the Witneſſes and Accuſers ſhould be the firft Chriſt, he would have utterly fhamed them, by
that ſhould lay Hands upon the guilty ; well doth diſplaying their old and ſecret Sins ; and have to
our Saviour, therefore, choak theſe Accuſers with convinced them, by undeniable Circumſtances,
the Conſcience of their fo foul Incompetency; that they ſhould never have clawed off the Re-
with what Face, with what Heart, could they proach : And therefore when they heard it, being come
ftone their own Sin in another Perfon?
victed by their own Conſcience, they went out, one
Honeſty is too mean a Term; theſe Scribes and by one ; beginning at the eldeſt even unto the laft.
Phariſees were noted for extraordinary and admi There might ſeem to be ſome kind of manner-
red Holineſs; the outſide of their Lives was not ly Order in this guilty Departure ; not all at
only inoffenſive, but Saint-like and Exemplary once, left they ſhould ſeem violently chaſed away
yet that all-ſeeing Eye of the Son of God, which by this Charge of Chriſt; now their ſlinking away
found Folly in the Angels, hath much more (one by one) may ſeem to carry a few of a
found Wickedneſs in theſe glorious Profeſſors; it deliberate and voluntary Diſceffion; the eldeſt
is not for nothing that his Eyes are like a Flame firſt ; the ancienter is fitter to give than take Ex-
of Fire : What Secret is there which he ſearches ample; and the younger could think it no ſhame
not: Retire your felves, O ye fooliſh Sinners, to follow the steps of a grave Fore-man.
into your inmoft Cloſets, yea (if ye can ) into Oh wonderful Power of Conſcience; Man can
the Center of the Earth, his Eye follows you, and no more ſtand out againſt it, than it can ſtand
obſerves all your Carriages; no Bolt, no Bar, no out againſt God; the Almighty, whoſe Subſtitute
Darkneſs
, can keep him out; no Thief was ever is ſet in our Boſom, fets it on work to accuſe;
ſo impudent, as to ſteal in the very Face of the it is no denying, when that ſays we are guilty
Judge: 0 God, let me fee my ſelf ſeen by thee, when that condemns us, in vain are we acquit-
and I ſhall not dare to offend.
ted by the World; with what Bravery did theſe
Beſides Notice, here is Exprobration; theſe Hypocrites come to ſet upon Chriſt ? With what
Mens Sins, as they had been ſecret, ſo they were Triumph did they inſult upon that guilty Soul ?
forgotten; it is long ſince they were done ; nei- Now they are Thunder-ſtruck with their own
ther did they think to have heard any more News Conſcience, and drop away confounded; and
of them; and now, when Time and Security had well is he that can run away fartheſt from his
quite worn them out of Thought, he that ſhall own Shame. No wicked Man needs to feek
once be their Judge, calls them to a back-rec- out of himſelf for a Judge, Accuſer, Witneſs,
koning
Tormenter.
One time or other, ſhall that juſt God lay our No ſooner do thefe Hypocrites hear of their
Sins in our Diſh; and make us poſſeſs the Sins of Sins from the Mouth of Chriſt, than they are
our Youth; Theſe things thou didſt, and I kept ſilence, gone ; had they been ſincerely touched with a
and thou thoughteſt I was like unto thy ſelf ; but I will true Remorſe, they would have rather come to
reprove thee, and ſet them in order before thee : The him upon their Knees, and have ſaid, Lord, we
penitent Man's Sin lies before him for his Humi- know and find that thou knoweſt our ſecret Sins;
liation; the Impenitents, for his Shame and Con- this argues thy divine Omniſcience; thou that
fuſion.
art able to know our Sins, art able to remit them:
The Act of Sin is tranſient, not ſo the Guilt; Oh pardon the Iniquities of thy Servants; thou
that will ſtick by us, and return upon us, either that accuſeſt us, do thou alſo acquit us : but now
in the height of our Security, or the depth of our inſtead hereof, they turn their Back upon their
Miſery, when we ſhall be leaft able to bear it : Saviour, and hafte away.
How juſt may it be with God to take us at Ad An impenitent Man cares not how little he
vantages, and then to lay his Arreft upon us, when have either of the preſence of God, or of the men-
we are laid up upon a former Suit ?
tion of his Sins. Oh Fools, if ye could run away
It is bur juſt there ſhould be a requiſition of from God, it were ſomewhat ; but
ye move
Innocence in them that proſecute the Vices of in him, what do ye? Whither go ye? Ye may
ооо
while
run

106
Contemplations.
ز
run from his Mercy, ye cannot but run upon his which was neither to be an Arbiter of civil Gaufes,
Judgment.
nor a Judge of criminal ; but a Saviour of Man-
Chriſt is left alone ; alone in reſpect of theſe kind, not to deſtroy the Body, but to ſave the
Complainants ; not alone, in reſpect of the Mul- Soul: and this was thy Care in this miſerable
titude : there yet ſtands the mournful Adulterefs ; | Offender; Go, and ſin no more. How much more
ſhe might have gone forth with them, no Bo- doth it concern us to keep within the Bounds of
dy conſtrained her ſtay; but, that which ſent our Vocation, and not to dare to trench upon
them away, ſtaied her; Conſcience; ſhe knew her the Functions of others? How can we ever
Guiltineſs was publickly accuſed, and durſt not enough magnifie thy Mercy, who takeſt no Plea-
be by her ſelf denied; as one that was there- fure in the death of a Sinner, who fo cam'ft to
fore faſtened there by her own guilty Heart, ſhe ſave, that thou challengeſt us of Unkindneſs for
ftirs not till ſhe may receive a Diſmiſſion. being miſerable, Why will ge die, O Houſe of Il-
Our Saviour was not ſo bufie in writing, but rael.
that he read, the while, the Guilt and Abſence of, But, O Son of God, though thou wouldſt not
thoſe Accuſers; he that knew what they had then be a Judge, yet thou wilt once be : thou
done, knew no leſs what they did, what they wouldft not in thy firſt coming judge the Sins of
would do ; yet, as if the Matter had been ſtrange Men, thou wilt come to judge them in thy ſe-
to him, he lifts up himſelf and ſays, Woman, where cond. The time ſhall come when upon that juſt
are thy Accuſers?
and glorious Tribunal thou ſhalt judge every Man
How well was this Sinner to be left there ? according to his works. That we may not one
Could ſhe be in a ſafer Place than before the Day hear thee fay, Go je curſed, let us now hear
Tribunal of a Saviour ? Might ſhe have choſen thee fay, Go, ſin no more.
her Refuge, whither ſhould the rather have fled ?
US
Oh happy we, if when we are convinced in our
ſelves of our Sins, we can ſet our felves before
that Judge, who is our Surety, our Advocate, our The thankful Penitent.
Redeemer, our Ranſom, our Peace.
Doubtleſs, ſhe ſtood doubtful betwixt Hope and NE while I find Chriſt invited by a Publi-
Fear; Hope, in that ſhe ſaw her Accuſers gone; can, now by a Phariſee ; where ever he
Fear, in that ſhe knew what ſhe had deferved; went he made better Chear than he found,
and now while ſhe trembles in expectation of a in an happy exchange of ſpiritual Repaſt for bo-
Sentence, the hears, Woman, where are thy Ac- dily. D10602 gy
cuſers ?
Who knows not the Phariſees to have been the
Wherein our Saviour intends the Satisfaction of proud Enemies of Chriſt ; Men over-conceited of
all the Hearers, of all the Beholders, that they themſelves, contemptuous of others; ſevere in
might apprehend the guiltineſs, and therefore the Shew, Hypocrites in Deed, ſtrict Sectaries, info-
unfitneſs of the Accuſers; and might well ſee lent Jufticiaries; yet here one of them invites
there was no warrantable Ground of his farther Chriſt; and that in good earneſt : the Man was
Proceeding againſt her.
not (like his Fellows ) captious, not ceremoni-
Two things are neceſſary for the execution of ous ; had he been of their ſtamp, the omiffion of
a Malefactor ; Evidence, Sentence; the one from waſhing the Feet had been mortal ; no Profeſſion
Witneſſes ; the other from the Judge: our Sa- hath not yielded ſome Good : Nicodemus and Ge-
viour asks for both : the Accuſation and Proof maliel were of the ſame ſtrain; neither is it for
mult draw on the Sentence; the Sentence muſt nothing, that the Evangeliſt having branded this
proceed upon the Evidence of the Proof, Where Sect for deſpiſing the Counſel of God againſt
are thy Accuſers? Hath no Man condemned thee? Had themſelves, preſently ſubjoins this Hiſtory of Si-
Sentence paffed legally upon the Adultereſs, mon the Phariſee, as an exempt Man: O Saviour,
doubtleſs our Saviour would not have acquitted thou canſt find out good Phariſees, good Publicans,
her ; for as he would not intrude upon others of yea, a good Thief upon the Croſs; and, that
fices, ſo he would not croſs or violate the Juſtice thou maiſt find, thou canſt make them ſo.
done by others; but now, finding the Coaſt clear, At the beſt, yet he was a Phariſee, whoſe Table
he ſays, Neither do I condemn thee.
thou here refuſedſt not; ſo didſt thou in Wiſdom
What, Lord, doſt thou then ſhew Favour to and Mercy temper thy felf, as to become all
foul Offenders? Art thou rather pleaſed that groſs things to all Men, that thou mightſt win ſome.
Sins ſhould be blanched and ſent away with a Thy Harbenger was rough, as in Cloaths, ſo in
gentle Connivency? Far, far, be this from the Diſpoſition; profeſſedly harſh and auſtere ; thy
Perfe&tion of thy Juſtice: he that hence argues ſelf wert mild and ſociable; ſo it was fit for both;
Adulteries not puniſhable by Death, let him ar- he was a Preacher of Penance, thou the Author
gue the unlawfulneſs of dividing of Inheritances, of Comfort and Salvation ; he made way for
becauſe in the Caſe of the two wrangling Bre-Grace, thou gaveſt it ; thou haft bidden us to fol-
thren, thou ſaidít, Who made me a Divider of Inhea low thy felf, not thy Fore-runner ; that then
ritances? Thou declinedſt the Office, thou didſt which Politicks and Time-ſervers do for earthly
not diſlike the Act, either of parting Lands, or Advantages, we will do for ſpiritual ; frame our
puniſhing Offenders ; neither was here any Ab- felves to all Companies, not in Evil, but in Good;
folution of the Woman, from a Sentence of Death, yea, in indifferent Things : What Wonder is it
but a Diſmiſſion of her from thy Sentence : which that thou,who cam'ft down from Heaven, to frame
thou kneweſt not proper for thee to pronounce. thy ſelf to our Nature, fhouldſt, whilſt thou wert
Herein hadſt thou reſpect to thy Calling, and to on Earth, frame thy ſelf to the ſeveral Diſpoſiti-
the main Purpoſe of thy coming into the World; ons of Men. Catch not at this, O ye licentious
Hypocrites,
The Thankful Penitent.
107

Hypocrites, Men of all Hours, that can eat with mon will be ever the Leper, and Matthew the Pub-
Gluttons, drink with Drunkards, ſing with Ri- lican : How carefully ſhould we avoid thoſe Acti-
balds, ſcoff with profane Scorners, and yet talk ons which may ever ſtain us ?
holily with the Religious, as if ye had hence any What a difference there is betwixt the Carriage
Colour of your changeable Conformity to all Fa- and Proceedings of God and Men? The Mercy
fhions. Our Saviour never finn'd for any Man's of God, as it calleth thoſe Things that are not, as
ſake, though for our fakes he was fociable, that if they were, ſo it calleth thoſe Things that were,
he might keep us from finning: Can ye fo con- as if they were not, I will remember your Iniquities
verſe with leud Good-fellows, as that ye repreſs no more: As fome skilful Chirurgeon ſo ſets the
their Sins, redreſs their Exorbitances, win them Bone, or heals the Sore, that it cannot be ſeen
to God, now ye walk in the Steps of him that where the Complaint was : Man's Word is, that
ftuck not to ſit down in the Phariſees Houſe. which is done cannot be undone; but the Omni-
There ſat the Saviour, and, behold, a Woman potent Goodneſs of God doth ( as it were ) undo
in the City that was a Sinner: I marvel not that our once-committed Sins ; Take away my Iniquity, ;
ſhe is led' in with a Note of Wonder; Wonder, and thou ſhalt find none : What we were in our
both on her part, and on Chriſt's; that any Șin- felves, we are not to him, ſince he hath changed
ner, that a ſenſual Sinner obdured in a notorious us from our ſelves.
Trade of Evil, ſhould voluntarily out of a true Oh God why ſhould we be niggardly where
remorſe for her Leudneſs, ſeek to a Saviour, it is thou art liberal? Why ſhould we be reading thoſe
worthy of an Accent of Admiration : the Noiſe Lines, which thou haſt not only croſſed, but quite
of the Goſpel is common, but where is the Power blotted, yea, wiped out.
of it? It hath ſtore of Hearers, but few Con It is a good Word, She was a Sinner : To be
verts : yet were there no wonder in her, if it wicked is odious to God, Angels, Saints, Men;
were not with reference to the Power and Mercy to have been ſo, is bleſſed and glorious ; I rejoyce
of Chriſt ; his Power that thus drew the Sinner, to look back and ſee my Ægyptians lying dead up-
his Mercy that received her : O Saviour, I won on the Shoar, that I may praiſe the Author of my
der at her, but I bleſs thee for her ; by whoſe Deliverance and Victory; elſe it matters not what
only Grace ſhe was both moved and accepted. they were, what I was: O God, thou, whoſe
A Sinner ? Alas, who was not? Who is not ſo ? Title is, I am, regardeſt the preſent ; he befriends
Not only in many Things we fin all ; but in all and honours us that ſays, Such ye were, but ye
Things, we all let fall many Sins; had there been are waſhed.
a Woman not a Sinner, it had been beyond Won The Place adds to the heinouſneſs of the Sin;
der ; one Man there was that was not a Sinner; In the City : The more publick the Fact is, the
even he that was more than Man, that God and greater is the Scandal : Sin is Sin, though in a
Man, who was the refuge of this Sinner ; but Deſart; others Eyes do not make the Act more
never Woman that ſinned not ; yet, he ſaid not, vile in it ſelf; but the Offence is multiplied by
a Woman that had finned, but, that was a Sinner; | the Number of Beholders.
an Adion doth not give Denomination, but a I hear no Name of either the City or the Wo-
Trade; even the wiſe Charity of Chriſtians (much man, ſhe was too well known in her time : How
more the Mercy of God ) can diſtinguiſh be- much better is it to be obſcure than infamous ?
tween Sins of Infirmity and Practice of Sin ; and Herein, I doubt not, God meant to ſpare the Re-
eſteein us, not by a tranſient Act, but by a per- putation of a penitent Convert ; he who hates
manent Condition.
not the Perſon, but the Sin, cares only to men-
The Woman was noted for a luxurious and in- tion the Sin, not the Perſon ; it is Juſtice to pro-
continent Life : What a deal of Variety there is ſecute the Vice, it is Mercy to ſpare the Offen-
of Sins ? That which faileth cannot be numbred. der. How injurious a Preſumption is it for any
Every Sin continued deſerves to brand the Soul Man to name her, whom God would have con-
with this Stile : here one is pick'd out from the cealed? And to caſt this Aſperſion on thoſe,
reft ; ſhe is not noted for Murther, for Theft, for whom God hath noted for Holineſs?
Idolatry : only her Luſt makes her a Woman that The worſt of this Woman is paſt, She was a
was a Sinner; other Vices uſe not to give the Sinner, the beſt is to come; She ſought out Jefus :
Owner this Title, although they ſhould be more Where? In the Houſe of a Phariſee. It was the
heinous than it.
moſt inconvenient Place in the World, for a noted
Wantons may flatter themſelves in the indiffe-Sininer to ſeek Chriſt in.
rency, or ſlightneſs of this Offence ; their Souls No Man ftood ſo much upon the Terms of
ſhall need no other conveyance to Hell than this; their own Righteouſneſs; no Men ſo ſcornful-
which cannot be ſo pleaſing to Nature as it is ly diſdained an infamous Perſon ; the touch of
hateful to God, who ſo ſpeaks of it as if there an ordinary ( though honeſt ) Jew was their Pol-
were no Sins but it, a Woman that was a Sinner. lution: How much more the preſence of a Strum-
She was a Sinner, now ſhe is not ; her very pet ? What a Sight was a known Sinner to him,
Preſence argues her Change ; had fhe been ſtill to whom his holieſt Neighbour was a Sinner?
in her old Trade, ſhe would no more have endu- How doth he (though a better Phariſee ) look
red the ſight of Chriſt, than that Devil did, which awry to ſee ſuch a piece in his Houſe, while he
cried out, Art thou come to torment me? Her Eyes dares think, If this Man were a Prophet, he would
had been Lamps and Fires of Luft, not Fountains ſurely know what manner of Woman this is ? Neither
of Tears ; her Hairs had been Nets to catch foo- could ſhe fore-imagine lefs, when ſhe ventured
liſh Lovers, not a Towel for her Saviour's Feet ; to preſs over the Threſhold of a Phariſee ; yet,
yet ſtill ſhe carries the Name of what ſhe was : not the known Auſterity of the Man, and her
à Scar ſtill remains after the Wound healed ; Si- Mif-welcome to the Place, could affright her
Ooo 2
from
108
Contemplations.

from ſeeking her Saviour, even there ; no diſad- be content to give the Firſt-fruit of his Body to
vantage can deferr the Penitent Soul from a ſpee-expiate the Sin of his Soul: any Thing, every
dy recourſe to Chriſt. She ſays not, If Jeſus were Thing is too ſmall a Price for Peace. Oh Savi-
in the Street, or in the Field, or in the Houſe of our, ſince we have taſted how ſweet thou art, lo,
ſome humble Publican, or any where, ſave with a we bring thee the daintieft and coſtlieſt Perfumes
Phariſee, I would come to him ; now I will ra- of our humble Obediences; yea, if ſo much of
ther defer my Acceſs, than ſeek him where I ſhall our Blood, as this Woman brought Ointment, may
find Scorn and Cenſure ; but, as not fearing the be uſeful, or pleaſing to thy Name, we do moſt
Frowns of that overly Hoft, ſhe thruſts her ſelf cheerfully conſecrate it unto thee. If we would
into Simon's Houſe to find Jeſus. It is not for the not have thee think Heaven too good for us, why
Diſtreſſed to be baſhful ; it is not for a Believer Phould we ſtick at any earthly Retribution to thee,
to be timorous : Oh Saviour, if thy Spouſe mifs in lieu of thy great Mercies.
thee, ſhe will ſeek thee through the Streets; the
Yet here I ſee more than the Price ; this odo-
Blows of the Watch ſhall not daunt her: If thou riferous Perfume was that, wherewith ſhe had
be on the other fide of the Water, a Peter will wont to make her ſelf pleaſing to her wanton Lo-
leap into the Sea and ſwim to thee; if on the vers ; and now ſhe comes purpoſely to offer it up
other ſide of the Fire, thy bleſſed Martyrs will to her Saviour.
run through thoſe Flames to thee; we are not
As her Love was turned another way from ſen-
worthy of the Comfort of thy Preſence, if where- fual to divine, ſo ſhall her Ointment alſo be al-
ſoever we know thou art, whether in Priſon, or tered in the Uſe; that which was abuſed to Luxu-
in Exile, or at the Stake, we do not haſten thi- ry, ſhall now be conſecrated to Devotion : there
ther to enjoy thee.
is no other Effect in whatſoever true Converſion;
The Place was not more unfit than the Time; As we have given our Members Servants to Iniquity to
a Phariſee's Houſe was not more unproper for a commit Iniquity, ſo shall we now give our Members
Sinner, than a Feaſt was for Humiliation ; Tears Servants unto Righteouſneſs, in Holineſs. If the Dames
at a Banquet, are as Jigs at a Funeral
. There is a of Iſraelthat thought nothing more worth, looking
Seaſon for all Things; Mufick had been more on than their own Faces, have ſpent too much
apt for a Feaſt than Mourning.
Time in their Glaffes, now they ſhall caſt in thoſe
The Heart that hath once felt the Sting of Sin, Metals to make a Laver for the waſhing off their
and the Sweetneſs of Remiflion, hath no Power Uncleanneſſes : If I have ſpent the prime of my
to delay the Expreſſions of what it feels, and can- Strength, the Strength of my Wit upon my ſelf
not be confined to Terms of Circumſtance. and Vanity , I have beſtowed my Alabaſter Box
Whence then was this Zeal of her Acceſs ? amiſs : Oh now teach me, my God and Saviour,
Doubtleſs
, ſhe had heard from the Mouth of to improve all my Time, all my Abilities to thy
Chriſt, in thoſe heavenly Sermons of his, many Glory : this is all the poor Recompence can be
gracious Invitations of all troubled and labouring made thee for thoſe ſhameful Diſhonours thou haft
Souls; ſhe had obferved how he vouchſafed to received from me.
come under the Roofs of deſpiſed Publicans, of The Woman is come in ; and now ſhe doth not
profeſſed Enemies ; ſhe had noted all the Paſſages boldly face Chrift, but, as unworthy of his Pre-
of his Power and Mercy; and now deep Remorſe fence, ſhe ſtands behind: How could ſhe in that
wrought upon her Heart for her former Viciouf- fight waſh his Feet with her Tears ? Was it, that
neſs; the Pool of her Conſcience was troubled our Saviour did not fit at the Feaſt ( after our
by the deſcending Angel, and now ſhe ſteps in Faſhion ) but according to the then Jewiſh and
for a Cure; the Arrow ſtuck faſt in her Soul, Roman Faſhion, lay on the one fide ? Or, was it
which ſhe could not ſhake out ; and now the that this Phraſe doth not ſo much import Pofture
comes to this Soveraign Dittany to expel it. Had as Preſence? Doubtleſs, it was Baſhfulneſs and
not the Spirit of God wrought upon her, ere ſhe Shame ariſing from the Conſcience of her own
came, and wrought her to come, ſhe had ne- former Wickedneſs
, that placed her thus : How
ver either ſought or found Chriſt
. Now ſhe comes well is the Caſe altered ? She had wont to look
in, and finds that Saviour whom ſhe fought ; fhe boldly in the Face of her Lovers ; now ſhe dares
comes in, but not 'empty-handed : though de- not behold the awful Countenance of her Savi-
bauched, ſhe was a Jeweſs
. She could not but our; ſhe had wont to ſend her alluring Beams
have heard that ſhe ought not to appear before the forth into the Eyes of her wanton Paramours
Lord empty : What then brings the ? It was not now ſhe cafts her dejected Eyes to the Earth, and
poſible ſhe could bring to Chriſt a better Preſent dare not ſo much as raiſe them up to ſee thoſe
than her own penitent Soul ; yet, to teſtifie that, Eyes, from which ſhe deſired Commiſeration : It
the brings another ; delicate both for the Veſſel was a true Inference of the Prophet, Thou haft an
and the Contents , A Box of Alabaſter; à folid, Whores Forehead, thou canſt not bluſh : there cannot
hard, pure, clear Marble, fit for the receit of fo be a greater ſign of Whoriſhneſs than Impudence;
precious an Ointment ; the Ointment pleaſant this Woman can now blush, fhe hath put off the
and coſtly; a Compoſition of many fragrant Harlot, and is turned true Penitent : Baſhfulneſs
Odours; not for Medicine, but Delight.
is both a Sign and Effect of Grace. O God, could
The Soul that is truly touched with the Senſe we but bethink how wretched we are in Nature,
of its own Sin, can think nothing too good, too how vile through our Sins ; how glorious, holy,
dear for Chriſt : the remorſed Sinner begins firſt and powerful a God thou art, before whom
with the tender of Burnt Offerings, and Calves of the brighteſt Angels hide their Faces ) we could
a Year old : thence he aſcends to Hecatombs; not come but with a trembling Awfulneſs into thy
thouſands of Rams; and above that yet, to ten Preſence.
thouſand Rivers of Oil; and, yet higher, could Together with Shame, here is Sorrow; a Sor-


row
The Thankful Penitent.
109

row teſtified by Tears; and Tears in ſuch abun all their Religion lies in their Tongue, their
dance, that the waſhes the Feet of our Saviour Hands either do nothing, or ill
, ſo as their Pro-
with thoſe Streams of Penitence. She began to feflion is but Wind, as their Words: Wherefore
waſh his Feet with Tears ; we hear when ſhe began, are Words but for expreſſion of the Mind ? If that
we hear not when ſhe ended. When the Grapes could be known by the Eye, or by the Hand,
are preſſed, the Juice runs forth ; ſo when the the Language of both were alike. There are no
Mind is preſſed, Tears diſtil : the true Juice of Words amongſt Spirits, yet they perfectly under-
Penitence and Sorrow: theſe Eyes were not uſed ſtand each other : the Heavens declare the Glory
to fuch Clouds, or to ſuch Showers; there was of God; all Tongues cannot ſpeak ſo loud, as
nothing in them formerly, but Sun-ſhine of Plea- they that have none. Give me the Chriſtian that
fure, Beams of Luft; now they are reſolved into is ſeen, and not heard; the Noiſe that our
the Drops of Grief and Contrition : Whence was Tongue makes in a formality of Profeſſion, ſhall
this Change, but from the ſecret working of God's (in the filence of our Hands ) condemn us for
Spirit ? He cauſed his Wind to blow, and the Wa- Hypocrites.
ters flowed; he ſmote the Rock, and the Waters The Phariſee ſaw all this, but with an evil Eye;
gulhed out : Oh God, ſmite thou this rocky Heart had he not had ſome Grace, he had never invited
of mine, and the Waters of Repentance ſhall burſt ſuch a Gueſt as Jeſus ; and if he had had Grace
forth in abundance.
enough, he had never entertained ſuch a Thought
Never were thy Feet, O Saviour, bedewed with as this of the Gueſt he invited. If this Man were
more precious Liquor, than this of remorſeful a Prophet, he would have known what manner of Wo-
Tears; theſe cannot be ſo ſpent, but that thou man it is that toucheth him, for ſhe is a Sinner.
keepeft them in thy Bottle ; yea, thou returneſt How many Errors in one Breath ? Juftly (O
them back with Intereſt of true Comfort ; They Simon ) hath this one Thought loſt thee the
that ſow in Tears ſhall reap in Foy : Bleſſed are then thank of thy Feaft: Belike, at the higheſt, thou
that mourn. Lo this wet Seed-time ſhall be follow- judgeſt thy Gueſt but a Prophet, and now thou
ed with an Harveſt of Happineſs and Glory. doubteft whether he were ſo much : Beſides this
That this Service might be complete, as her Undervaluation, how unjuſt is the Ground of this
Eyes were the Ewre, fo her Hair was the Towel Doubt ? Every Prophet knew not every Thing;
for the Feet of Chriſt. Doubtleſs, at a Feaſt there yea, no Prophet ever knew all Things ; Eliſha
was no want of the moſt curious Linnen for this knew the very Secrets of the Aſſyrian Privy-Cham-
Purpoſe; all this was nothing to her; to approve ber ; yet he knew not the Calamity of his wor-
her fincere Humility, and hearty Devotion to thy Hoſteſs. The finite Knowledge of the ableft
Chriſt, her Hair ſhall be put to this glorious Of- Seer reaches but ſo far as it will pleaſe God to
fice: the Hair is the chief Ornament of Woman- extend it : well might he therefore have been a
hood : the Feet, as they are the loweſt part of the Prophet, and in the knowledge of greater Mat-
Body, ſo the meaneſt for Account, and homelieſt ters not have known this.
for Employment: and lo, this Penitent beſtows Unto this, how weakly didſt thou, becauſe of
the chief Ornament of her Head, on the meaneſt Chriſt's filent Admiſſion of the Woman, ſuppofe
Office to the Feet of her Saviour ; that Hair him ignorant of her Quality ? As if Knowledge
which ſhe was wont to ſpread as a Net to catch ſhould be meaſured always by the Noiſe of Ex-
her amorous Companions, is honoured with the preſſion; ſtay but a while, and thou ſhalt find that
Employment of wiping the beautiful Feet of him, he well knew both her Life and thy Heart : Be-
that brought the glad Tidings of Peace and Sal-lides, how injuriouſly doſt thou take this Woman
vation; and, might it have been any Service to for what ſhe was ; not conceiving (as well thou
him, to have licked the Duſt under thoſe Feet mightft) were not this Woman a Convert, ſhe
of his, how gladly would ſhe have done it? No would never have offered her ſelf into this Pre-
thing can be mean that is done to the Honour of lence; her Modeſty and her Tears bewray her
a Saviour.
Change ; and if the be changed, why is ſhe cen-
Never was any Hair fo preferred as this : How ſured for what ſhe is not?
I envy thoſe Locks that were graced with the Laſtly, How ſtrong did it favour of the Leaven
touch of thoſe facred Feer ; but much more thoſe of thy Profeſſion, that thou ſuppoſeſt ( were the
Lips that kiſſed them : thoſe Lips that had been what ſhe was) that it could not ſtand with the
formerly inured to the wanton touches of her Knowledge and Holinefs of a Prophet, to admit
laſcivious Lovers, now ſanctifie themſelves with of her leaft Touch, yea, of her Preſence. Where-
the Teſtimony of her humble Homage, and dear as, on the one ſide outward Converſation, in it
Reſpects to the Son of God: thus her Ointment, felf, makes no Man unclean, or holy, but accord-
Hands, Eyes, Hair, Lips, are now conſecrated to ing to the Diſpoſition of the Patient: on the other,
the Service of Chriſt her Saviour, whom ſhe had ſuch was the Purity and Perfection of this thy
offended : if our Satisfa&tion be not in ſome kind glorious Gueſt, that it was not poflibly infectible,
proportionable to our Offence, we are no true nor any way obnoxious to the Danger of others
Penitents.
Sin: He that ſaid once, Who touched me, in regard
All this while I hear not one Word fall from of Vertue iſſuing from him, never ſaid, whom
the Mouth of this Woman: What need her Tongue have I touched, in regard of any Contagion inci-
ſpeak, when her Eyes (pake, her Hands fpake; dent into him. We finful Creatures, in whom the
her Geſture, her Countenance, her whole Car- Prince of this World finds too much, may eaſily be
riage was vocal? I like this filent ſpeaking well, tainted with other Mens Sins : He who came to
when our Actions talk, and our Tongues hold take away the Sins of the World, was uncapable of
their peace : the common Practice is contrary : Pollution by Sin: had the Woman then been ſtilla
Mens Tongues are buſie, but their Hands are ſtill; / Sinner,thy Cenſure of Chriſt was proud and unjuſt
.
The
110
Contemplations.
The Phariſee ſpake ; but it was within himſelf, With what a dejected and abaſhed Countenance,
and now behold, Jeſus anſwering, ſaid.
with what Earth-fixed Eyes, do we imagin the
What we think, we ſpeak to our Hearts, and poor Woman ſtood, when ſhe ſaw her Saviour
we ſpeak to God; and ħe equally hears, as if it dire& his Face, and words to her.
came out of our Mouths ; Thoughts are not free; She that durft but ſtand behind him, and fteal
could Men know and convince them, they would the falling of ſome Tears upon his Feet, with
be no leſs liable to Cenſure, than if they came what a bluſhing Aſtoniſhment doth ſhe behold his
forth clothed with Words ; God, who hears them, fydereal Countenance caſt upon her ? While his
judges of them accordingly; fo here, the Heart Eye was turned towards this Penitent, his Speech
of Simon ſpeaks, Jeſus anſwers. Tons
was turned to the Phariſee concerning that Peni-
Jeſus anſwers him but with a Parable: He an- tent, by him miſtaken. Seeft thou this Woman?
ſwers many a Thought with Judgment; the He, who before had ſaid, If this Man were a Pro-
Blaſphemy of the Heart, the Murder of the Heart, phet, he would have known what manner of Woman
the Adultery of the Heart, are anſwered by him, this is; now hears ; Seeft thou this Woman? Simon
with a real Vengeance ; for Simon, our Saviour faw but her outſide, Jeſus lets him fee that he
ſaw his Error was either out of ſimple Ignorance, ſaw her Heart ; and will thus convince the Phari-
or weak Miſtaking; where he ſaw no Malice, ſee, that he is more than a Prophet, who knew
then it is enough to anſwer with a gentle Con- not her Converſation only, but her Soul: The
viction: The Conviđive Anſwer of Chriſt, is by Phariſee, that went all by Appearance, ſhall by
way of Parable. The Wiſdom of God knows her Deportment ſee the Proof of her good Dil
how to circumvent us for our Gain ; and can poſition ; it ſhall happily ſhame him to hear the
ſpeak that pleaſingly by a prudent Circumlocuti- Compariſon of the Wants of his own Entertain-
on, which right down would not be digeſted. ments, with the Abundance of hers.
Had our Saviour faid, in plain Terms, Simon whe It is ſtrange that any of this formal Sect ſhould
ther doft thou, or this Sinner love me more? The be defective in their Lotions ; Simon had not gi-
Phariſee could not for Shame, but have ſtood upon ven Water to ſo great a Gueſt; ſhe waſhes his
his Reputation; and, in a Scorn of the Compari- Feet with her Tears ; by how much the Water of
fon, have proteſted his exceeding. Reſpects to the Eye was more precious than the Water of the
Chrift: Now, e'er he is aware, he is fetcht in to Earth, ſo much was the Reſpect, and Courteſy of
give Sentence againſt himſelf for her whom he this Penitent, above the neglected Office of the
condemned: O Saviour, thou haft made us Fiſhers Phariſee. What uſe was there of a Towel, where
of Men, how ſhould we learn of thee, ſo to bait was no Water? She that made a Fountain of her
our Hooks ; that they may be moſt likely to take : Eyes, made precious Napary of her Hair ; that
Thou the great Houſholder of thy Church haſt better Flax ſhamed the Linnen in the Phariſees
provided Victuals for thy Family, thou haft ap- Cheſt.
pointed us to dreſs them ; if we do not ſo cook A Kiſs of the Cheek had wont to be Pledge of
them as that they may fit the Palates to which the Welcome of their Gueſts; Simon neglects to
they are intended, we do both loſe our Labour make himſelf thus happy: She redoubles the Kiffes
and thy Coft. The Parable is of two Debtors to of her humble Thankfulneſs upon the bleſſed Feet
one Creditor ; the one owed a leffer Sum, the of her Saviour. The Phariſee omits ordinary Oyl
other a greater ; both are forgiven: It was not for the Head; ſhe ſupplies the moſt precious and
the Purpoſe of him that propounded it, that we fragrant Oyl to his Feet.
ſhould ſtick in the Bark : God is our Creditor, Now the Phariſee reads his own Taxation in
our Sins our Debts; we are all Debtors, but one her Praiſe ; and begins to envy where he had
more deep than another : No Man can pay this ſcorned.
Debt alone ; ſatisfaction is not poflible; only Re It is our Fault, O Saviour, if we miſtake thee;
miſſion can diſcharge us; God doth in Mercy we are ready to think, ſo thou have the Subſtance
forgive as well the greateſt, as the leaft Sins : Our of good Uſage, thou regardeſt not the Comple-
Love to God is proportionable to the Senſe of ments and Ceremonies ; whereas, now, we fee
our Remiffion : So then the Phariſee cannot thee to have both Meat and Welcome in the Pha-
chooſe but confefs, that the more and greater the riſees Houſe, and yet hear thee glance at his
Sin is, the greater Mercy in the Forgiveneſs ; and neglect of Waſhing, Kifling, Anointing? Doubt-
the more Mercy in the Forgiver, the greater Ob- leſs, Omiſſion of due Circumſtances in thy Enter-
ligation, and more Love in the Forgiven. tainment may deſerve to loſe our Thanks: Do we
Truth, from whoſe Mouth ſoever it falls, is pray to thee? Do we hear thee preach to us :
worth taking up; our Saviour praiſes the true Now we make thee good Cheer in our Houſe ;
Judgment of a Phariſee: It is an injurious Indif- but, if we perform not theſe Things with the fit
cretion in thoſe who are ſo prejudiced againſt the Decency of our outward Carriages, we give thee
Perſons, that they reject the Truth : He that not thy Water, thy Kiſſes, thy Oyl: Even meer
would not quench the ſmoaking Flax, incourages ritual Obſervances are requiſite for thy full Wel-
even the leaſt good : As the careful Surgeon come.
ſtroaks the Arin, e'er he ſtrikes the Vein; ſo did Yet, how little had theſe Things been regarded
Chriſt here, e'er he convinces the Phariſee of his if they had not argued the Woman's thankful Love
want of Love, he graceth him with a fair Appro- to thee ; and the ground of that Love, Senſe of
bation of his Judgment. Yet, the while, turning her Remiſſion; and the Phariſees Default in
both his Face and his Speech to the poor Peni- both.
tent, as one that cared more for a true Humilia Love and Action do neceſſarily evince each
tion for Sin, than for a falfe Pretence of Reſpect other ; true Love cannot lurk long unexpreſſed :
and Innocence.
It will be looking out at the Eyes, creeping our
of


M A R THA and MAR Y.
III

of the Mouth, breaking out at the Fingers ends, I have two Ways to entertain my Saviour, in his
in ſome Actions of Dearneſs; eſpecially thoſe, Members, and in himſelf; in his Members, by
wherein there is Pain and Difficulty to the Agent; Charity and Hoſpitableneſs : What I do to one
Profit, or Pleaſure to the Affected. O Lord, in of thoſe his little Ones, I do to him; in himſelf,
vain ſhall we profeſs to love thee, if we do no- by Faith ; if any Man open, he will come in and
thing for thee; fince our Goodneſs cannot reach ſup with him.
up unto thee, who art our glorious Head : Oh let O Saviour, thou ſtandeſt at the Door of our
us beſtow upon thy Feet ( thy poor Members here Hearts, and knockſt
, by the Solicitations of thy
below) our Tears, our Hands, our Ointment, Meffengers; by the Senſe of thy Chaſtiſements,
and what ever our Gifts, or endeavours may by the Motions of thy Spirit; if we open to thee,
teſtify our Thankfulneſs and Love to thee in by a willing Admiſſion, and faithful Welcome,
them.
thou wilt be ſure to take up our Souls with thy
O happy Word; her Sins, which are many, gracious Preſence; and not to fit with us for a
are forgiven her: 'Methinks I ſee how this poor momentary Meal, but to dwell with us for ever :
Penitent revived with this Breath ; how new Life Lo, thou didſt but call in, at Bethany ; but here
comes into her Eyes, new Blood into her Cheeks; ſhall be thy
reſt for everlaſting.
new Spirits into her Countenance; like unto our Martha ( it ſeems ) as being the elder Siſter,
Mother Earth, when in that firſt Confuſion: God bore the Name of the Houſe-keeper ; Mary was
faid, Let the Earth bring forth Graſs, the Herb her Afliftant in the Charge: Å bleſſed Pair,
that beareth Seed, and the Fruit-tree yielding Siſters, not more in Nature, than Grace, in Spirit
Fruit; all runs out into Flowers, and Bloſſoms, no leſs than in Fleſh. How happy a thing it is
and Leaves, and Fruit; her former Tears faid, when all the Parties in a Family are joyntly
Who ſhall deliver me from this Body of Death; agreed to entertain Chriſt?
now her cheerful Smiles ſay, I thank God through No ſooner is Jeſus entred into the Houſe than
Jeſus Chriſt my Lord. Doonotto sad
the falls to preaching; that no time may be loft,
Seldom ever do we meet with ſo perfect a Peni-he ſtays not ſo much, as till his Meat be made
tent; feldom do we find ſo gracious a Diſmiſſion; ready; but while his Bodily repaſt was in Hand,
What can be wiſhed of any mortal Creature, but provides ſpiritual Food for his Hoſts: It was his
Remiffion, Safety, Faith, Peace ? All theſe are Meat and Drink to do the will of his Father ; he
here met to make a contrite Soul happy; Remiffi- fed more upon his own Diet, than he could poffi-
on the Ground of her Safety, Faith the Ground bly upon theirs ; his beſt Cheer was to ſee them
of her Peace, Safety and Salvation the iſſue of ſpiritually fed : How ſhould we, whom he hath
her Remiſſion; Peace the bleſſed Fruit of her called to this ſacred Function, be inſtant, in Sea-
Faith.
fon, and out of Seafon? We are, by his facred
Oh Woman, the Perfume that thou broughtſ, Ordination, the Lights of the World: No ſooner
is poor, and baſe, in Comparifon of thoſe lweer is the Candle lighted than it gives that Light
favours of Reft and Happineſs that are returned to which it hath, and never intermits, till it be
thee; well was that Ointment beſtowed, where waſted to the Snuff. 19
with thy Soul is ſweetned to all Eternity.
Both the Siſters, for a time, ſat attentively
liſtening to the Words of Chrift: Houſhold Oc-
caſions call Martha away: Mary ſits ſtill at his
Feet, and hears; Whether ſhall we more praiſe
MARTHA and MARY.
her Humility, or her Docility: I do not ſee her
take a Stool, and ſit by him; or a Chair, and fit
E may read long enough e'er we find above him; but, as deſiring to thew her Heart
W
Chriſt in an Houſe of his own: The was as low, as her Knees, ſhe fits at his Feet: She
Foxes have Holes, and the Birds have Neſts
, he was lowly ſet, richly warmed with thoſe heavenly
that had all, poſſeſſed nothing : One while, I fee Beams : The greater Submiſſion, the more Grace:
him in a Publican's Houſe, than in a Phariſee's; If there be one Hollow in the Valley lower than
now I find him ar Martha's; His laft Entertain- another, thither the Waters gather.
ment was with ſome Neglect; this, with too much Martha's Houſe is become a Divinity School,
Solicitude. Our Saviour was now in his Way ; | Feſus, as the Doctor, fits in the Chair; Martha,
the Sun might as ſoon ſtand ſtill as he.
Mary, and the reft, ſit as Diſciples, at his Feet;
The more we move, the liker we are to Hea- Standing, implies a readineſs of Motion ; Sitting,
ven, and to this God that made it : His Progreſs a ſettled compoſedneſs to this holy Attendance.
was to Jeruſalem, for ſome holy Feaſt; he whoſe Had theſe two Siſters provided our Saviour ne-
Devotion neglected not any of thoſe ſacred So- ver ſuch Delicates, and waited on his Trencher
lemnities, will not neglect the due Opportunities never ſo officiouſly ; yet had they not liſtened to
of his bodily Refreſhing; as not thinking it meet his Inſtruction, they had not bidden him welcome;
to travel, and preach Harbourleſs, he diverts neither had he ſo well liked his Entertainment.
( whither he knew his Welcome to the Village This was the way to feaſt him; to feed their Ears
of Bethany. There dwelt the two devout Siſters, by his heavenly Doctrine ; his beſt Cheer is our
with their Brother his Friend Lazarus ; their Roof Proficiency; our beſt Cheer is his Word. Oh Sa-
receives him : O happy Houſe into which the Son viour, let my Soul be thus feafted by thee, do
of God vouchſafed to ſee his Foot : O bleſſed Wo-thou thus feaſt thy ſelf by feeding me ; this
men, that
had the Grace to be the Hoſteſſes to mutual Diet ſhall be thy Praiſe, and my Hap-
the God of Heaven; how ſhould I envy your Fe-pineſs.
licity herein, if I did not ſee the ſame Favour (if Though Martha was for the time, an attentive
I be not wanting to my ſelf ) lying open to me ; Hearer, yet now, her Care of Chriſt's Enter-
tainment
112
Contemplations. M

tainment carries her into the Kitchin ; Mary fits we are put to it, to think our felves the more
fill; neither was Mary more devout than Martha neglected, and to challenge God for our Neglect ?
bufie ; Martha cares to feaft Jeſus, Mary to be Do we groan on the Bed of our Sickneſs, and
feafted of him; there was more Solicitude in languiſhing in Pain, complain of long Hours and
Martha's active Part, more Piety in Mary's feden- weary Sides, ſtraight we think, Lord, doſt thou
tary Attendance ; I know not in whether more not care that we ſuffer ? Doth God's poor Church
Zeal: good Martha was deſirous to expreſs her go to wrack, while the Ploughers ploughing on
Joy, and Thankfulneſs for the Preſence of ſo blef- her Back, make long Furrows; Lord, doft thou
ſed a Gueſt, by the Actions of her careful and not care ? But, know thou, O thou feeble and
plenteous Entertainment : I know not how to diſtruſtful Soul, the more thou doft, the more
cenſure the holy Woman for her exceſs of Care, thou ſuffereſt, the more thou art cared for ; nei-
to welcome her Saviour; ſure ſhe her ſelf thought ther is God ever ſo tender over his Church, as
fhe did well; and, out of that Confidence, fears when it is moſt exerciſed : every Pang, and Stitch,
not to complain to Chriſt of her Siſter.
and Gird, is firſt felt of him that ſends it. O
I do not ſee her come to her Siſter, and whi- God, thou knoweſt our Works, and our Labour,
ſper in her Ear, the great need of her Aid; but and our Patience; we may be ignorant and diffi-
the comes to Jefus, and in a kind of unkind Ex- dent, thou canſt not but be gracious.
poftulation of her Neglect, makes her Moan to It could not but trouble devout Mary to hear
him, Lord, doſt thou not care that my Siſter hath left her Siſters impatient Complaint ; a Complaint of
me to serve alone? Why did ſhe not rather make her ſelf to Chriſt, with ſuch vehemence of Pal-
her firſt Addreſs to her Sifter? Was it for that ſhe fion, as if there had been ſuch ſtrangeneſs be-
knew Mary was ſo tied by the Ears, with thoſe twixt the two Siſters, that the one would do no-
Adamantine Chains, that came from the Mouth thing for the other, without an external Com-
of Chriſt, that until his Silence and Diſmiſſion, pulſion from a Superior : How can fhe chuſe but
She had no Power to ſtir? Or, was it out of an Ho- think, If I have offended, why was I not fecret-
nour and Reſpect to Chriſt, that in his Preſence | ly taxed for it in a fifterly Familiarity? What if
ſhe would not preſume to call off her Siſter, with there have been ſome little omiſſion, muſt the
out his Leave. To all to boost istot
whole Houſe ring of it, before my Lord, and all
Howſoever, I cannot excuſe the holy Woman his Diſciples? Is this Carriage beſeeming a Siſter?
from fome Weakneſſes; it was a Fault to meaſure Is my Devotion worthy of a Quarrel ? Lord, doft
her Siſter by her ſelf, and apprehending her own thou not care that I am injuriouſly cenſured ?
Act to be good, to think her Siſter could not do Yet I hear not a Word of Reply from that modeſt
well, if ſhe did not ſo too: Whereas Goodneſs Mouth : O holy Mary, I admire thy patient Si-
hath much Latitude : Ill is oppoſed to Good; not lence; thy Siſter blames thee for thy Diety; the
Good to Good ; neither in Things lawful or in- Diſciples (afterwards) blame thee for thy Boun-
different, are others bound to our Examples; ry and Coft; not a Word falls from thee, in a
Mary might hear, Martha might ſerve, and both juſt Vindication of thine Honour and Innocence,
do well; Mary did not cenſure Mariba for her but, in an humble Taciturnity thou leaveſt thine
riſing from the Feet of Chriſt, to prepare his Meal; Anſwer to thy Saviour. bbm cevi
neither ſhould Martha have cenſured Mary for How ſhould we learn of thee, when we are
fitting at Chriſt's Feet, to feed her Soul. It was complained of for well doing, to feal up our Lips,
a Fault, that ſhe thought an exceſſive Care of a and to expect our righting from above?
liberal outward Entertainment of Chriſt was to And how ſure, how ready art thou, O Saviour,
be preferred to a diligent Attention to Chriſt's to ſpeak in the Cauſe of the Dumb ; Martha,
fpiritual Entertainment of them. It was a Fault
, Martha, thou art careful, and troubled about many
that ſhe durſt preſume to queſtion our Saviour, of things; but one thing is needful, and Mary hath chofen
ſome kind of unreſpect to her Toil, Lord, doſt thou the better part.
hode
not care? What faiſt thou Martha ? Doſt thou chal What needed Mary to ſpeak for her ſelf, when
lenge the Lord of Heaven and Earth of Incogi- ſhe had ſuch an Advocate? Doubtleſs, Martha
tancy and Neglect ? Doft thou take upon thee was, as it were, divided from her ſelf, with the
to preſcribe unto that infinite Wiſdom, inſtead of multiplicity of her careful Thoughts, our Saviour
receiving Directions from him ? It is well thou therefore doubles her Name in his Compellation;
mettelt with a Saviour, whoſe gracious Mildneſs that in ſuch Diſtraction, he may both find and
knows how to pardon, and pity the Errors of our fix her Heart. The good Woman made full ac-
Zeal.
count that Chriſt would have ſent away her Siſter
Yet I muſt needs fay, here wanted not fair Pre- with a Check, and her ſelf with Thanks; but
tences for the Ground of this thy Expoftulation, now her Hopes fail her; and though ſhe be not
thou, the elder Siſter, workeſt; Mary, the younger, directly reproved, yet ſhe hears her Siſter more
fits ſtill: And what Work was thine, but the hoſpital approved than fhe ; Martha, Martha, thou art care-
Receit of thy Saviour and his Train ? Had it been ful, and troubled about many things. Our Saviour
for thine own Paunch, or for ſome carnal Friends, received Courtefie from her, in her diligent and
it had been leſs excuſable ; now it was for Chriſt coſtly Entertainment, yet he would not blanch
himſelf, to whom thou couldīt never be too ob- her Error, and ſmooth her up in her weak Mif-
fequious.
priſion. No Obligations may ſo enthrall us, as
But all this cannot deliver thee from the juſt that our Tongues lhould not be free to reprove
Blame of this bold Subincufation, Lord, doſt thou Faults where we find them; they are baſe and
not care? How ready is our Weakneſs, upon every ſervile Spirits that will have their Tongue tied to
flight Diſcontentment, to quarrel with our beſt their Teeth.
Friend, yea with our good God ; and the more This Glance towards a Reproof, implies an Op-
pofirion
The Beggar that was born blind, cured.
113

poſition of the Condition of the two Siſters ; Minds, but this one which is only neceſſary, the
themſelves were not more near in Nature, than care of their Souls: How juſtly do they loſe that
their preſent Humour and Eſtate differed ; one is they car'd not for, while they over-care for that, ,
oppoſed to many, Neceſſary to Superfluous, Soli- which is neither worthy , nor poſſible to be
citude to Quietneſs : Thou art careful and troubled kept. ud
about many things, one thing is neceſsary. How far Neither is Mary's Buſineſs more allowed than
then may our Care reach to theſe earthly Things her ſelf: She hath choſen the good part; it was not
On the one ſide, O Saviour, thou haſt charged forced upon her, but taken up by hér Election;
us to take no thought what to eat, drink, put Martha might have fat ſtill, as well as the : The
on: On the other, thy choſen Veſſel hath told might have ſtirr'd about, as well as Martha : Mary's
us, that he that provides not for his Family, hath Will made this Choice ; not without the Inclina
denied the Faith, and is worſe than an Infidel. tion of him, who both gave this Will and com-
We
may, we muſt
, care for many Things ; ſo that mends it; that Will was before renewed ; no
our Care be for Good and Well: for Good, both marvel if it chuſe the Good; though this were
in Kind and Meaſure ; Well, ſo as our Care be not in a Caſe of Good and Evil, but of Good
free from Diſtraction, from Diſtruſt; from Di- and Better ; we have ſtill this holy Freedom,
ftraction, that it hinder us not from the neceffa- through the Inoperation of him that hath freed
ry
Duties of our general Calling; from Diſtruſt, us : happy are we if we can improve this Liber-
that we miſdoubt not God's Providence, while ty to the beſt Advantage of our Souls.
Wia
we employ our own. We cannot care for thee, The ſtability or perperuity of Good adds much
unleſs we thus care for our felves, for ours. to the praiſe of it; Martha's Part was ſoon gone;
Alas, how much Care do I ſee every where, the Thank and Uſe of a little outward Hoſpita-
but how few Martha's ? Her Care was for her Sa-lity cannot long laſt; but, Mary's Jhall not be taken
viour's Entertainment, ours for our felves; one away from her : The Act of her Hearing was tran-
finds Perplexities in his Eftate, which he deſires to fient, the Fruit permanent, the now hears that
extricate ; another beats his Brains for the raiſing which ſhall ſtick by her for ever.
of his Houſe ; one buſies his Thoughts about the What couldſt thou hear, O holy Mary, from
doubtful Condition (as he thinks ) of the Times, thoſe ſacred Lips, which we hear not ftill? That
and caſts in his anxious Head, the imaginary E-heavenly Doctrine is never but the ſame, not
vents of all Things, oppoſing his Hopes to his more ſubject to change than the Author of it; it
Fears; another ſtudies how to avoid the croſs is not impoflible that the Exerciſe of the Goſpel
Blows of an Adverſary; Martha, Martha, thou art ſhould be taken from us; but the Benefit and Ver-
careful and troubled about many things. Fooliſh Men, tue of it, is as inſeparable from our Souls, as their
why do we ſet our Hearts upon the rack, and Being: in the hardeſt Times, that ſhall ſtick clom
need not ? Why will we endure to bend under feſt to us; and till Death, in Death, after Death
that Burthen, which more able Shoulders have ſhall make us happy.
offered to undertake for our Eaſe.
Thou haſt bidden us, O God, to caſt our Cares
upon thee, with Promiſe to care for us : we do
Care be, to depend on thee, as thine is to provide
cured.
Whether Martha be pitied, or taxed for her Se-
CH
tion;' One thing is necellary': not by way of Pego - The Man was born blind : this Cure requires
not Art, but Power; a Power no leſs than
tion, as if nothing were neceſſary but this; but infinite and divine; Nature preſuppoſeth a Mat-
by way of Compariſon, as that nothing is fo ne- ter, though formleſs ; Art looks for Matter formed
ceſſary as this ; earthly Occaſions muft vail to fpi- to our Hands; God ſtands not upon either, where
ritual : of thoſe three main Grounds of all our there was not an Eye to be healed, what could
Adions, Neceſſity, Convenience, Pleaſure, each an Oculiſt do? It is only a God that can create.
tranfcends other Convenience carries it away Such are we, O God, to all ſpiritual Things }
from Pleaſure ; Neceſſicy from Convenience; we want not Sight, but Eyes; it muſt be thou
and one Degree of Neceſſity from another; the only, that canſt make us capable of Illumina-
Degrees are according to the Conditions of the tion.
Things neceſſary : The Condition of theſe earth The blind Man fat begging : thoſe that have
ly Neceſſaries, is, that without them we cannot Eyes, and Hands, and Feet of their own, may be
live temporally; the Condition of the ſpiritual, able to help themſelves ; thoſe that want theſe
that without them we cannot live eternally : fo Helps muſt be beholden to the Eyes, Hands, Feet
much difference then, as there is betwixt tempo- of others; the Impotent are caſt upon our Mer-
rary and eternal, ſo much there muſt needs be cy; happy are we, if we can lend Limbs and
betwixt the neceſſity of theſe bodily Actions and Senſes to the Needy : affected Beggary is odious,
thoſe ſpiritual; both are neceſſary in their kinds; that which is of God's making juſtly challengeth
neither muſt here be an oppoſition, but a ſubor- Relief.
dination. The Body and Soul muſt be Friends, Where ſhould this blind Man fit begging, but
not Rivals ; we may not ſo ply the Chriſtian, near the Temple ? At one Gate ſits a Cripple; a
that we neglect the Man.
blind Man at another; well might theſe mifera-
Oh the Vanity of thoſe Men who negle&ing ble Souls ſuppoſe, that Piecy and Charity dwelt
that one Thing neceſſary, affect many Things cloſe together ; the two Tables were both of one
fuperfluous; nothing is needleſs with worldly Quarry. Then are we beſt diſpoſed to Mercy,
gladly unload our felves upon thee : Oh let our The Beggar that was born blind,
for us.
Рpp
towaru

114
Contemplations.

towards our Brethren, when we have either cra-
The Anſwer is direct and punctual : Neither
ved, or acknowledged God's Mercy towards our the Sin of the Man, nor of his parents bereaved
ſelves ; If we go thither to beg of God, how can him of his Eyes; there was an higher Cauſe of
we deny Mites, when we hope for Talents ?
this Privation ; the Glory that God meant to win
Never did Jefus move one Foot, but to pur- unto himſelf by redreſſing it: the Parents had
pofe ; he paſſed by; but fo as that his Vertue finned in themſelves; the Man had ſinned in his
Itaied; fo did he paſs by, that his Eye was fixed; firft Parents ; it is not the Guilt of either, that is
the blind Man could not ſee him; he ſees the guilty of this Blindneſs; all God's afflictive Ads
blind Man; his Goodneſs prevents us, and yields are not Puniſhments ; ſome are for the Benefit of
better Supplies to our Wants; he ſaw compaffio- the Creature ; whether for Probation, or Preven-
nately, not ſhutting his Eyes, not turning them tion, or Reformation, all are for the Praiſe, whe-
aſide, but bending them upon that dark and dif-ther of his divine Power, or Juſtice, or Mercy.
confolate Object. That which was ſaid of the "It was fit ſo great a Work ſhould be uſher'd in
Sun, is much more true of him that made it; no- with a Preface. A ſudden and abrupt Appearance
thing is hid from his Light; but, of all other would not have befeemed ſo glorious a Demon-
Things, Miferies (eſpecially of his own) are ftration of Omnipotence. The Way is made, our
moſt intentively eied of him : Could we be miſe- Saviour addreſſes himſelf to the Miracle ; a Mi-
rable, unſeen, we had reaſon to be heartleſs
. Oracle, not more in the Thing done, than' in the
Saviour, why ſhould we not imitate thee in this form of doing it.
merciful Improvement of our Senſes ? Wo be to
The Matter uſed was Clay : Could there be a
thoſe Eyes that care only to gaze upon their own meaner? Could there be ought more unfit ? 0
Beauty, Bravery, Wealth ; not abiding to glance Saviour, how oft hadît thou cured Blindneſſes by
upon the Sores of Lazarus, the Sorrows of Joſeph, thy Word alone? How oft by thy Touch ? How
the Dungeon of Jeremy, the blind Beggar at the eaſily couldſt thou have done ſo here? Was this
Gate of the Temple.
to ſhew whether thy Liberty, or thy Power ? Li-
The Diſciples lee the blind Man too, but with berty, in that thou canſt at Pleaſure uſe variety
different Eyes : our Saviour, for Pity, and Cure; of Means ; not being tied to any ; Power, in that
they for Expoftulation; Maſter, who did fin, this thou couldft make uſe of Contraries; hadît thou
Man, or bis Parents, that he is born blind? I like well, pulld out a Box, and applied fome medicinal
that whatſoever Doubt troubled them, they ſtraight | Ointment to the Eyes, ſomething had been afcri-
vent it into the Ear of their Maſter : O Saviour, bed to thy Skill, more to the natural Power of thy
while thou art in Heaven, thy School is upon Receipt ; now thou'mad'ſt uſe of Clay, which had
Earth : Wherefore ſerve thy Prieſts Lips, but to been enough to ſtop up the Eyes of the ſeeing ;
preſerve Knowledge? What uſe is there of the the Vertue muſt be all in thee, none in the Means:
Tongue of the Learned, but to ſpeak a Word in the utter diſproportion of this Help to the Cure
Seafon? Thou teacheft us ſtill, and ſtill we doubt adds Glory to the Worker.
and ask, and learn.
How clearly didſt thou hence evince to the
In cne ſhort Queſtion I find two Truths, and World, that thou who of Clay couldſt make Eyes,
two Falſhoods ; the Truths implied, the Falſhoods wert the ſame who of Clay hadît made Man,
expreffed. It is true, that commonly Man's fuf- fince there is no Part of the Body that hath fo
fering is for
Sin; that we may juſtly, and do often little Analogy to Clay as the Eye? This Clear-
fuffer even for the Sins of our Parents; it is falſe, neſs is contrary to that Darkneſs : Had not the
that there is no other reaſon of our ſuffering but Fews been more blind than the Man whom thou
Sin; that a Man could fin actually before he was; curedit
, and more hard and ſtiff than the Clay
or, was before his Being; or, could before-hand which thou mollifiedft, they had, in this one
fuffer for his After-fins: in all likelyhood that ab- Work, both ſeen and acknowledged thy Deity.
ſurd Conceit of the tranſmigration of Souls, pof What could the Clay have done, without thy
ſeffed the very Diſciples : How eaſily, and how tempering? It was thy Spittle that made the Clay
far may the beſt be miſcarried with a common effectual ; it was that ſacred Mouth of thine, that
Error? We are not thankful for our own Illumi- made the Spittle Medicinal ; the Water of Siloam
nation, if we do not look with Charity and Pity ſhall but waſh off that Clay, which this inward
upon the groſs Mif-opinions of our Brethren.
Moiſture made Powerful. The Clay thus tem-
Our Saviour fees, and yet will wink at fo foul pered, muſt be applied by the Hand that made it,
a Mifpriſion of his Diſciples ; I hear neither Chi- elſe it avails nothing.
ding nor Conviction: He that could have en-
What muſt the blind Man needs think, when
lightned their Minds (as he did the World) at he felt the cold Clay upon the Holes of his Eyes?
once, will do it by due leiſure, and only con- O: (ſince he could not conceive what an Eye
tents himſelf here with a mild Solution, Neither was) what muſt the Beholders needs think, to
this Man, nor his Parents : We learn nothing of thee, ſee that Hollowneſs thus filled up? Is this the
O Saviour, if not Meekneſs: What a ſweet Tem- way to give either Eyes or Sight? Why did not
per ſhould be in our Carriage towards the Weak- the Earth ſee with this Clay, as well as the
neſſes of others Judgment ? How ſhould we in- Man? What is there to hinder the Sight, if this
ſtruct them without Bitterneſs, and without Vio- make it ?
lence of Paſſion expect the meer Seaſons of their Yet with theſe Contrarieties muſt the Faith be
better Information ? The tender Mother or Nurſe exerciſed, where God intends the Bleſſing of a
doth not rate her little one for that he goes not Cure.
well, but gives him her Hand, that he may go It was never meant that this Clay ſhould dwell
better : it is the Spirit of Lenity that muſt reſtore upon thoſe Pits of the Eyes ; it is only put on, to
and confirm the lapſed.
be waſhed off ; and that, not by every Water ;
none

The Beggar that was born blind, cured.
115
ز
none ſhall do it, but that of Siloam, which ſignifies want, or the ſudden preſence of an Eye, (much
Sent; and if the Man had not been ſent to Si- more of both) muſt needs make a great change
loam, he had been ſtill blind. All Things receive in the Face; thoſe little Balls of Light (which,
their Vertue from divine Inſtitution: How elſe no doubt, were more clear than Nature coulá
fhould a Piece of wheaten Bread nouriſh the Sould have made them ) could not but give a new Life
How ſhould ſpring Water waſh off ſpiritual Fil- to the Countenance. I marvel not if the Neigh-
thineſs ? How ſhould the fooliſhneſs of Preaching bours, which had wont to ſee this dark Viſage,
ſave Souls ? How ſhould the Abſolution of God's led by a Guide, and guided by a Staff, walking
Miniſter be more effectual than the Breath of an confidently alone, out of his own inward Light,
ordinary Chriſtian? Thou, O God, haft ſet apart and looking them cheerfully in the Face, doubted
theſe Ordinances; thy Bleſſing is annexed to whether this were he. The miraculous Cures of
them : hence is the Ground of all our Uſe and God work a ſenſible Alteration in Men, not more
their Eficacy : Hadſt thou fo inſtituted, Fordan in their own Apprehenſion, than in the Judgment
would as well have healed Blindneſs, and Siloam of others. Thus in the redreſs of the ſpiritual
Leproſie.
Blindneſs, the whole Habit of the Man is changed;
That the Man might be capable of ſuch a Mi- where before his Face looked dull and earthly,
racle, his Faith is ſet on work; he muſt be led, now there is a ſprightful Cheerfuineſs in it,
with his Eyes daubed up, to the Pool of Siloam. through the comfortable knowledge of God and
He waſhes and ſees. Lord, what did this Man heavenly Things: whereas before his Heart was
think when his Eyes were now firſt given him ? | ſet upon worldly Things, now he uſes them but
What a new World did he find himſelf now come enjoys them not; and that uſe is becauſe he muſt,
into ? How did he wonder at Heaven and Earth? not becauſe he would ; where before his Fears
And the Faces and Shapes of all Creatures ; the and Griefs were only for Pains of Body, or loſs
goodly varieties of Colours, the cheerfulneſs of of Eſtate or Reputation; now they are only ſpent
the Light, the lively Beams of the Sun, the vaſt upon the Diſpleaſure of his God, and the Peril of
Expanſion of the Air, the pleaſant Tranſparance his Soul ; ſo as now the Neighbours can ſay, Is
of the Water ; at the glorious Piles of the Tem- this the Man? others, It is like him, it is not he.
ple, and ſtately Palaces of Jeruſalem ; every Thing The late blind Man hears, and now ſees himſelf
did not more pleaſe than aſtoniſh him: Lo, thus queſtioned ; and ſoon reſolves the Doubt, I am
fhall we be affected, and more, when the Scales be ; he that now ſaw the Light of the Sun, would
of our Mortality being done away, we ſhall ſee not hide the Light of Truth from others; it is an
as we are feen ; when we ſhall behold the Bleſſed- unthankful Silence to ſmother the works of God
nefs of that other World, the Glory of the Saints in an affected Secrecy; to make God a loſer by
and Angels, the infinite Majeſty of the Son of his Bounty to us, were a ſhameful Unjuſtice;
God, the incomprehenſible Brightneſs of the all- we our ſelves abide not thoſe Spunges that fuck
glorious Deity : Oh my Soul, that thou couldft up good Turns unknown : Oh God, we are not
be taken up before-hand with the Admiration of worthy of our ſpiritual Eye-light, if we do not
that, which thou canſt not as yet be capable of publiſh thy Mercies on the Houſe-top, and praiſe
fore-ſeeing.
thee in the great Congregation.
It could not be, but that many Eyes had been Man is naturally inquiſitive; we ſearch ſtudi-
Witneſſes of this Man's want of Eyes. He fate ouſly into the ſecret Works of Nature, we pry
begging at one of the Temple-Gates; not only into the Reaſons of the witty Inventions of Art;
all the City, but all the Country muſt needs know but if there be any Thing that tranſcends Art
him; thrice a Year did they come up to Jerufa- and Nature, the more high and abſtruſe it is, the
lem; neither could they come to the Temple and more buſie we are to ſeek into it. This Thirſt
not ſee him. His very Blindneſs made him noted; after hidden, yea, forbidden Knowledge did once
Deformities and Infirmities of Body, do more eafi- coſt us dear; but, where it is good and lawful to
ly both draw and fix the Eye, than an ordinary know, Enquiry is commendable, as here in theſe
ſymmetry of Parts.
Jews, How were thine Eyes opened? The firſt Im-
Beſides his Blindneſs, his Trade made him re-provement of human Reaſon is Inquiſition; the
markable; the importunity of his begging drew next is Information and Reſolution; and, if the
the Eyes of the Paſſengers; but, of all other, the meaneſt Events paſs us not without a Queſtion,
Place moſt notified him. Had he fat in ſome ob- how much leſs thoſe that carry in them Wonder
ſcure Village of Judea, or in ſome blind Lane of and Advantage ?
Jeruſalem, perhaps, he had not been heeded of He that was ſo ready to profeſs himſelf the Sub-
many; but now that he took up his Seat in the ject of the Cure, is no Niggard of proclaiming
Heart, in the Head of the chief City, whither all the Author of it; A Man that is called Jeſus made
reſorted from all Parts, what Few can there be Clay and anointed mine Eyes, and ſent me to Siloam to
that knows not the blind Beggar at the Temple-waſh, and now I ſee. The blind Man knew no
Gate? Purpoſely did our Saviour make choice of more than he ſaid ; and he ſaid what he appre-
ſuch a Subject for his Miracle ; a Man ſo poor, hended, A Man ; he heard Jeſus ſpeak, he felt his
ſo publick: the Glory of the Work could not Hand, as yet he could look no farther ; upon
have reach'd ſo far, if it had been done to the his next meeting, he ſaw God in this Man. " In
wealthieſt Citizen of Jeruſalem. Neither was it matter of Knowledge, we muſt be content to
for nothing, that the Act and the Man is doubted creep ere we can go. As that other recovered
of, and enquired into by the Beholders; Is not this blind Man faw firlt Men walk like Trees, after,
he that ſat begging? Some ſaid, It is be; others ſaid, like Men: ſo no marvel if this Man ſaw firſt this
It is like him. No Truths have received fo full God only as Man, after this Man as God alſo ;
Proofs, as thoſe that have been queſtioned. The onwards he thinks him a wonderful Man, a migh-
Рpp2
ty

116
Contemplations.
thandrities Feeling perceived the cold and moite Hare our Conditions here up
Mark 9. 14.
ty Prophet : In vain ſhall we either expect a ſud How can I but envy thee, happy Man, who,
den Perfection in the Underſtanding of divine of a Patient, proveſt an Advocate for thy Savi-
Matters, or cenſure thoſe that want it.
our ; whoſe gain of bodily Sight made way for
How did this Man know what Jeſus did? He thy ſpiritual Eyes; who haft loft a Synagogue.
was then Stone-blind : What diſtinction could he and haſ found Heaven; who being abandoned of
ụet make of Perſons, of Actions ? True; but yet Sinners, art received of the Lord of Glory.
the blind Man never wanted the Afliſtance of
others Eyes ; their Relation hath aſſur’d him of
the Manner of his Cure ; beſides, the Contribu-
tion of his other Senſes, his Ear might perceive
The ſtubborn Devil ejected.
the Spittle to fall, and hear the enjoin'd Com-
mand; his
Ow different, how contrary Matth. 17. 14.
Clay upon his Lids: All theſe conjoined, gave are our Conditions here up-
Compared with
fufficient Warrant thus to believe, thus to report ; on Earth? while our Saviour is
our Ear is our beſt Guide to a full Apprehenſion transfigured on the Mount, his Diſciples are per-
of the Works of Chriſt ; the Works of God the plexed in the Valley ; three of his choice fol
Father, his Creation and Government, are beſt lowers were with him above, raviſhed with the
known by the Eye ; the Works of God the Son, miraculous Proofs of his Godhead : nine other
his Redemption, and Mediation, are beſt known were troubled with the Buſineſs of a ſtubborn De-
by the Ear. O Saviour, we cannot perſonally ſee vil below.
what thou haſt done here : What are the Monu Much People was met to attend Chriſt, and
ments of thine Apoſtles and Evangeliſts, but the there they will ſtay till he come down from Ta-
Relations of the blind Man's Guide, what and bor. Their Zealand Devotion brought them
how thou haft wrought for us ? On theſe we thither, their patient Perſeverance held them
ſtrongly rely, theſe we do no leſs confidently be there ; we are not worthy the Name of his Cli-
lieve, than if our very Eyes had been Witneſſes ents, if we cannot painfully ſeek him, and ſub-
of what thou didft and ſufferedft upon Earth: milly wait his leiſure.
there were no place for Faith, if the Ear were He that was now a while retired into the
not worthy of as much Credit as the Eye. Mount, to confer with his Father, and to receive
How could the Neighbours do leſs than ask, the Attendance of Moſes and Elias, returns into
where he was that had done ſo ſtrange a Cure ? the Valley of the Multitude; he was ſingled out,
I doubt yet with what Mind ; I fear, not out of a while, for Prayer and Contemplation, now he
Favour: had they been but indifferent, they could was joined with the Mulcitude for their miracu-
not but have been full of filent Wonder, and in-lous Cure and heavenly Inſtruction ; we that
clined to believe in fo Omnipotent an Agent; are his fpiritual Agents muſt be either preparing
now, as prejudiced to Chriſt, and partial to the in the Mount, or exerciſing in the Valley'; one
Phariſees
, they bring the late blind Man before while in the Mount of Meditation, in the Valley
thoſe profeſſed Enemies unto Chriſt.
of Action: another, alone to ſtudy, in the Affem-
It is the prepoſterous Religion of the vulgar bly to preach: here is much Variety, but all is
fort, to claw and adore thoſe which have tyranni-Work.
cally uſurped upon their Souls, though with Moſes when he came down from the Hill, heard
Neglect, yea, with Contempt of God in his Word, Mufick in the Valley ; Chriſt when he came down
in his Works. Even unjuſt Authority will never from the Hill, heard Diſcord : the Scribes (it
want ſoothing up in whatſoever Courſes, though ſeems ) were ſetting hard upon the Diſciples;
with diſgrace and oppoſition to the Truth: baſe they ſaw Chriſt abſent, nine of his Train left in
Minds, where they find Poffeffion, never look af- the Valley, thoſe they fly upon : as the Devil, fo
ter Right.
his Imps, watch cloſe for all Advantages; no
Our Saviour had pick'd out the Sabbath for this ſubtle Enemy but will be ſure to attempt that
Cure: it is hard to find out any Time wherein Part, where is likelyhood of leaft Defence, moft
Charity is unſeaſonable ; as Mercy is an excellent weakneſs : when the Spouſe miſſes him whom
Grace, ſo the Works of it are fitteſt for the beſt her Soul loveth, every Watchman hath a Buffet
Day. We are all born blind : the Font is our Si- for her : Oh Saviour, if thou be never ſo little
loam ; no Day can come amiſs
, but yet God's Day Itept aſide, we are ſure to be aſſaulted with power-
is the propereſt for our Waſhing and Recovery. ful Temptations.
Sid
This alone is Quarrel enough to theſe ſcrupu They that durft ſay nothing to the Maſter, ſo
lous Wranglers ; that an Ad of Mercy was done ſoon as his Back is turned, fall foul upon his
in that Day wherein their Envy was but ſea- weakeſt Diſciples; even at the firſt harching the
fonable.
Serpent was thus crafty to begin at the weaker
I do not ſee the Man beg any more when he Veſſel; Experience and Time hath not abated his
once had his Eyes ; no Burger in Jeruſalem was Wit; if he ſtill wotk upon filly Women, laden
richer than he ; Í hear him ſtoutly defending that with divers Luſts; upon rude and ungrounded Ig-
gracious Author of his Cure againſt the Cavils of norants, it is no other than his old wont.
the malicious Phariſees ; I ſee him as a reſolute Our Saviour upon the Skirts of the Hill, knew
Confeffor ſuffering Excommunication for the well what was done in the Plain, and therefore
Name of Chriſt, and maintaining the Innocence haſtes down to the reſcue of his Diſciples; the
and Honour of ſo bleſſed a Benefactor ; I hear Clouds and Vapours do not ſooner ſcatter upon
him read a Divinity Lecture to them that fat in the Sun's breaking forth, than theſe Cavils vaniſh
Moſes's Chair, and convincing them of Blindneſs, at the Preſence of Chrift; inſtead of Oppoſi-
who puniſh'd him for Seeing.
tion, they are ſtraight upon their Knees; here are
now
The ſtubborn Devil ejected.
117

ز
now no Quarrels, but humble Salutations; and if Oh the lamentable Condition of finful Souls,
Chriſt's Queſtion did not force theirs, the Scribes ſo much more dangerous, by how much leſs
had found nọ Tongue.
felt.
Doubtleſs, there were many eager Patients in But all this while, what part hath the Moon in
this Throng, none made fo much Noiſe as the this Man's Miſery? How comes the Name of that
Father of the Demoniack : belike, upon his Oc-goodly Planet in queſtion ? Certainly theſe Dif-
caſion it was, that the Scribes held Conteſtation eaſes of the Brain follow much the Courſe of this
with the Diſciples ; if they wrangled, he ſues, Queen of Moiſture ; that Power which ſhe hath
and that from his Knees. Whom will not Need in Humours, is drawn to the Advantage of the
make both Humble and Eloquent? The Caſe malicious Spirit ; her Predominancy is abuſed to
was woful; and accordingly expreſſed. A Son is his Deſpight; whether it were for the better Op-
a dear Name; but this was his only Son: were his portunity of his Vexation; or, whether for the
Grief ordinary, yet the Sorrow were the leſs; but drawing of Envy and Diſcredit upon ſo noble a
he is a fearful Spectacle of Judgment, for he is Creature; it is no News with that ſubtle Enemy,
Lunatick; were this Lunacy yet meerly from a to faſten his Effects upon thoſe ſecondary Cauſes
natural Diſtemper, it were more tolerable ; but which he uſurps to his own Purpoſes: whatever
this is aggravated by the Poffeffion of a cruel Spi- be the Means, he is the Tormentor ; much Wif-
rit, that handles him in a moſt grievous manner; dom needs to diſtinguiſh betwixt the evil Spirit
yet were he but in the Rank of other Demo- abuſing the good Creature, and the good Crea-
niacks, the Diſcomfort were more eaſie; but lo, ture abuſed by the evil Spirit.
this Spirit is worſe than all other his Fellows; He that knew all Things, asks Queſtions; How
others are uſually diſpoffefſed by the Diſciples, long bath be been fo? Not to inform himſelf,'( that
this is beyond their Power, I beſought thy Diſciples Devil could have done nothing without the
to caſt him out, but they could not ; therefore, Lord, have knowledge, without the Leave of the God of Spi-
thors' Mercy on my son. The diſpair of all other rits) but that by the Confeſſion of the Parent he
helps,fends us importunately to the God of Power: might lay forth the woful Condition of the Child;
here was his Refuge; the ſtrong Man had gotten that the Thank and Glory of the Cure might be
poffeffion, it was only the ſtronger than he that ſo much greater, as the Complaint was more
can eject him. O God, fpiritual Wickedneſſes grievous; He anſwered, From a Child.
have naturally ſeized upon our Souls; all human O God, how I adore the Depth of thy wiſe,
Helps are too weak, only thy Mercy ſhall improve and juft, and Powerful Diſpenſacion! Thou that
thy Power to our Deliverance.
couldſt ſay, I have loved Facob, and Eſau have I
What Bowels could chuſe but yern at the Di- hated, ere the Children had done Good or Evil,
ſtreſs of this poor young Man? Frenzy had taken thoughtſt alſo Good,ere this Child could be capable
his Brain: that Diſeaſe was but Health, in com- of Good or Evil, to yield him over to the Power
pariſon of the tyrannical Poffeffion of that evil of that evil one. What need I ask for any other
Spirit, wherewith it was ſeconded : out of Hell Reaſon than that, which is the Rule of all Juſtice,
there could not be a greater Miſery : his Senſes thy Will ? Yet even theſe weak Eyes can ſee the
are either bereft, or elſe left to torment him; he juſt Grounds of thine Actions ; that Child, though
is torn and racked, ſo as he foams and gnaſhes; an Iſraelite, was conceived and born in that Sin,
he pines and languiſhes, he is caft ſometimes into which both could and did give Satan an Intereſt
the Fire, fometimes into the Water: How that in him : beſides, the actual Sins of the Parents de-
malicious Tyrant rejoyces in the Miſchief done ſerv'd this Revenge upon that Piece of themſelves.
to the Creature of God ? Had Earth had any Rather, O God, let me magnifie this Mercy, that
thing more pernicious than Fire and Water, thi we and ours eſcape this Judgment, than queſtion
ther had he been thrown; though rather for Tor-thy Juſtice, that ſome eſcape not. How juſt might
ture than Diſpatch ; it was too much Favour to it have been with thee, that we, who have given
die at once : Oh God, with how deadly Enemies way to Satan in our Sins, hould have way and
haſt thou matched us ; abate thou their Power, ſcope given to Satan over us in our Puniſhments.
fince their Malice will not be abated. goon It is thy Praiſe that any of us are free; it is no
How many think of this caſe with Pity and Quarrel that ſome ſuffer.
Horror, and in the mean time are inſenſible of Do I wonder to ſee Satan's bodily Poffeffion of
their own fearfuller Condition ?
this young Man from a Child, when I ſee his
It is but oftentimes that the Devil would caft fpiritual Poffeffion of every Son of Adam from a
this young Man into a temporary Fire ; he would longer Date ? Not from a Child, but from the
caft che Sinner into an eternal Fire, whoſe ever- womb; yea, in it : Why ſhould not Satan pof-
laſting Burnings have no intermiſſions ; no Fire feſs his own? We are all by Nature the Sons of
comes amiſs to him ; the Fire of Afflicton, the Wrath. It is time for us to renounce him in
Fire of Luſt, the Fire of Hell : Oh God, make us Baptiſm, whoſe we are till we be Regenerate; he
apprehenſive of the Danger of our Sin, and ſecure hath right to us in our firſt Birth; our new Birth
from the fearful Iſſue of Sin.
acquits us from him, and cuts off all his Claim.
All theſe very fame Effects follow his ſpiritu- How miſerable are they that have nothing but
al Poffeffion : How doth he tear and rack them Nature ? better had it been to have been unborn,
whom he vexes, and diſtracts with inordinate than not to be born again.
Cares and Sorrows? How do they foam and And if this poor Soul from an Infant, were
gnaſh, whom he hath drawn to an impatient re- thus miſerably handled, having done none actual
pining at God's afflictive Hand ? How do they Evil; how juſt cauſe have we to fear the like Judg-
pine away, who hourly decay and languiſh in ments, who by many foul Offences have defer-
Grace?
ved to draw this Executioner upon us : Oh my
Soul,





u8
Contemplations.
Soul, thou haft not room enough for Thankful to the Diſtreſſed, to break fuch bruiſed Reeds;
neſs to that good God, who hath not delivered but, of thoſe Scribes, who upon the failing of the
thee up to that malignant Spirit.
ſucceſs of this Suit, had inſulted upon the Diſa-
The diſtreſſed Father fits not ſtill, neglects not bility of the Followers of Chriſt, and depraved
means, I brought him to thy Diſciples: doubtleſs, the his Power; although perhaps, this impatient Fa-
Man came firft to ſeek for Chriſt himſelf; find ther, feduced by their ſuggeſtion, might flip into
ing him abſent, he makes Suit to the Diſciples: ſome thoughts of Diſtruſt.
To whom ſhould we have recourſe, in all our There could not be a greater Crimination, than
ſpiritual Complaints, but to the Agents and Mef faithlefs and perverſe : faithleſs in not believing;
ſengers of God? The Noiſe of the like Cures had perverſe in being obſtinately ſet in their unbe-
ſurely brought this Man with much Confidence lief; doubtleſs, theſe Men were not free from
to crave their Succour: And now how cold was other notorious Crimes; all were drowned in
he at the Heart, when he found that his Hopes their Infidelity; moral Uncleanneſſes or Vio
were fruſtrate? They could not caſt him out. lences may ſeem more heinous to Men; none
No doubt, the Diſciples tried their beſt; they laid are ſo odious to God as theſe intellectual Wicked-
their wonted Charge upon this dumb Spiric; but, neſſes.
all in vain ; they that could come with Joy and What an happy Change is here in one Breath
Triumph to their Maſter, and ſay, The Devils are of Chriſt! How long ſhall I suffer you? bring bing
ſubječt to us, find now themſelves matched with a hither to me: the one is a Word of Anger, the
ſtubborn and refractory Spirit; their way was other of Favour; his juſt Indignation doch not
hitherto ſmooth and fair ; they met with no exceed or impeach his Goodneſs: What a ſweet
rub till now : and now ſurely the Father of the Mixture there is in the perfect Simplicity of the
Demoniack was not more troubled at this Event divine Nature ? In the midſt of Judgmenc he re-
than themſelves. How could they chuſe but fear, members Mercy, yea, he acts it ; His Son
left their Maſter had, with himſelf, withdrawn ſhines in the midít of this Storm : whether he
that fpiritual Power, which they had formerly frown, or whether he ſmile, it is all to one Pur-
exerciſed; needs muſt their Heart fail them with poſe, that he may win the Incredulous and Dif-
their ſucceſs.
obedient : Whither ſhould the Rigour of all our
The Man complained not of their Impotence; Cenſures tend, but to Edification, and not to De-
it were fondly injurious to accuſe them for that ftruction ? We are Phyſicians, we are not Execu-
which they could not do ; had the Want been in tioners; we give Purges to cure, and not Poiſons
their Will, they had well deſerved a querulous to kill. It is for the juſt Judge to ſay one Day
Language; it was no Fault to want Power; on to reprobate Souls, Depart from me : in the mean
ly he complains of the Stubborneſs, and laments time, it is for us, to invite all that are ſpiritually
the Invincibleneſs of that evil Spirit.
pofféffed, to the participation of Mercy; Bring
I ſhould wrong you, O ye bleſſed Followers bim bither to me.
of Chriſt, if I ſhould ſay, that as Iſrael, when Mo O Saviour, Diſtance was no hindrance to thy
ſes was gone up into the Mount, loſt their Belief Work: Why ſhould the Demoniack be brought to
with their Guide ; ſo that ye, miſſing your Ma- thee? Was it that this Deliverance might be the
ſter (who was now aſcended up to his Tabor) better evicted, and that the Beholders might ſee
were to ſeek for your Faith ; rather the Wiſdom it was not for nothing that the Diſciples were op-
of God ſaw reaſon to check your over-aſſured poſed with fo refractory a Spirit; Or, was it
Forwardneſs; and, both to pull down your Hearts that the Scribes might be Witneſſes of that ſtrong
by a juft Humiliation in the Senſe of your own Hoftility, that was betwixt thee and that foul
Weakneſs; and to raiſe up your Hearts to new Spirit, and be aſhamed of their blaſphemous Slan-
Acts of Dependance upon that Soveraign Power, der ?
from which your limited Vertue was derived. Or, was it that the Father of the Demoniack
What was more familiar to the Diſciples than might be quickened in that Faith, which now,
ejecting of Devils? In this only it is denied them. through the ſuggeſtion of the Scribes, began to
Our good God ſometimes finds it requiſite to droop, when he ſhould hear and fee Chrift lo
hold us ſhort in thoſe Abilities, whereof we make cheerfully to undertake and perform that, where-
leaſt doubt, that we may feel whence we had of they had bidden him deſpair.
them: God will be no leſs glorified in what we The Poſſeſſed is brought, the Devil is rebuked
cannot do, than in what we can do: if his Graces and ejected ; that ſtiff Spirit which ſtood out bold-
were always at our command, and ever alike, ly againſt the Commands of the Diſciples, can-
they would ſeem natural, and ſoon run into con not but ſtoop to the Voice of the Maſter; that
tempt ; now we are juſtly held in an awful De- Power, which did at firſt caſt him out of Hea-
pendance upon that gracious Hand, which fo ven, eaſily diſpoffeffes him of an Houſe of Clay.
gives, as not to cloy us; and ſo denies, as not to The Lord rebuke thee Satan, and then thou canſt
diſcourage us.
not but flee.
Who could now but expect that our Saviour The Diſciples, who were not uſed to theſe Af-
ſhould have pitied and bemoaned the Condition fronts, cannot but be troubled at their mil-fuc-
of this fad Father and miſerable Son ? and have ceſs: Maſter, why could not we caſt him out ? Had
let fall fome Words of Comfort upon them : In- they been conſcious of any Defect in themſelves,
ſtead whereof, I hear him chiding and complain- they had never ask'd the Queſtion; little diá
ing, O faithleſs and perverſe Generation, how long they think to hear of their Unbelief. Had they
Shall I be with you? how long ſhall I ſuffer you ? Com not had great Faith, they could not have caſt
plaining, not of that woful Father, and more wo out any Devils; had they not had ſome want
ful Son: It was not his Faſhion to add Afiction of Faith, they had caft out this : it is poſſible
for
1 be Widows Mites.
119

ز
for us to be defective in ſome Graces, and not to thou pleaſed with this Variety ? Thou ſaweft ma-
feel it.
ny rich Men give much; and one poor Widow
Although not ſo much their Weakneſs is guilty give more than they, in leífer room.
of this unprevailing, as the Strength of that evil The Jews were now under the Roman Preſ
Spirit ; This kind goes not out but by Prayer and faft- fure; they were all Tributaries, yet many of them
ing. Weaker Spirits were wont to be ejected by rich; and thoſe rich Men were liberal to the
a Command; this Devil was more ſturdy and common Cheft. Hadſt thou feen thoſe many rich
boiſtrous: as there are degrees of Statures in Men, give little, we had heard of thy Cenſüre; thou
ſo there are degrees of Strength and Rebellion in expecteft a Proportion betwixt the Giver and the
ſpiritual Wickedneſſes. Here bidding will not Gift
, betwixt the Gift and the Receipt ; where that
ſerve, they muſt pray; and praying will not fails, the Blame is juft
. That Nation (though other-
ferve, without faſting; they muſt pray to God wife faulty enough ) was in this commendable :
that they may prevail ; they muſt faſt to make How bounteouſly open were their Hånds to the
their Prayer "more fervent, more effectual: we Houſe of God ? 'Time was when their Liberality
cannot now command, we can faſt and pray: was fain to be reſtrained by Proclamation; and
How good is our God to us, that whilft he hath now it needed no incitement; the rich gave
not thought fit to continue to us thoſe Means much, the pooreſt gave more. He ſaw a poor Wi-
which are leſs powerful, for the diſpoffeſſing of dow caſting in two Mites. It was Miſery enough
the Powers of Darkneſs, yet hath he given us that ſhe was a Widow; the married Woman is
the greater. Whilſt we can faſt and pray, God under the careful Proviſion of an Husband ; if
will "command for us ; Satan cannot prevail a- ſhe ſpend, he earns ; in that Eſtate four Hands
gainſt us.
work for her ; in her Widowhood but two. Poverty
added to the Sorrow of her Widowhood; the
loſs of ſome Husbands is ſupplied by a rich Join-
The Widows Mites.
ture; it is ſome Allay to the Grief that the Hand
is left full, though the Bed be empty ; this Wo-
man was not more deſolate than needy: yet this
THE ſacred Wealth of the Temple was ei- poor Widow gives : And what gives ſhe? An Of-
ther in Stuff or in Coin: for the one the fering like her ſelf, two Mites; or, in our Lan-
Fews had an Houſe, for the other a Cheft: at the guage, two Half-farthing Tokens : Alas, good
Concourſe of all the Males to the Temple thrice Woman, who was poorer than thy ſelf? Where-
a Year, upon occaſion of the ſolemn Feaſts, the fore was that Corban, but for the Relief of ſuch
Oblations of both kinds were liberal : our Savi- as thou ? Who ſhould receive, if ſuch give? Thy
our, as taking Pleaſure in the Proſpect, fets him- Mites were fomething to thee, nothing to the
felf to view thoſe Offerings, whether for holy Treaſury : How ill is that Gift beſtowed, which
Uſes, or charitable.
diſ-furniſheth thee, and adds nothing to the com-
Thoſe Things we delight in, we love to be mon Stock? Some thrifty Neighbour might pera
the Eye and the Heart will go together. haps have ſuggeſted this probable Diſcouragement.
And can we think, O Saviour, that thy Glory Jeſus publiſhes and applauds her Bounty : He cal-
hath diminiſhed ought of thy gracious Reſpects led his Diſciples, and ſaid unto them, Verily I ſay un-
to our Beneficence ? Or, that thine acceptance of to you, this Woman hath caſt in more than they all.
our Charity was confined to the Earth ? Even while the rich put in their Offerings, I ſee no
now that thou fitteſt at the Right-hand of thy Fa- Diſciples called; it was enough that Chriſt noted
ther's Glory, thou feeft every Hand that is ſtret- their Gifts alone; but, when the Widow comes
ched out to the Relief of thy poor Saints here be with her two Mites, now the Domeſticks of Chriſt
low: And if Vanity have power to ſtir up our Li- are ſummoned to aſſemble, and taught to admire
berality out of a Conceit to be ſeen of Men, how this Munificence: a folemn Preface makes way
Shall Faith encourage our Bounty in knowing to her Praiſe ; and her Mites are made more pre-
that we are ſeen of thee, and accepted by thee? cious than the others Talents. She gave more than
Alas, what are we the better for the Notice of they all : more, not only in reſpect of the Mind
thoſe perifhing and impotent Eyes, which can of the Giver, but of the Proportion of the Gift,
only view the outſide of our Actions, or for that as hers; a Mite to her was more than Pounds to
waſte Wind of Applauſe which vaniſheth in the them ; Pounds were little to them ; two Mites
Lips of the Speaker ? Thine Eye, O Lord, is were all to her : they gave out of their Abun-
piercing and retributive : as to ſee thee is per-dance, ſhe out of her Neceflity. That which they
fect Happineſs, ſo to be ſeen of thee is true Con- gave, left the Heap leſs, yet an Heap ſtill; ſhe
tentment and Glory.
gives all at once, and leaves her ſelf nothing. So
And doſt thou, O God, ſee what we give thee, as ſhe gave not more than any, but more than they
and not ſee what we take away from thee? Are all. God doth not ſo much regard what is taken
our Offerings more noted than our Sacrileges ? out, as what is left. O Father of Mercies, thou
Surely, thy Mercy is not more quick-lighted than lookeſt at once into the bottom of her Heart,
thy Juſtice: in both kinds our Actions are view- and the bottom of her Purfe; and eſteemeſt he
ed, our Account is kept ; and we are ſure to re- Gift according to both: as thou feeft not as Man,
ceive Rewards for what we have given, and Ven- ſo thou valueft not as Man; Man judgeth by th
geance for what we have defaulked : with thine Worth of the Gift, thou judgeſt by the Mind of
Eye of Knowledge thou ſeeſt all we do; but, the Giver, and the Proportion of the Remainder:
what we do well thou ſeeſt with thine Eye of it were wide with us, if thou ſhouldīt go by Quan
Approbation; fo didſt thou now behold theſe tities. Alas, what have we but Mites? And thoſ,
pious and charitable Oblations. How well wert of thine own lending? It is the Comfort of ou
Meanneſs,

hold;
120
Contemplations.

Meanneſs, that our Affe&ions are valued, and not ceph, or (as her Name was) plain Salome ; but now,
our Preſents : neither haft thou ſaid, God loves
a by an unuſual Deſcription, ſhe is ſtyled The Mother
liberal Giver, but a cheerful : if I had more, o of Zebedee's Children. Zebedee was an obſcure Man;
God, thou ſhouldſt have it ; had I leſs, thou ſhe, as his Wife, was no better ; the greateft Ho
wouldſt not deſpiſe it ; who accepteſt the Gift ac nour ſhe ever had, or could have, was to have two
cording to that a Man hath, and not according to
ſuch Sons as James and John ; theſe give a Title
that he hath not.
to both their Parents ; Honour aſcends as well as
Yea, Lord, what have I but two Mites, a Soul deſcends; Holy Children dignify the Loins and
Womb from whence they proceed, no leſs, than
and a Body? Mere Mites, yea, not ſo much, to
thine Infiniteneſs : Oh that I could perfectly offer their Parents traduce Honour unto them ; Salome
them up unto thee, according to thine own Right might be a good Wife, a good Huſwife, a good
in them, and not according to mine : How gra- Woman, a good Neighbour ; all theſe cannot en-
ciouſly wouldſt thou be ſure to accept them? noble her ſo much, as The Mother of Zebedee's Chil-
dren.
How happy thall I be in thine Acceptation ?
What a world of Pain, Toil, Care, Coft, there
is in the Birth and Education of Children. Their
good proof requites all with advantage. Next to
The Ambition of the two Sons of Happineſs in our felves, is to be happy in a gra-
cious Iſſue.
ano baina Zebedee.
The Suit was the Sons, but by the Mouth of
their Mother ; it was their beſt Policy to ſpeak
H Hana, foreknew and foretold the approach of learned craftily to fill for Promotion haAmbitador
his Diffolution; when Men are near their End, and was not ſo bold in them, as to fhew her own Face:
ready to make their Will, then is it ſeaſonable to The Envy of the Suit ſhall thus be avoided, which
ſue for Legacies: thus did the Mother of the two
could not but follow upon their perſonal Requeſt;
Zebedee's : therein well approving both her Wif- If it were granted, they had what they would ; if
dom
and her Faith ; Wiſdom, in the fit choice of not, it was but the repulſe of a Woman's Motion,
her Opportunity; faith, in taking ſuch an Op- which muſt needs be ſo much more pardonable,
portunity
becauſe it was of a Mother for her Sons.
The Suit is half obtained, that is ſeaſonably It is not diſcommendable in Parents to ſeek the
made : to have made this Motion at the entry in- Preferment of their Children ; why may not A-
to their Attendance, had been abſurd, and had braham fue for an Iſmael? So it be by lawful Means,
juſtly ſeemed to challenge a Denial : It was at in a moderate Meaſure, in due Order, this Endea-
the parting of the Angel, that Jacob would be vour cannot be amiſs. It is the neglect of Circum-
bleſſed. The double Spirit of Elijah is not ſued ftances that makes thofe Deſires finful: Oh the mad-
for, till his aſcending.
neſs of thoſe Parents, that care not which way they
But, Oh the admirable Faith of this good Wo- raiſe an Houſe : that deſire rather to leave their
man ;' when ſhe heard the Diſcourſe of Chriſt's Children great, than good; that are more ambiti-
Sufferings and Death, the talks of his Glory; when ous to have their Sons Lords on Earth, than Kings in
ſhe hears of his Croſs, ſhe ſpeaks of his Crown. Heaven. Yet I commend thee, Salome, that thy firſt
if ſhe had ſeen Herod come, and tender his Scepter Plot was to have thy Sons Diſciples of Chrift; then,
unto Chriſt; or the Elders of the Jews come upon after, to prefer them to the beſt Places of that At-
their Knees, with a fubmiſſive Proffer of their Al- tendance ; it is the true method of Divine Pru-
legiance ; ſhe might have had ſome reaſon to en- dence, O God, firſt to make our Children happy
tertain the Thoughts of a Kingdom; but now, with the Honour of thy Service, and then to en-
while the found of Betraying, Suffering, Dying, deavour their meet Advancement upon Earth.
was in her Ear, to make account of, and fue for a
The Mother is but put upon this Suit by her
Room in his Kingdom, it argues a Belief able to
Sons; their Heart was in her Lips They were
triumph over all Diſcouragements.
not ſo mortified by their continual Converſation
It was nothing for the
Diſciples, when they with Chriſt, hearing his Heavenly Do&rine, ſeeing
faw him, after his Conqueſt of Death, and riſing his Divine Carriage, but that their Mind's were
from the Grave, to ask him, Maſter, wilt thou now yet roving after temporal Honours : Pride is the
reſtore the Kingdom unto Iſrael? But for a filly Wo-inmoſt Coat, which we put off laft, and which we
man to look thro' his future Death and Paffion, put on firſt ; who can wonder to ſee ſome ſparks
at his Reſurrection and Glory, it is no leſs wor of weak and worldly Deſires in their holieſt Teach-
thy of Wonder than Praiſe.
ers, when the bleſſed Apoſtles were not free
To hear a Man in his beſt Health and Vigor, to from ſome ambitious Thoughts, whilſt they fate
talk of his Confidence in God, and Aſſurance of at the Feet, yea in the Boſom of their Saviour?
Divine Favour, cannot be much worth ; but if in
The near Kindred this Woman could challenge
Extremities we can believe above Hope, againſt of Chriſt, might ſeem to give her juſt colour of
Hope, our Faith is ſo much more noble, as our more Familiarity, yet now, that fhe comes upon a
Difficulties are greater.
Suit, ſhe ſubmits her ſelf to the loweſt Geſture of
Never ſweeter Perfume aroſe from any Altar, Suppliants; we need not be taught that it is fit for
than that which afcended from Job's Dung-hill, Petitioners to the Great, to preſent their humble
I know that my Redeemer liveth,
Supplications upon their Knees. O Saviour, if this
What a ſtrange Style is this that is given to this woman ſo nearly allied to thee according to the
Woman? It had been as eaſy to have ſaid, the Fleſh, coming but upon a temporal Occaſion to
Wife of Zebedee; or, the Siſter of Mary, or of Fo- thee, being, as then, compaſs'd about with Hu-
langsam
man

The Ambition of the two Sons of Zebedee. I 21
ye
man Infirmities, adored thee, ere ſhe durft fue to is as the Sun, bright in it ſelf, yet there are many
thee, what Reverence is enough for us that come clofe Corners into which it never ſhined. O God,
to thee upon ſpiritual Suits, fitting now in the if thou open our Hearts, we ſhall take in thoſe
height of heavenly Glory and Majeſty ? "Say then, Beams ; till thou do ſo, teach us to attend patient-
thou Wife of Zebedee, what is it that thou craveſt ly for our ſelves, charitably for others.
of thine omnipotent Kinſman ? A certain thing ; Theſe Fiſhermen had ſo much Courtſhip to know
Speak out, Woman, what is this certain thing that that the Right Hand and the Left of any Prince,
thou craveſt? How poor and weak is this ſuppli- were the chief Places of Honour. Our Saviour
catory Anticipation to him that knew thy Thoughts had ſaid that his twelve Followers ſhould fit uponi
ere thou utteredſt them, ere thou entertainedft twelve Thrones, and judge the twelve Tribes of
them? We are all in this Tune; every one wou'd Iſrael ; this good Woman would have her two Sons
have ſomething; ſuch perhaps, as we are aſhamed next to his Perſon, the prime Peers of his Kingdom.
to utter; the proud Man wou'd have a certain Every one is apt to with the beſt to his own :
Thing, Honour in the World; the Covetous wou'd Worldly Honour is neither worth our Suit, nor un-
have a certain Thing too, Wealth and abundance; worthy our Acceptance. Yea, Salome, had thy
the Malicious wou'd have a certain Thing, Re- Mind been in Heaven, hadft thou intended this
venge on his Enemies; the Epicure wou'd have deſired Pre-eminence of that cæleftial ſtate of
Pleaſure and long Life; the Barren, Children; Glory, yet I know not how to juſtifie thine Am-
the Wanton, Beauty : Each one wou'd be humour- bition : wouldſt thou have thy Sons preferred to
ed in his own Deſire, tho' in variety, yea con- the Father of the Faithful, to the bleffed Mother
tradiction to other; tho' in oppoſition, not more of thy Saviour ? That very Wiſh were Preſumptu-
to God's Will, than our own Good.
ous. For me, O God, my Ambition ſhall go ſo
How this Suit ſticks in her Teeth; and dare not high as to be a Saint in Heaven, and to live as
freely come forth becauſe it is guilty of its own holily on Earth as the beft; but for Precedency
faultineſs? What a difference there is betwixt the of heavenly Honour, I do not, I dare not affect
Prayers of Faith, and the Motions of Self-love, it; it is enough for me, if I may lift up my Head
and Infidelity? Thoſe come forth with Boldneſs, amongſt the Heels of thy bleſſed Ones.
as knowing their own welcome, and being well aſ The Mother asks, the Sons have the Anſwer.
ſured both of their Warrant and Acceptation; theſe She was but their Tongue, they ſhall be her Ears.
ſtand bluſhing at the Door, not daring to appear; God ever imputes the Acts to the firſt Mover,
like to ſome baffled Suit, conſcious to its own un rather than to the Inſtrument.
worthineſs and juſt repulſe. Our inordinate Deſires It was a ſore Check, re know not what ask:
are worthy of a Check; when we know that our | in our ordinary Communication, to ſpeak idly,
Requeſts are holy, we cannot come with too much is Sin; but in our Suits to Chriſt, to be fo inconſi-
Confidence to the Throne of Grace.
derate, as not to underſtand our own Petitions,
He that knew all their Thoughts a-far off, yet, muſt needs be a foul Offence.
as if he had been a Stranger to their Purpoſes, asks As Faith is the Ground of our Prayers, ſo
What wouldeſt thou ? Our Infirmities do then beft Knowledge is the Ground of our Faith; if we
fhame us, when they are fetch'd out of our own come with indigeſted Requeſts, we prophane that
Mouths : Like as our Prayers alſo ſerve not to ac- Name we invoke.
quaint God with our Wants, but to make us the To convince their unfitneſs for Glory, they are
more capable of his Mercies.
ſent to their Impotency in Suffering ; Are pe able
The Suit is drawn from her; now ſhe muſt to drink of the Cup whereof I ſhall drink, and to be
ſpeak. Grant that theſe my two Sons may fit, one on baptized with the Baptiſm wherewith I im baptized ?
tby Right Hand, the other on thy Left, in thy King- O Saviour, even thou who wert one with thy
dom.
Father, haſt a Cup of thine own; never Potion
It is hard to ſay, whether out of more Pride or was ſo bitter as that, which was mixed for thee;
Ignorance. It was as received, as erroneous a yea, even thy Draught is ſtinted; it is not enough
Conceit
, among the very Diſciples of Chriſt, that for thee to fip of this Gup, thou muſt drink it up
he ſhould raiſe up a temporal Kingdom over the to the very Dregs; when the Vinegar and Gail
now-tributary and enſlaved People Iſrael; The Ro were tendred to thee by Men, thou didſt but kiſs
mans were now their Maſters; their Fancy was, the Cup; but when thy Father gave into thine
chat their Meſſias fhould ſhake off this Yoak, and Hands a Potion infinitely more diftaftful, thou
reduce them to their former Liberty : So grounded (for our Health) didſt drink deep of it even to
was this Opinion, that the two Diſciples in their the bottom, and faidft, It is finiſhed : And can we
Walk to Emmaus, could ſay, We truſted it had been repine at thoſe unpleaſing Draughts of Affliction,
be that ſhould bave delivered Iſrael; and when after that are tempered for us ſinful Men, when we fee
his Reſurrection, he was walking up Mount Olivet, thee the Son of thy Father's Love, thus dieted ?
towards Heaven, his very Apoſtles could ask him,if We pledge thee, ó bleſſed Saviour, we pledge
he would now reſtore that long-expected Kingdom. thee, according to our Weakneſs, who håſt be-
How ſhou'd we mitigate our Cenſures of our Chri- gun to us in thy powerful Sufferings; only do
ſtian Brethren; if either they miſtake or know not thou enable us (after ſome fowre Faces made in
ſome ſecondary Truths of Religion, when the do- our relu&tation ) yet at laſt willingly to pledge
meſtick Attendants of Chriſt, who heard him every thee in our conſtant Sufferings for thee.
day, till the very point of his Aſcenſion, miſ-ap As thou muſt be drenched within, fo muſt thou
prehended the chief Cauſe of his coming into the be baptized without ; thy Baptiſm is not of Wa-
World, and the ſtate of his Kingdom? If our Cha- ter, but of Blood; both theſe came from thee in
rity may not bear with ſmall Faults, what do we thy Paffion; we cannot be thine, if we partake
under his Name that connir'd at greater ? Truth nos of both : if thou haſt not grudged thy pre-
0.99
cioris




1 22
oobade Contemplations.
cious Blood to us, well maiſt thou challenge fome we ſuffer with thee, we ſhall alſo reign together
worthleſs Drops from us.
with thee : What greater Promotion can Fleſh and
When they talk of thy Kingdom, thou ſpeakeſt Blood be capable of, than a Conformity to the
of thy bitter Cup, of thy bloody Baptiſm; fuf- Lord of Glory? Enable thou me to drink of thiy
fering is the way to reigning ; through many Cup, and then ſet me where thou wilt.
Tribulations muſt we enter into the Kingdom of But, O Saviour, whilſt thou dignifieſt them in
Heaven : there was never Wedge of Gold that thy Grant, doſt thou diſparage thy ſelf in thy De-
did not firſt paſs the Fire ; there was never pure nial ? Not mine to give ? Whoſe is it, if not thine ?
Grain that did not undergo the Flail : in vain If it be thy Fathers, it is thine ; thou, who aro
Shall we dream of our immediate Paſſage from Truth, haſt ſaid, I and my Father are one yea, be-
the Pleaſures and Jollity of Earth, to the Glory cauſe thou art one with the Father, it is not thine
of Heaven. Let who will hope to walk upon to give to any, ſave thoſe for whom it is prepa-
Roſes and Violets to the Throne of Heaven; o red of the Father : the Father's Preparation was
Saviour, let me trace thee by the Track of thy thine, his Gift is thine; the Decree of both is one;
Blood ; and by thy red Steps follow thee to thine that eternal Counſel is not alterable upon our
eternal Reſt and Happineſs.
vain Deſires; the Father gives theſe heavenly Ho-
I know this is no eafie Task ; elſe thou hadft nours to none but by thee; thou giveſt them to
never ſaid, Are ye able? Who ſhould be able, if none but according to the Decree of thy Father.
not they that had been ſo long bleſſed with thy Many Degrees there are of cæleſtial Happineſs:
Preſence, informed by thy Doctrine, and ( as it Thoſe fupernal Manſions are not all of an height;
were) before-hand poffeffed of their Heaven in that Providence which hath varied our Staci-
thee Thou hadīt never made them Judges of ons upon Earth, hath pre-ordered our Seats above.
their Power, if thou couldft not have convinced o God, admit me within the Walls of thy new
them of their Weakneſs : Alas, how full of Fee- Jeruſalem, and place me whereſoever thou plea-
bleneſs is our Body, and our Mind of Impatience? left.
If but a Bee ſting our Fleſh, it ſwells; and if but
a Tooth ake, the Head and Heart complain :
How ſmall Trifles make us weary of our ſelves?
The Tribute Money paid.
What can we do without thee? Without thee
what can we ſuffer ? If thou be not, O Lord,
ſtrong in my Weakneſs, I cannot be ſo much as LL theſe other Hiſtories report the Power
AU
weak, I cannot ſo much as be. Oh, do thou pre of Chriſt; this ſhews both his Power and
pare me for my Day, and enable me to my Tri-Obedience: his Power over the Creature ; his
als ; I can do all Things through thee that ſtreng- Obedience to civil Powers; Capernaum was one
theneft me.
of his own Cities; there he made his chief abode
The Motion of the two Diſciples was not more in Peter's Houſe ; to that Hoſt of his, therefore,
full of Infirmity than their Anſwer. We are able; do the Toll-gatherers repair for the Tribute
out of an eager defire of the Honour, they are when that great Diſciple faid, We have
apt to undertake the Condition : the beſt Men left all; he did not ſay, We have aban- Luke 4. 31
may be miſtaken in their own Powers : Alas, poor | doned all; or fold or given away all; government
.
Men, when it came to the Iſſue, they ran away, but we have left; in reſpect of Mana-
and I know not whither, one without his Coat: ging, not of Poſſeffion; not in reſpect of Right,
it is one thing to ſuffer in Speculation, another in but of Uſe and preſent Fruition ; fo left, that up-
Practice. There cannot be a worfe ſign than for on juſt Occaſion we may reſume ; ſo left, that it
a Man, in a carnal Preſumption, to vaunt of his is our due, though not our Buſineſs ; doubtleſs,
own Abilities : How juſtly doth God ſuffer that he was too wiſe
to give away his own, that he
Man to be foiled purpoſely, that he may be afha- might borrow of a Stranger : his own Roof gave
med of his own vain Self-conäidence? O God, him ſhelter for the time, and his Maſter with him:
let me ever be humbly dejected in the ſenſe of of him, as the Houſholder, is the Tribute requi-
mine own Inſufficiency : let me give all the Glo- red; and by and for him is it alſo paid : I en-
ry to thee, and take nothing to my ſelf but my quire not either into the Occaſion or the Sum.
Infirmities.
What need we make this Exaction facrilegious;
Oh the wonderful Mildneſs of the Son of God! as if that Half-fhekel, which was appointed by
He doth not rate the two Diſciples, either for God, to be paid by every Iſraelite to the Uſe of
their Ambition in ſuing, or Preſumption in un- the Tabernacle and Temple, were now diverted
dertaking ; but, leaving the worſt, he takes the to the Roman Exchequer : there was no neceſſity
beſt of their Anſwer; and, omitting their Errors, that the Roman Lords ſhould be tied to the Jewiſh
encourages their good Intentions. Te ſhall drink Reckonings; it was free for them to impoſe what
indeed of my Cup, and be baptized with my Baptiſm; Payments they pleaſed, upon a ſubdued People;
but to fit on my right-hand, and my left, is not mine to when great Auguftus commanded the World to
give, but to them for whom it is prepared of my fa- be taxed, this Rate was ſet : the mannerly Col-
iber. I know not whether there be more Mercy lectors demand it firſt of him, with whom they
in the Conceſſion, or Satisfaction in the Denial
. might be more bold; Doth not your Maſter pay Trio
Were it not an high Honour to drink of thy Cup, bute ? All Capernaum knew Chrift for a great pro-
O Saviour, thou hadft not fore-promiſed it as a phet ; his Do&rine had raviſh'd them, his Mira-
Favour. I am deceived if what thou granteft cles had aſtoniſh'd them ; yet when it comes to
were much leſs than that which thou denieſt ; to a Money-matter, his ſhare is as deep as the reſt;
pledge thee in thine own Cup, is not much leſs Queſtions of Profit admit no difference ; ftill the
Dignity and Familiarity, than to fit by thee; if ſacred Tribe challengeth Reverence: Who cares
how
The Tribute Money paid.
123

how little they receive, how much they pay? they Children, no otherwiſe free. Away with
Yet no Man knows with what Mind this Demand that fanatical Conceit, which challenges an Im-
was made ; whether in a churliſh grudging at munity from ſecular Commands and Taxes, to a
Chriſt's Immunity, or in an awful Compellation ſpiritual and adoptive Sonſhip; no earthly Saint-
of the Servant rather than the Maſter.
Ship can exempt us from Tribute to whom Tri-
Peter had it ready what to anſwer : I hear him bute belongeth : there is a Freedom, O Saviour,
not require their ftay till he ſhould go in, and which our Chriſtianity calls us to affect; a Free-
know his Maſter's Reſolution; but, as one well dom from the Yoak of Sin and Satan, from the
acquainted with the Mind and Practice of his Ma- Servitude of our corrupt Affections, we cannot
ſter, he anſwers, res.
be Sons if we be not thus free : Oh free thou us
There was no truer Pay-maſter of the King's by thy free Spirit, from the miſerable Bondage of
Dues, than he that was King of Kings. Well did our Nature, ſo fhall the Children be free : but,
Peter know, that he did not only give, but preach as from theſe ſecular Duties, no Man is leſs free
Tribute : when the Herodians laid Twigs for him, than the Children. O Saviour, thou wert free,
as ſuppoſing that ſo great a Prophet would be all and wouldſt not be ſo; thou wert free by natu-
for the Liberty and Exemption of God's choſen ral Right, wouldſt not be free by voluntary Di-
People, he choaks them with their own Coin ; | fpenfation, Left an Offence might be taken : Surely,
and told them the Stamp argued the Right, Give had there followed an Offence, it had been taken
unto Ceſar the things that are Cefars.is
only and not given. Wo be to the Man by whom
O Saviour, how can thy Servants challenge the Offence cometh ; it cometh by him that gives
that Freedom, which thy ſelf had not ? Who, that it; it cometh by him that takes it, when it is
pretends from thee, can claim Homage from not given ; no part of this Blame could have
thoſe to whom thou gaveſt it? If thou, by whom cleaved unto thee either way; yet ſuch was thy
Kings reign, forbeareſt not to pay Tribute to an Goodneſs, that thou wouldſt not ſuffer an Offence
heathen Prince, what Power under thee can deny unjuſtly taken at that, which thou mightít juftly
it to thoſe that rule for thee?
have denied. How jealous ſhould we be even of
That Demand was made without doors ; no others Perils ? How careful fo to moderate our
ſooner is Peter come in, than he is prevented by Power in the uſe of lawful things, that our Cha-
his Maſter's Queſtion ; What thinkſt thou, Simon, rity may prevent others Scandals ? To remit of
of whom do the Kings of the Earth receive Tribute ? of our own Right for another's Safety ? Oh the de-
their own Children, or of Strangers ? This very In- plorable Condition of thoſe wilful Men, who care
terrogation was Anſwer enough to that which not what Blocks they lay in the Way to Heaven!
Peter meant to move; he that could thus know Not forbearing by a known Leudneſs to draw
the Heart, was not, in true Right, liable to human others into their own Damnation.
Exactions.
To avoid the unjuſt Offence even of very Pub-
But, O Saviour, may I preſume to ask what licans, Jeſus will work a Miracle. Peter is ſent to
this is to thee? Thou haſt ſaid, My Kingdom is the Sea; and that not with a Net, but with an
not of this World: How doth it concern thee, Hook; the Diſciple was now in his own Trade ;
what is done by the Kings of the Earth, or im- he knew a Net might incloſe many Fiſhes, an
poſed upon the Sons of earthly Kings? Thou Hook could take but one : with that Hook muſt
wouldſt be the Son of an humble Virgin, and he go Angle for the Tribute-Money; a Fiſh ſhall
chuſeft not a Royal ſtate, but a ſervile. I diſpute bring him a Stater in her Mouth ; and that Fiſh
not thy natural Right to the Throne, by thy li- that bites firſt : What an unuſual Bearer is here?
neal Deſcent from the Loins of Juda and David, What an unlikely Element to yield a Piece of
what ſhould I plead that which thou waveft ? It ready Coin.
is thy divine Royalty and Sonſhip, which thou Oh that Omnipotent Power, which could com-
here juſtly urgeft; the Argument is irrefragable mand the Fish to be both his Treaſurer to keep
and convictive : If the Kings of the Earth do ſo his Silver, and his Purveyor to bring it. Now,
privilege their Children, that they are free from whether, O Saviour, thou cauſedſt this Fiſh to take
all Tributes and Impoſitions, how much more up that Shekel out of the bottom of the Sea, or
ſhall the King of Heaven give this Immunity to whether, by thine Almighty Word, thou mad'ſt it
his only and natural Son; ſo, as in true reaſon in an Inſtant, in the Mouth of that Fiſh, it is nei-
I might challenge an Exemption for me and my ther poſſible to determine, nor neceſſary to en-
Train? Thou mightſt, O Saviour, and no leſs quire. I rather adore thine infinite Knowledge
challenge a Tribute of all the Kings of the Earth and Power, that couldſt make uſe of unlikelieſt
to thee, by whom all Powers are ordained: Rea- Means ; that couldſt ſerve thy ſelf of the very
ſon cannot mutter againſt this Claim; the Crea- Fiſhes of the Sea, in a Buſineſs of earthly and ci-
ture owes it ſelf, and whatſoever it hath, to the vil Employment; it was not out of Need that
Maker; he owes nothing to it; then are the thou diàft this (though I do not find that thou
Children free : He that hath Right to all, needs ever affectedſt a full Purſe; ) What Veins of Gold,
not pay any thing; elſe there ſhould be a or Mines of Silver did not lie open to thy Com-
ſubje&tion in Sovereignty, and Men ſhould be mand? But out of a deſire to teach Peter, that
Debters to themſelves. But this Right was thine whilft he would be Tributary to Cefar, the very
own Peculiar, and admits no Partners : Why doſt Fiſh of the Sea was Tributary to him: How
thou ſpeak of Children, as of more ? and extend ſhould this encourage our Dependance upon that
ing this Privilege to Peter, ſaiſt, Left we ſcandalize Omnipotent Hand of thine, which hath Heaven,
them : Was it for that thy Diſciples, being of thy Earth, Sea at thy diſpoſing ? Still thou art the
Robe, might juſtly ſeem intereſted in the Liber- ſame for thy Members, which thou wert for thy
ties of their Maſter ? Surely, no otherwiſe were felf, the Head ; rather than Offence ſhall be gi-
Q992



ven
124
Contemplations.
.
ز
ven to the World, by a ſeeming neglect of thy not in us; and if there be ought in us worthy of
dear Children, thou wilt cauſe the very. Fowls of thy Love, it is thine own, not ours; thou giveit
Heaven to bring them Meat, and the Fiſh of the what thou accepteft. Jeſus well heard the firſt
Sea to bring them Money. Oh let us look up Groan of his dear Lazarus ; every ſhort Breath
ever to thee by the Eye of our Faith, and not that he drew, every Sigh that he gave, was upon
be wanting in our Dependance upon thee, who account ; yet this Lord of Life lets his Lazarus
canft not be wanting in thy Providence over us.
ficken, and languiſh, and die; not out of Neglect
or Impotence, but out of Power and Reſolution
This fickneſs is not to death. He, to whom the Iſſues
of Death belong, knows the way both into it, and
L A Z AR us Dead.
out of it; he meant that Sickneſs ſhould be to
Death, in reſpect of the preſent Condition; not
H the Wiſdom of God in penning his own to Death, in reſpect of the Event; to Death in
Story! The Diſciple whom Jeſus loved the proceſs of Nature ; not to Death in the fuc-
comes after his Fellow-Evangeliſts, that he might ceſs of his divine Power, that the Son of God
glean up thoſe rich Ears of Hiſtory which the reſt might be glorified thereby: Oh Saviour, thy uſu-
had paſſed over : that Eagle foars high, and towres al Stile is the Son of Man; thou that wouldſt
up by degrees : it was much to turn Water into take up our Infirmities
, wert willing thus to hide
Wine ; but it was more to feed five thouſand with thy Godhead, under the coarſe Weeds of our Hu-
five Loaves : it was much to reſtore the Ruler's manity; but here thou faiſt
, That the Son of God
Son ; it was more to cure him that had been 38 might be glorified; though thou wouldft hide thy
Years a Cripple : it was much to cure him that divine Glory, yet thou wouldſt not ſmother it:
was born blind, it was more to raiſe up Lazarus ſometimes thou wouldſt have thy Sun break forth
that had been ſo long dead; as a Stream runs ſtill in bright Gleams, to thew that it hath no leſs
the ſtronger and wider, the nearer it comes to the Light, even whilft it ſeems kept in by the Clouds :
Ocean, whence it was derived; ſo didft thou, o thou wert now near thy Paffion; it was moft
Saviour, work the more powerfully, the nearer keaſonable for thee at this time to ſet forth thy
thou dreweſt to thy Glory. This was, as one of juſt Title ; neither was this an Ad, that thy Hu
thy laft, fo of thy greateſt Miracles; when thou manity could challenge to it ſelf; but far tran-
wert ready to die thy ſelf, thou raiſedſt him to ſcending all finite Powers ; to die, was an Act of
Life who ſnelt ſtrong of the Grave: None of all the Son of Man; to raiſe from Death, was an Ad
the ſacred Hiſtories is ſo full and punctual as this, of the Son of God.
in the report of all Circumſtances; other Mira Neither didſt thou ſay meerly, that God, but,
cles do not more tranſcend Nature, than this tran- that the Son of God might be glorified; God cannot
ſcends other Miracles.
be glorified unleſs the Son be ſo. In very natu-
This alone was a ſufficient Eviction of thy God sal Relations the Wrong or Diſreſpect offered to
head, O bleſſed Saviour ; none but an infinite the Child reflects upon the Father ; as contrarily,
Power could ſo far go beyond Nature as to recal the Parents upon the Child : How much more,
a Man four Days dead, from, not a meer Priva- where the Love and Reſpect is infinite ? Where
tion, but a ſettled Corruption; Earth muſt needs the whole Efferice is communicated with the En-
be thine, from which thou raiſeſt his Body ; Hea- tireneſs of Relation?
ven muſt needs be thine , from whence thou O God, in vain ſhall we tender our Devotions
fetcheſt his Spirit: none but he that created Man, to thee, indefinitely, as to a glorious and incom-
could thus make him new.
prehenſible Majeſty, if we kiſs not the Son; who
Sickneſs is the common Preface to Death ; no hath moſt juſtly ſaid, Ye believe in the Father, be-
mortal Nature is exempted from this Complaint; lieve alſo in me.
even Lazaras, whom Jeſus loved, is fick : What can What an happy Family was this? I find none
ſtrength of Grace, or dearneſs of Reſpect, pre- upon Earth ſo much honoured; Jeſus loved Mara
vail againſt Diſeaſe, againſt Diffolution.
tha, and her Siſter, and Lazarus ; it is no ftanding
It was a ſtirring Meſſage that Mary ſent to Je- upon Terms of Precedency : the Spirit of God is
fus, He whom thou loveft is fick; as if ſhe would not curious in marſhalling of Places ; time was
imply, that his part was no leſs deep in Lazarus when Mary was confeſſed to have choſen the bet-
than hers; neither doth ſhe ſay, He that loves ter part : here Martha is named firſt, as moſt in-
thee is fick ; but, he whom thou loveft ; not plead- tereſted in Chriſt's Love ; for ought appears, all
ing the Merit of Lazarus his Affection to Chriſt, of them were equally dear ; Chriſt had familiar-
but the Mercy and Favour of Chriſt to him ; even ly lodged under their Roof: How fit was that to
that other Reflexion of Love had been no weak receive him, whoſe In-dwellers were hoſpital, pi-
Motive; for, O Lord, thou haſt ſaid, Becauſe he ous, unanimous ? Hoſpital in the glad Entertain-
hath ſet his Love upon me, therefore will I deli- ment of Jeſus and his Train ; pious in their De-
ver him ; thy Goodneſs will not be behind us votions; unanimous in their mutual Concord :
for Love, who profeſſeth to love them that love as contrarily, he baulks and hates that Houſe,
thee. But yet the Argument is more forcible which is taken up with Uncharitableneſs, Profane-
from thy Love to us; ſince thou haſt juſt reaſon neſs, Contention.
to reſpect every thing of thine own, more than But, O Saviour, how doth this agree? thou
ought that can proceed from us : Even we weak lovedit this Family, yet hearing of their Diſtrefs,
Men, what can we ſtick at where we love? Thou, thou heldeſt off two Days more from them
O infinite God, art Love it felf; what ever thou canſt thou love thoſe thou regardeſt not ? Cantt
haft done for us is out of thy Love: the Ground thou regard them from whom thou willingly ab-
and Motive of all thy Mercies, is within thy ſelf, fenteſt thy ſelf in their Neceſſity ? Behold, thy
Love,

L A ZARUS Dead.
125

ture,
.
Ver. 31, 39.
Love, as it is above ours, ſo it is oft againſt ours ;| impatient of heavenly Verities ? Nothing cần ló
even out of very Affection art thou, nor ſeldom, much fret that malignant Spirit, which rules in
abſent? None of thine, but have ſometimes cried, thoſe Breaſts , as that Chriſt ſhould have his
How long, Lord? What need we inſtance, when own. If we be perſecuted for his Truthi, we do
thine eternal Father did purpoſely eſtrange his but ſuffer with him, with whom we Thall once
Face from thee, ſo as thou criedft out of for-reign.
faking ?
How ever the Diſciples pleaded for their Ma-
Here thou wouldſt knowingly delay, whe-ſter's Safety, yet they aimed at their own ; chey
ther for the greatning of the Miracle, or for the well knew their Danger was enwrapped in his ;
ſtrengthning of thy Diſciples Faith.
it is but â cleanly Colour, that they put upon
Hadſt thou gone ſooner , and prevented the their own Fear : this is held but a weak and baſe
death, who had known whether ſtrength of Na- Paffion; each one would be glad to put off the
and not thy miraculous Power had done it ? Opinion of it from himſelf, and to fer the beſt
Hadít thou overtaken his death by this quickning Face upon his own Impotency.
Viſitation, who had known whether this had been Thus white-livered Men, that ſhrink and ſhift
only fome Qualm, or Extaſie, and not a perfect from the Croſs, will not want fair Pretences to
Diffolution ? Now this large Gap of Time makes evade it. One pleads the Peril of many Depen-
thy Work both certain and glorious.
dants ; another, the disfurniſhing the Church of
And what a clear Proof was this before-hand fucceeding Abertors; each will have ſome plau-
to thy Diſciples, that thou wert able to accom- fible Excuſe for his ſound Skin : What Error did
pliſh thine own Reſurrection on the third Day, not our Saviour rectifie in his Followers ? Even
who wert able to raiſe up Lazarus on the fourth? that Fear which they would have diſſembled, is
The more difficult the Work ſhould be, the more graciouſly diſpelled by the juſt Conſideration of
need it had of an Omnipotent Confirmation. a ſure and inevitable Providence : Are there not
He that was Lord of our Times, and his own, twelve Hours in the Day, which are duly ſet, and
can now, when he found it ſeaſonable, ſay, Let proceed regularly for the Direction of all the
us go into Judea again : Why left he it before? Was Motions and Actions of Men? So in this Courſe
it not upon the heady Violence of his of mine, which I muſt run on Earth, there is a
Vide Chap. 10. Enemies? Lo, the Stones of the ſet and determined Time, wherein I muſt work
Feris drove him thence, the Love of and do my Father's Will ; the Sun that guides
Lazarus, and the Care of his divine Glory drew theſe Hours is the determinate Counſel of iny Fa-
him back thither.
ther, and his calling to the Execution of my
We may, we muſt be wiſe as Serpents, for our Charge ; whilft I follow that, I cannot miſcarry';
own Preſervation ; we muſt be careleſs of Dan- no more than a Man can miſs his known Way at
ger, when God calls us to the hazard; it is far high Noon : this while, in vain are either your
from God's Purpoſe to give us leave ſo far to re- Diffuafions or the Attempts of Enemies; they
ſpect our felves, as that we ſhould neglect him : cannot hurt, ye cannot divert me.
Let Judea be all Snares, all Croſſes, O Saviour, The Journey then holds to Fudea; his Attena
when thou calleft us, we muſt put our Lives into dants fhall be made acquainted with the Occa
our Hands and follow thee thither.
fion : he that had formerly denied the deadlineſs
This Journey thou haſt purpoſed and contri- of Lazarus's Sickneſs, would not ſuddenly confeſs
ved; but what needeſt thou to acquaint thy Dif- his Death; neither yet would he altogether con-
ciples with thine Intent? Where didft thou ever ceal it ; ſo will he therefore confeſs it, as that he
(beſides this) make them of Counſel with thy will ſhadow it out
in a borrowed Expreſſion; La-
Voyages ? Neither didſt thou ſay, How think zarus, our Friend, ſleepeth : What a ſweet Title is
you, if I go; but, Let us go: Was it for that thou here both of Death and of Lazarus ? Death is a
who kneweſt thine own Strength, kneweſt alfo Sleep, Lazarus is our Friend : Lo, he ſays not my
their Weakneſs? Thou wert reſolute, they were Friend, but ours; to draw them firſt into a gra-
timerous ; they were ſenſible enough of their late cious Familiarity, and Communion of Friend
Peril, and fearful of more ; there was need to ſhip with himſelf: For what doth this import,
fore-arm them with an Expectation of the worſt, but, re are my Friends, and Lazarus is both mý
and Preparation for it ; Surpriſal with Evils may Friend, and yours ? Our Friend.
endanger the beſt Conſtancy : the Heart is apt Oh meek and merciful Saviour, that diſdaineſt
to fail, when it finds it ſelf entrapped in a ſudden not to ſtoop ſo low; as that whilſt thou thoughtſt
Miſchief.
it no Robbery to be equal unto God, thou
The Diſciples were dearly affected to Lazarus ; thoughtft it no diſparagement to match thy ſelf
they had learned to love where their Maſter lo with weak and wretched Men: Our Friend Laza-
ved; yet now when our Saviour fpeaks of re rus. There is a kind of Parity in Friendſhip;
turning to that Region of Peril, they pull him there may be Love where is the moſt inequali-
by the Sleeve, and put him in mind of the Vio- ty; but Friendſhip ſuppoſes Pairs, yet the Son
lence offered unto him ; Mafter, the Jews of late of God fays of the Sons of Men, Our Friend La-
fought to ſtone thee, and goeſt thou thither again? Zarus. Oh what an high and happy Condition is
No leſs than thrice in the fore going Chapter, this for mortal Men, to aſpire unto, that the
did the Fews lift up their Hands to murder him, God of Heaven ſhould not be aſhamed to own
by a cruel Lapidation : Whence was this Rage them for Friends ! Neither faith he now, abrupta
and bloody Attempt of theirs ? Only for that he ly, Lazarus, our Friend, is dead, but, Lazarus, our
taught them the Truth concerning his divine Na- Friend, ſleepeth.
ture ; and gave himſelf the juft Style of the Son Oh Saviour, none can know the Eſtate of Life
of God: How ſubject carnal Hearts are to be lor Death ſo well, as thou that art the Lord of

both;

126
Contemplations.

both; it is enough that thou telleft us Death is | Lazarus's Death, initantly profefling thy Power
no other than Sleep ; that which was wont to and Will of his Reſuſcitation, but contenting
paſs for the Couſin of Death, is now it felf: All thy ſelf only to intimate thy Omniſcience, in that
this while we have miſtaken the Caſe of our Dif- thou couldft, in that abſence and diſtance, know
ſolution ; we took it for an Enemy, it proves a and report his Departure ; they ſhall gather the
Friend ; there is Pleaſure in that wherein we ſup- reft, and cannot chuſe but think, we ſerve a Ma-
pored Horrour.
fter that knows all Things ; and he that knows
Who is afraid after the weary Toils of the Day, all Things, can do all Things.
to take his Reſt by Night? Or, what is more re The abſence of our Saviour from the Death-
freſhing to the ſpent Traveller, than a ſweet bed of Lazarus, was not caſual, but voluntary :
Sleep It is our Infidelity, our Impreparation, yea, he is not only willing with it, but glad of
that makes Death any other than Advantage. it ; I am glad for your fakes that I was not there,
Even ſo, Lord, when thou ſeeft I have toiled How contrary may the Affections of Chriſt and
enough, let me ſleep in Peace, and when thou ours be, and yet be both good ? The two wos-
feeft I have flept enough, awake me, as thou didſt thy Siſters were much grieved at our Saviour's
thy Lazarus; But I go to awake him : Thou ſaidít abſence, as doubting it might favour of fome
not, Let us go to awake him ; thoſe whom thou Neglect; Chriſt was glad of it, for the Advan:
wilt allow Companions of thy Way, thou wilt tage of his Diſciples Faith: I cannot blame them
not allow Partners of thy Work; they may be that they were thus forry ; I cannot but bleſs
Witneſſes, they cannot be Actors ; none can him that he was thus glad; the Gain of their
awake Lazarus out of this Sleep, but he that made Faith in ſo divine a Miracle, was more than could
Lazarus : Every Mouſe or Gnat can raiſe us up be countervailed by their momentany Sorrow.
from that other Sleep, none but an Omnipotent God and we are not alike affected with the ſame
Power, from this : this Sleep is not without a Events ; He laughs where we mourn, he is angry
Diſſolution: Who can command the Soul to come where we are pleaſed.
down, and meet the Body, or command the Body The difference of the Affections ariſes from the
to piece with it ſelf, and riſe up to the Soul, difference of the Objects, which Chriſt and they
but the God that created both? It is our Com- apprehend in the ſame Occurrence. Why are
fort and Aſſurance (O Lord) againſt the Ter- the Siſters ſorrowful? becauſe upon Chrift's ab.
rors of Death and Tenacity of the Grave, that fence Lazarus died: Why was Jeſus glad he was
our Reſurrection depends upon none but thine not there? For the Benefit which he ſaw would
Omnipotence.
accrew to their Faith: there is much variety of
Who can blame the Diſciples if they were loth Proſpect in every Act, according to the ſeveral
to return to Judea? their laſt Entertainment was Intentions and Iſſues thereof, yea, even in the ve-
ſuch, as might juſtly diſhearten them : were this ry ſame Eyes; the Father ſees his Son combating
(as literally taken) all the reaſon of our Saviour's in a Duel for his Country; he ſees Blows and
Purpoſe of fo perillous a Voyage, they argued Wounds on the one fide; he fees Renown and
not amiſs; If he ſleep he ſhall do well ; Sleep in Sick- Victory on the other ; he grieves at the Wounds,
neſs is a good ſign of Recovery ; for, extremity ye rejoyces in the Honour. Thas doth God in
of Paini bars our Reft; when Nature therefore all our Amictions, he fees our Tears, and hears
finds ſo much Reſpiration, ſhe juſtly hopes for our groans, and pities us; but withal, he looks
better Terms ; yet it doth not always follow, If upon our Patience, our Faith, our Crown, and is
be ſleep he ſhall do well : How many have died in glad that we are afflicted,
Lethargies? How many have loſt in ſleep, what O God, why ſhould not we conform our Diet
they would not have forgone waking ? Adam unto thine ? When we lie in Pain and Extremity,
ſlept and loſt his Rib; Sampſon ſlept and loſt his we cannot but droop under it; but do we find
Strength; Saul ſlept and loſt his Weapon ; IJhbo- our ſelves increaſed in true Mortification, in Pa-
Sheth and Holofernes ſlept and loſt their Heads. In tience, in Hope, in a conſtant reliance on thy
ordinary Courſe it holds well; here they miſtook Mercies, why are we not more joyed in this
and erred: the miſconſtruction of the Words of than dejected with the other ? ſince the leaſt
Ghrift led them into an unſeafonable and Er-Grain of the increaſe of Grace, is more worth
roneous Suggeſtion. Nothing can be more dan- than can be equalled with whole Pounds of bodia
gerous than to take the Speeches of Chriſt accord-ly Vexation.
ing to the found of the Letter ; one Error will O ftrange Conſequence! Lazarus is dead, ne-
be ſure to draw on more ; and if the firſt be nevertheleſs, let us go unto him : Muſt they not
ver ſo flight, the laſt may be important.
needs think, what ſhould we do with a dead Man?
Wherefore are Words but to expreſs Meanings? What ſhould ſeparate, if Death cannot? Even
Why do we ſpeak, but to be underſtood ? Since thoſe whom we loved dearlieſt, we avoid once
then our Saviour faw himſelf not rightly con- dead ; now we lay them aſide under the Board ;
ſtrued, he delivers himſelf plainly, Lazarus is dead. and thence, ſend them out of our Houſes to their
Such is thy Manner, O thou eternal Word of Grave; neither hath Death more Horror in it,
thy Father, in all thy facred Expreſſions ; thine than Noyſomneſs : And if we could intreat our
own Mouth is thy beſt Commentary; what thou Eyes to endure the horrid Aſpect of Death, in the
haft more obſcurely ſaid in one Paſſage, thou in- Face we loved, yet can we perſuade our Scent to
terpreteſt more clearly in another ; thou art the like that Smell that ariſes up from their Corrupti-
Sun, which giveſt us that Light whereby we ſee on? O Love, ſtronger than Death ? Behold here
a Friend, whom the very Grave cannot ſever.
But how modeſtly doſt thou diſcover thy Deity Even thoſe that write the longeſt and moſt paſ-
to thy Diſciples ? Not upon the firſt mention of fionate Dates of their Amity, ſubſcribe, but, your
Friend
.thy felf.

LAZAR us Raiſed.
127
Friend till Death: And if the ordinary Strain ring it out aloud in the open Hall, but ſecretly
of human Friendſhip will ſtretch yet a little far- whiſpers this pleaſing Tidings in her Siſters Ear.
ther, it is but to the Brim of the Grave; thither The Maſter is come, and callets for thee
. Whether
a Friend may follow us, and ſee us beſtowed in out of Modeſty or Diſcretion, it is not fit for a
this Houſe of our Age ; but there he leaves us, to Woman to be loud and clamorous; nothing be
our Worms and Duft: But for thee, O Saviour, ſeems that Sex better than Silence and Baſhful
the Grave-ſtone, the Earth, the Coffin, are 10 neſs; as not to be too much ſeen, fo riot to be
Bounders of thy dear Reſpects; even after Death, heard too far; neither did Modeſty more charm
and Burial, and Corruption, thou art graciouſly her. Tongue than Diſcretion; whether in reſpea
affected to thoſe thou loveſt ; beſides the Soul to the Gueſts, or to Chriſt himſelf. Had thoſe
(whereof thou ſaiſt not, Let us go to it, but, Let Gueſts heard of Chriſt's being there, they had
it come to us ) there is ſtill a gracious regard to either out of Fear or Prejudice, withdrawn them-
that Duſt, which was, and ſhall be a Part of an felves from him ; neither durſt they have been
undoubted Member of that myſtical Body where- Witneſſes of that wonderful Miracle ; as being
of thou art the Head ; Heaven and Earth yields over-awed with that Jewiſh Edict, which was out
no ſuch Friend, but thy felf: Oh make me ever againſt him; or, perhaps, they had with-held the
ambitious of this Love of thine ; and ever un-Siſters from going to him, againſt whom they
quiet till I feel my ſelf poſſeſſed of thee. knew how highly their Governors were incenſed;
In the Mouth of a meer Man this Word had neither was ſhe ignorant of the Danger of his
been incongruous; Lazarus is dead, yet let us go to own Perſon; ſo lately before aſſaulted violently
bim : in thine, O Almighty Saviour, it was not by his Enemies at Jeruſalem ; ſhe knew they were
more loving than ſeaſonable ; ſince I may juſtly within the Smioak of that bloody City, the Neſt
ſay of thee, thou haſt more to do with the Dead of his Enemies; ſhe holds it not therefore fit, to
than with the Living ; for, both they are infinite- make open Proclamation of Chriſt's Preſence, but
ly more, and have more inward Communion with rounds her Siſter ſecretly in the Ear. Chriſtiani-
thee, and thou with them ; Death cannot hinder ty doth not bid us abate any thing of our Waria
either our Paſſage to thee, or thy return to us : nefs and honeſt Policies 3 yea, it requires us to
I joy to think the Time is coming, when thou have no leſs of the Serpent than of the Dove.
ſhalt come to every of our Graves, and call us There is a time, when we muſt preach Chriſt
up out of our Duft, and we ſhall hear thy Voice on the Houſe-top, there is a time, when we muſt
and live.
ſpeak him in the Ear, and (as it were) with our
Lips fhut. Secrecy hath no leſs Uſe than Divul-
gation. She ſaid enough, The Maſter is conse and
L A Z A R Us Raiſed.
calleth for thee : What an happy Word was this
which was here ſpoken ? What an high Favour is
this that is done? That the Lord of Life ſhould
G
Reat was the Opinion that theſe devout Si- perſonally come, and call for Mary ; yet ſuch, as
I fters had of the Power of Chriſt; as if is not appropriated to her: Thou comeft to us
Death durft not ſhew her Face to him, they ſup-fill, O Saviour, if not in thy bodily Preſence,
poſe his Preſence had prevented their Brother's yet in thy ſpiritual ; thou calleft us ſtill, if not
Diffolution; and now the News of his approach in thy perſonal Voice, yet in thine Ordinances;
begins to quicken fome late Hopes in them : it is our Fault if we do not as this good Woman,
Martha was ever the more active; ſhe, that was ariſe quickly, and come to thee; her Friends were
before ſo buſily ſtirring in her Houſe to entertain there about her, who came purpoſely to condole
Jeſus, was now as nimble to go forth of her Houſe with her; her Heart was full of Heavineſs, yet
to meet him ; ſhe, in whoſe Face Joy had wont ſo ſoon as ſhe hears mention of Chriſt, ſhe forgets
to ſmile upon ſo bleſſed a Gueſt, now falutes him Friends, Brother, Grief, Cares, Thoughts, and
with the Sighs, and Tears, and Blubbers, and haſtes to his Preſence. On
Wrings of a diſconſolate Mourner: I know not Still was Jefus ftanding in the Place where
whether the Speeches of her Greeting had in them Martha left him : whether it be noted to expreſs
more Sorrow or Religion ; ſhe had been well Mary's Speed, or his own wife and gracious Re-
catechized before; even ſhe alſo had fat at Jeſus folutions ; his Preſence in the Village had per-
his Feet ; and can now give good account of her haps invited Danger, and ſet off the intended
Faith, in the Power and Godhead of Chriſt, in Witneſſes of the Work; or, it may be to ſet forth
the certainty of a future Refurrection : this Con- his zealous Deſire to diſpatch the Errand he came
ference hath yet taught her more, and raiſed her for ; that as Abraham's faithful Servant would not
Heart to an expectation of ſome wonderful Ef- receive any Courtefie from the Houſe of Bethuela
feat. And now ſhe ftands not ſtill, but haſtes till he had done his Maſter's Buſinefs concerning
back into the Village to her Siſter; carried thi- Rebekah; ſo thou, O Saviour, wouldſt not to
ther by the two Wings of her own Hopes, and much as enter into the Houſe of thefe two Siſters,
her Saviour's Commands: the time was, when ſhe in Bethany, till thou hadft effected this glorious
would have called off her Siſter from the Feet of Work, which occafioned thee thither : it was thy
that divine Maſter, to attend the houſhold Occa- Meat and Drink to do the Will of thy Father,
fons; now ſhe runs to fetch her out of the Houſe thy beft Entertainment was within thy felf: How
to the Feet of Christ.
do we follow thee, if we ſuffer either Pleaſures or
Doubtleſs, Martha was much affected with the Profits to take the Wall of thy Services ?
Preſence of Chriſt; and as ſhe was overjoyed So good Women were well worthy of kind
with it her felf, ſo ſhe knew how equally wel Friends: no doubt Bethany, being not two Miles
come it would be to her Siſter ; yer she doth not diſtant from Feruſalem, could not but be furniſhed
with

128
he Contemplations.

with good Acquaintance from the City; thefe Carriage of the Regenerate than are truly intend-
knowing the dearneſs, and hearing of the death ed; ſetting fuch Conftru&ions upon them, as
of Lazarus, came over to comfort the ſad Siſters. their own carnal Reaſons fuggeſts; they think
Charity, together with the common Practice of them dying, when behold they live ; forrowful
that Nation, calls them to this Duty: all our Di- when they are always rejoycing ; poor whilſt
ftreffes expect theſe good Offices from thoſe that they make many rich : How juſtly do we appeal
love us ; but of all others, Death, as that which from them as incompetent Judges, and pity thoſe
is the extremeſt of Evils, and makes the moſt fear- Mif-interpretations which we cannot avoid?
ful havock in Families, Cities, Kingdoms, Worlds:
Both the Sifters met Chrift; not both in one
the Complaint was grievous, I look’d for ſome Poſture, Mary is ſtill noted as for more Paſſion,
to comfort me, but there was none; it is ſome ſo for more Devotion ; ſhe that before fat at the
kind of Eaſe to Sorrow, to have Partners; as a Feet of Jeſus, now falls at his Feet : that Preſence
Burthen is lightned by many Shoulders ; or, as
had wont to be familiar to her, and not without
Clouds ſcattered into many Drops, eaſily vent fome outward Homelineſs; now it fetches her
their Moiſture into Air; yea, the very Pre- upon her Knees, in an awful Veneration; whe-
fence of Friends abares Grief; the Peril that ariſes ther out of a reverent Acknowledgment of the
to the Heart from Paffion is the fixedneſs of it ; ſecret Excellency and Power of Chriſt; or, out
when, like a corroſiving Plaiſter, it eats in into of a dumb Intimation of that Suit concerning
the Sore ; ſome kind of Remedy it is, that it may her dead Brother, which ſhe was afraid to utter;
breath out in good Society. Mohon
the very Geſture it ſelf was fupplicatory : What
Theſe friendly Neighbours, ſeeing Mary haſten Poſition of Body can be fo fic for us, when we
forth, make haſte to follow her ; Martha went make our Addreſs to our Saviour ? It is an irreli
forth before; I ſaw none go after her; Mary ſtirs, gious Unmannerlineſs for us to go lefs. Where
they are at her Heels : Was it for that Mariba be- the Heart is affected with an awful Acknowledg-
ing the elder Siſter, and the Houſewife of the Fa- ment of Majeſty, the Body cannot but bow.
mily, might ftir about with leſs Obſervation? Or,
Even before all her Neighbours of Jeruſalem,
was it, that Mary was the more Paffionate, and doth Mary thus fall down at the Feet of Jeſus
needed the more heedy Attendance ? However, ſo many Witneſſes as ſhe had, ſo many Spies the
their Care and Intentiveneſs is truly commenda- had of that forbidden Obſervance; It was no less
ble ; they came to comfort her, they do what than Excommunication for any Body to confeſs
they came for. It contents them not to fit ſtill, and him; yet good Mary not fearing the Informations
chat within Doors, but they wait on her at all that might be given
by thole Jewiſh Goſlips,
Turns ; Perturbations of Mind are Diſeaſes; good adores him; and in her filent Geſture fays, as
Keepers do not only tend the Patient in Bed, but much as her Siſter had ſpoken before, Thou art the
when he fits up, when he tries
to walk, all his Chriſt the Son of God: thoſe that would give Chriſt
Motions have their careful Affiſtance. We are his right, muſt not ſtand upon ſcrupulous Fears.
no true Friends, if our Endeavours of the redreſs Are we naturally timerous ? Why do we not fear
of Diſtempers in them we love, be not affiduous the Denial, the Excluſion of the Almighty ?
and unweariable.
It without ſhall be the fearful.
It was but a loving Suſpicion, ſhe is gone to Her humble Proftration is ſeconded by a la-
the Grave to weep there. They well knew how mentable Complaint ; Lord, if thou hadft been bere,
apt paſſionate Minds are to take all Occaſions to my Brother had not died : The Siſters are both in
renew their Sorrow ; every Object affects them; one Mind, both in one Speech, and both of them
when ſhe ſaw but the Chamber of her dead Bro- in one Speech, bewray both Strength and Infir-
ther, ſtraight ſhe thinks there was Lazarus wont mity ; ftrength of Faith in aſcribing ſo much
to lie ; and then the wept afreſh, when the Ta- Power to Chriſt, that his Preſence could preſerve
ble, there Lazarus was wont to fit; and then new from Death ; Infirmity, in fuppoſing the neceſſity
Tears ariſe ; when the Garden, there Lazarus had of a Preſence for this purpoſe. Why Mary, could
wont to walk; and now again the weeps : How not thine Omnipotent Saviour, as well in abſence
much more do thefe Friends ſuppoſe the Paſſions have commanded Lazarus to live? Is his Hand
would be ſtirred, with the ſight of the Grave, ſo ſhort, that he can do nothing but by Contacti-
when ſhe muſt needs think, there is Lazarus ? oon? If his Power were finite, how could he have
Saviour, if the Place of the very dead Corps of forbidden the ſeizure of Death ; if infinite, how
our Friend, have power to draw our Hearts thi- could it be limited to Place, or hindred by Di-
ther, and to affect us more deeply, how ſhould ſtance ? It is a Weakneſs of Faith to meaſure Suc-
our Hearts be drawn to, and affected with Hea-ceſs by Means ; and Means by Preſence; and to
ven, where thou ſitteſt at the Right-hand of thy tie Effects to both, when we deal with an Al-
Father, there (O thou which wert dead, and art mighty, Agent. Finite Cauſes work within their
alive ) is thy Body and thy Soul preſent, and uni- own Sphere ; all Places are equally near, and all
ted to thy glorious Deity; chither, O thither let Effects equally eaſie to the infinite. O Saviour,
our acceſs be ; not to mourn there (where is no whilſt thou now fitteſt gloriouſly in Heaven, thou
place for Sorrow) but to rejoyce with Joy un doft no leſs impart thy ſelf unto us, than if thou
ſpeakable and glorious ; and, more and more to ſtoodſt viſibly by us, than if we ſtood locally by
long, for that thy beatifical Preſence.
thee: no Place can make difference of thy Vertue
Their indulgent Love miſtook Mary's Errand ; and Aid.
their Thoughts (how kind ſoever ) were much This was Mary's mcan; no Motion, no Re-
too low: whilſt they ſuppoſed the went to a queſt founded from her to her Saviour ; her filent
dead Brother, ſhe went to a living Saviour ; the Suit is returned with a mute Anſwer, no notice
World hath other Conceits of the Actions and is taken of her Error : Oh that marvellous Mercy,
that

L A ZA R U s Raiſed.
129
that connives at our faulty Infirmities: All the than to keep à fick Man froni dying; this were
Reply that I hear of, is a compaſſionate Groan but to uphold and maintain Nature from decaying,
within himſelf. O bleffed Jeſu, thou that wert that were to create a new Senſe, and to reſtore a
free from all Sin, wouldſt not be free even from Deficiency in Nature ; To make an Eye was no
ftrong Affections ; Wiſdom and Holineſs ſhould whit leſs difficult than to make a Man; he that
want much Work, if even vehement Paflions could do the greater might well have done the
might not be quitted from Offence. Mary wept, leſs
. Ye ſhall foon ſee this was not for want of
her Tears drew on Tears from her Friends ; all Power. Had ye faid, why would he not, why
their Tears united drew Groans from thee; even did he not, the Queſtion had been fairer, and
in thine Heaven, thou doft no leſs pity our Sor- the Anſwer no leſs eaſy ; For his own greater
rows; thy Glory is free from Groans, but abounds Glory. Little do ye know the Drift, whether of
with Compaffion and Mercy; if we be not fpa- God's Acts or Delays; and ye know as much as
ring of our Tears, thou canſt not be inſenſible of you are worthy : Let it be ſufficient for you to
our Sorrows: How ſhall we imitate thee, if, like underſtand that he who can do all things, will do
our Looking-glaſs, we do not anſwer Tears, and that which ſhall be moſt for his own Honour.
weep on them that weep upon us ?
It is not improbable that Jeſus, who before
Lord, thou kneweſt (in Abſence) thắt Lazarus groaned in himſelf, for Compaſſion of their Tears,
was dead, and doft thou not know where he was now groaned for their Incredulity. Nothing cou'd
buried ? Surely, thou wert further off when thou ſo much afflict the Saviour of Men, as the Sins of
fawedſt and reportedſt his Death, than thou wert Men; could their external Wrongs to his Body
from the Grave thou enquiredit of; thou that have been ſeparated from Offence againſt his Di.
kneweſt all things, yet askeſt what thou knoweſt, vine Perſon, their ſcornful Indignities had not ſo
Where have ye laid him? Not out of Need, but out much affected him. No Injury goes ſo deep as our
of Will: That, as in thy Sorrow, fo in thy Que- fpiritual Provocations of our God. Wretched Men,
ſtion thou mightſt depreſs thy ſelf in the Opinion why ſhould we grieve the good Spirit of God in
of the Beholders, for the time, that the Glory of us? Why ſhould we make him groan for us, that
thine inſtant Miracle might be the greater, the leſs died to redeem us.
it was expected. It had been all one to thy Om With theſe Groans, O Saviour, thou cameſt to
nipotence, to have made a new Lazarus out of no- the Grave of Lazarus : The Door of that Houſe of
thing; or in that remoteneſs to have commanded Death was ſtrong and impenetrable. Thy firſt
Lazarus, whereſoever he was, to come forth; but Word was, Take away the Stone ; Oh weak begin-
thou wert neither willing to work more Miracle ningof a mighty Miracle: if thou meant'ſt to raiſe
than was requiſite, nor yet unwilling to fix the the Dead, how much more eaſy had it been for
Minds of the People upon the Expectation of ſome thee to remove the Grave-Stone ? One Grain of
marvellous thing that thou meanteſt to work; and Faith in thy very Diſciples was enough to remove
therefore askeſt, Where have you laid him ?
Mountains, and doſt thou ſay, Take away the Stone?
They are not more glad of the Queſtion, than I doubt not, but there was a greater Weight that lay
ready for the Anſwer; Come and fee. It was the upon the Body of Lazarus than the Stone of his
manner of the Jews, as likewiſe of thoſe Agypti- Tomb the weight of Death and Corruption; a thoua
ans, among whom they had ſojourned, to lay up fand Rocks and Hills were not fo heavy a Load
the dead Bodies of their Friends with great Reſpect; as this alone, why then doſt thou ſtick at this Shoa
more Coſt was wont to be beſtowed on ſome of vel-full? Yea, how eaſy had it been for thee to
their Graves than on their Houſes ; as neither a- have brought up the Body of Lazarus through the
ſhamed then, nor unwilling to ſhew the decency of Stone, by cauſing that Marble to give way by a ſud-
their Sepulture, they ſay, Come and ſee : More was den Rarefaction. But thou thoughteſt beſt to make
hoped for from Chriſt, than a mere View, they uſe of their Hands rather, whether for their own
meant and expected that his Eye ſhould draw him more full Conviction; for had the Stone been ta-
on to ſome further Action : O Saviour, while we ken away by thy Followers, and Lazarus thereup-
defire our ſpiritual Reſuſcitation, how ſhould we on walked forth, this might have appeared to thy
labour to bring thee to our Grave; how ſhould we malignant Enemies, to have been a fet Match be-
lay open our Deadneſs before thee; and bewray to twixt thee, the Diſciples, and Lazarus : Or, whether
thee our Impotence and Senſleſneſs. Come Lord, for the exerciſe of our Faith, that thou mighteſt
and ſee what a miſerable Carcaſs I am; and by the teach us to truſt thee under contrary Appearances.
Power of thy Mercy raiſe me from the ſtate of my Thy Command to remove the Stone ſeemed to ar-
Corruption.
gue an Impotence; ſtraight that ſeeming Weakneſs
Never was our Saviour more ſubmiſsly dejected, breaks forth into an Aă of Omnipotent Power:
than now immediately before he would approve and The homelieſt Shows of thine Humane Infirmity
exalt the Majeſty of his Godhead: To his Groans are ever ſeconded with ſome mighty Proofs of thy
and in ward Grief, he adds his Tears:
Anon they ſhall Godhead; and thy Miracle is ſo much more won-
confeſs him a God; theſe Expreſſions of Paſſions dred at, by how much it was leſs expected.
fhall onwards evince him to be a Man. The Fews It was ever thy juſt Will that we ſhould do what
conftrue this well ; See how he loved him ; never did we may. To remove the Stone, or to untie the Nap-
any thing but Love fetch Tears from Chriſt; but kin was in their Power ; this they muſt do : To
they do foully miſconftrue Chriſt in the other ; raiſe the Dead was out of their Power; this there-
Could not be that opened the Eyes of him that was born fore thou wilt do alone. Our Hands muſt do their
blind, have cauſed that even this Man ſhould not have utmoſt, ere thou wilt put to thine.
dyed? Yes, know ye, O vain and importune Que O Saviour, we are all dead and buried in the
fioniſts, that he could have done it with eaſe. To Grave of our finful Nature. The Stone of Obſti-
open the Eyes of a Man born blind, was more nation muſt be taken away from our Hearts, ere
RII

we

130
Contemplations.
we can hear thy reviving Voice; we can no more that he lookt down to Beelzebub : the Behodlers
remove this Stone, than dead Lazarus could remove ſhall now ſee whence he expects and derives his
his; we can add more Weight to our Graves. Oh Power ; and fall by him learn whence to expect
let thy faithful Agents by the Power of thy Law, and hope for all Succeſs. The Heart and the Eye
and the Grace of thy Goſpel take off the Stone, muſt go together; he that would have ought to
that thy Voice may enter into the Grave of miſe- do with God, muſt be ſequeftred and lifted up
rable Corruption.
from Earth.
Was it a modeſt kind of Mannerlineſs in Martha, His Tongue feconds his Eye ; Father, Nothing
that ſhe would not have Chriſt annoyed with the more ſtuck in the Stomach of the Jews, than that
ill Scent of that ſtale Carcaſs? Or was it out of Chriſt called himſelf the Son of God; this was
diſtruſt of Reparation, ſince her Brother had paf- imputed to him for a Blaſphemy worthy of Stones.
ſed all the degrees of Corruption, that ſhe ſays, How ſeaſonably is this Word ſpoken, in the hear-
Lord, by this time be ſtinketh, for be bath been dead ing of theſe Feavs, in whoſe light he will be pre-
four Days? He that underſtood Hearts
, found ſome- fently approved ſo? How can ye now, Oye
what amiſs in that Intimation ; his Anſwer had.Cavillers, except at that Title, which ye ſhall ſee
not endeavoured to rectify that which was utterly irrefragably juſtified ? Well may he call God Fa-
faultleſs. I fear the good Woman meant to object ther, that can raiſe the Dead out of the Grave: In
this as a likely Obſtacle to any further Purpoſes or vain ſhall ye ſnarl at the Stile, when ye are con-
Proceedings of Chriſt. Weak Faith is ſtill apt to vinced of the Effect.
lay Blocks of Difficulties in the Way of the great I hear of no Prayer, but a Thanks for hearing:
Works of God.
While thou ſaidft nothing, O Saviour, how doth
Four Days were enough to make any Corps thy Father hear thee? Was it not with thy Father
noiſom ; Death it ſelf is not unfavory; immedi- and thee, as it was with thee and Moſes': Thou
ately upon Diffolution, the Body retains the won- ſaidít, Let me alone Moſes, when he ſpake not?
ted Sweetneſs; it is the continuance under Death Thy Will was thy Prayer ; Words expreſs our
that is thus offenſive : Neither is it otherwiſe in Hearts to Men, Thoughts to God. Well didft
our ſpiritual Condition; the longer we lie under thou know out of the Self-fameneſs of thy Will
our Sin, the more Rotten and corrupt we are. with thy Father's, that if thou didſt but think in
He, who upon the freſh commiſſion of his Sin re- thine Heart that Lazarus ſhould riſe, he was now
covers himſelf by a ſpeedy Repentance, yields no raiſed. It was not for thee to pray vocally and
ill Scent to the Noſtrils of the Almighty; the Can-auditly, left thoſe captious Hearers ſhould ſay,
dle that is preſently blown in again offends not, thou didſt all by Intreaty, nothing by Power :
it is the Snuff which continues choaked with its Thy Thanks overtake thy Deſires, Ours require
own Moiſture, that ſends up unwholſom and odi- Time and Diſtance ; our Thanks ariſe from the
ous Fumes. O Saviour, thou wouldft yield to Eccho of our Prayers, reſounding from Heaven to
Death, thou wouldſt not yield to Corruption ; ere our Hearts; thou, becauſe thou art at once in
the fourth Day thou wert riſen again. I cannot Earth and Heaven, and knowít the Grant to be of
but receive many deadly Foils, but oh, do thou raiſe equal paces with the Requeſt, moſt juſtly thankeſt
me up again, ere I ſhall paſs the Degrees of Rot-in praying.
tenneſs in my Sins and Treſpaſſes.
Now ye cavilling Fews are thinking ſtraight, Is
They that laid their Hands to the Stone, doubt there ſuch diſtance betwixt the Father and the
lefs held now ſtill a while, and looked one while Son? is it ſo rare a thing for the Son to be heard,
on Chriſt, another while upon Martha, to hear that he pours out his Thanks for it, as a Blefling
what Iſſue of Reſolution would follow upon ſo unuſual? Do ye not now ſee that he who made
important an Objection; when they find a light your Heart, knows it, and anticipates your fond
Touch of Taxation to Martha, Said I not to thee, Thoughts, with the fame Breath ?" I knew that thou
that if thou wouldſt believe, thou ſhouldſt ſee the beareſt me always ; but I ſaid this for their fakes, that
Glory of God? That holy Woman had before pro- they might believe.
feffed her Belief, as Chriſt had profeſſed his great Merciful Saviour, how can we enough admire
Intentions ; both were now forgotten, and now thy Goodneſs, who makeſt our Belief the Scope
our Saviour is fain to revive both her Memory and and Drift of thy Doctrine and Adions! Alas, what
Faith. Said I not to thee? The beſt of all Saints are wert thou the better, if they believed thee fent
ſubject to Fits of Unbelief and Oblivion, the only from God; what wert thou the worſe if the belie-
Remedy whereof muſt be the Inculcation of God's ved it not? Thy Perfection and Glory ſtand not
merciful Promiſes of their Relief and Supportation. upon the flippery terms of our Approbation or
O God, if thou haſt ſaid it, Idare believe, I dare caſt Diſlike; but is real in thy ſelf, and that infinite,
my Soul upon the Belief of every Word of thine. without poſſibility of our Increaſe, or Diminution.
Faithful art thou which haft promiſed, who wilt alſo do it. We, we only are they that have either the Gain
In ſpite of all the unjuſt Diſcouragements of Na- or Loſs, in thy Receit or Rejection, yet ſo doſt
ture, we muſt obey Chriſt's Command. What thou affect our Belief, as if it were more thine Ad-
ever Martha ſuggeſts, they remove the Stone, and vantage than ours.
may now ſee and ſmell him dead, whom they ſhall o Saviour, while thou ſpakeſt to thy Father,
ſoon fee revived. The Scent of the Corps is not ſo thou liftedſt up thine Eyes; now thou art to ſpeak
unpleaſing to them, as the Perfume of their Obedi-unto dead Lazarus, thou liftedft up thy Voice, and
ence is ſweet to Chriſt; and now, when all Impe- criedſt aloud, Lazarus come forth. Was it that the
diments are removed, and all Hearts ready for the ſtrength of the Voice might anſwer to the ſtrength
Work, our Saviour addreſſes to the Miracle. of the Affection ? Since we faintly require what
His Eyes begin; they are lift up to Heaven; it we care not to obtain, and vehemently utter
was the malicious Mil-ſuggeſtion of his Enemies, I what we earneſtly degre. Was it that the great-
neſs



Christ's Proceſſion to the Temple.
131

my Saviour
neſs of the Voice might anſwer to the greatneſs of raiſed; thy leſs Miracle confirms the greater, both
the-Work? Was it that the Hearers might be Wit-confirm the Faith of the Beholders. O clear and
neffes of what Words were uſed in fo Miraculous irrefragable Example of our Reſuſcitation : Say
an Ad ; no magical Incantations, but authoritative now, ye ſhameleſs Sadducees, with what Face can
and divine Commands ? Was it to ſignify that Laza-1 ye deny the Reſurrection of the Body, when ye
rus's Soul was called from far, the Speech muſt be lee Lazarus after four Days Death riſing up out of
loud that ſhall be heard in another World ? Was it his Grave ? And if Lazarus did thus ſtart up at the
in relation to the eſtate of the Body of Lazarus, Bleating of this Lamb of God, that was now every
whom thou hadſt reported to ſleep ; ſince thoſe day preparing for the Slaughter-houſe ; how ſhall
that were in a deep and dead Sleep cannot be awa- the Dead be rouzed up out of their Graves, by the
ked without a loud Call? Or, was itin repreſenta- Roaring of that glorious and immortal Lion, whoſe
tion of that loud Voice of the laſt Trumpet, which Voice ſhall ſhake the Powers of Heaven, and move
ſhall found into all Graves, and raiſe all Fleſh from the very Foundations of the Earth.
their Duft.
With what ftrange Amazedneſs do we think that
Even ſo ſtill, Lord, when thou wouldît raiſe a Martha and Mary, the Jews and the Diſciples lookt
Soul from the Death of Sin, and Grave of Cor- to ſee Lazarus come forth in his Winding-ſheet,
ruption, no eaſy Voice will ſerve. Thy ſtrongeſt ſhackled with his Linnen Fetters, and walk towards
Commands, thy loudeſt Denuntiations of Judg: them. Doubtleſs, Fear and Horror ſtrove in them,
ments, the thrilleft and ſweeteſt Promulgations of whether ſhould be for the time more predominant.
thy Mercies, are but enough.
We love our Friends dearly; but to ſee them again
How familiar a Word is this, Lazarus come forth, after their known Death, and that in the very
No other than he was wont to uſe while they lived Robes of the Grave, muſt needs ſet up the Hair in a
together, neither doth he ſay, Lazarus revive, but kind of uncouth Rigour. And now, though it had
as if he ſuppoſed him already living, Lazarus come been moſt eaſy for him that brake the Adamantine
forth; to let them know, that thoſe who are dead Fetters of Death, to have broke in Pieces thoſe
to us, are to and with him alive; yea, in a Linnen Ligaments,wherewith his raiſed Lazarus was
more entire and feeling Society, than while they encumbred; yet he will not do it but by their hands :
carried their Clay about them. Why do I fear He that ſaid Remove the Stone, ſaid Looſe Lazarus. He
that Separation which ſhall more unite me to will
not have us expect his immediate Help, in that
we can do for our ſelves. It is both a Lazineſs, and
Neither was the Word more familiar than com- a preſumptuous tempting of God, to look for an exa
manding, Lazarus come forth. Here is no Suit to traordinary and ſupernatural Help from God,
his Father ; no Adjuration to the Deceaſed, but a where he hath enabled us with common Aid.
flat and abſolute Injunction, Come forth. O Saviour, What ſtrange Salutations do we think there were
that is the Voice that I ſhall once hear ſounding in-betwixt Lazarus and Chriſt that had raiſed him;
to the bottom of my Grave, and raiſing me up out betwixt Lazarus and his Siſters and Neighbours and
of my Duft; that is the Voice that ſhall pierce the Friends ? What amazed Looks ? What unuſual
Rocks, and divide the Mountains, and fetch up Complements ? for Lazarus was himſelf at once ;
the Dead out of the loweſt Deeps. Thy Word made here was no leiſure of Degrees to reduce him to
all
, thy Word ſhall repair all
. Hence, all ye diffi- his wonted Perfection; neither did he ſtay to
dent Fears, he whom I truſt was omnipotent. nirub his Eyes, and ſtretch his benumbed Limbs, nor
It was the Jewiſh Faſhion to enwrap the Corps take time to put off that dead Sleep wherewith he
in Lirinen ; to tie the Hands and Feet, and to co had been ſeized, but inſtantly he is both alive, and
ver the Face of the Dead. The Fall of Man (be- freſh, and vigorous ; if they do but let him go, he
fides Weakneſs ) brought Shame upon him ; ever walks ſo as if he had ailed nothing, and receives
fince, even while he lives, the whole Body is co- and gives mutual Gratulations. I leave them en
vered; but the Face, becauſe ſome Sparks of that tertaining each other with glad Embraces, with
extinct Majeſty remain there, is wont to be left Difcourſes of reciprocal Admiration, with Praiſes
open ; in Death (all thoſe poor Remainders being and Adorations of that God and Saviour that had
gone, and leaving Deformity and Ghaftlineſs in fetched him into Life.
the room of them) the Face is covered alſo.
There lies Lazarus bound in double Fetters; one
almighty Word hath looſed both ; and now he
that was bound came forth. He whoſe Power CHRIST's Proceſion to the
could not be hindred by the Chains of Death, can-
book
not be hindred by Linnen Bands : He that gave
Temple. bonilobe
Life, gave Motion, gave Direction. He that gui-
ded the Soul of Lazarus into the Body, guided the Ever did our Saviour take ſo much State up-
Body of Lazarus without his Eyes, moved the Feet on him, as now, that he was going towards
without the full Liberty of his regular Paces; no his Paffion; other Journeys he meaſured on foot,
doubt the fame Power ſlackned thoſe ſwathing without Noiſe or Train; this with a princely Equi-
Bands of Death, that the Feet might have ſome page and loud Acclamation. Wherein yet, o Sa
little Scope to move, though not with that freedom viour, ſhall I more wonder at thy Majeſty, or thine
that follow'd after. Thou didft not only, O Sa- Humility? That divine Majeſty which lay hid
viour, raiſe the Body of Lazarus, but the Faith of under ſó humble Appearance; or that ſincere Hu-
the Beholders. They cannot deny him dead, mility which vailed ſo great a Glory. Thou, o
whom they ſaw riſing; they ſee the Signs of Lord, whoſe Chariots are twenty thouſand, even
Death with the Proofs of Life : Thoſe very thouſands of Angels, wouldſt make choice of the
Swathes convinced him to be the Man that was fillieft of Beaſts, to carry thee in thy laſt and Royal
incia
Rrr 2 Progreſs
132
islame I ge Contemplations.

ز
don it.
STO
Progreſs. How well is thy Birth ſuited with thy all Ferufalem with him; and now that the King
Triumph ? Even that very Aſs whereon thou of the Fews comes himſelf (though in fo mean a
rodeft, was propheſied of; neither couldſt thou Pore) there is a new Commotion; the filence
have made up thoſe vatical Predictions, with- and obſcurity of Chriſt never troubles the World
out this Conveyance. O glorious, and yer home- he may be an Underling without any ftir; bué
ly Pomp. gadu tisso a evo nuo
if he do but put forth himſelf, never To little, to
Thou wouldſt not loſe ought of thy Right; bear the leaſt ſway amongſt Men, now their
thou that waſ a King, wouldſt be proclaimed ſo? Blood is up; the whole City is moved; neither
but that it might appear thy Kingdom was not is it otherwiſe in the private Oeconomy of the
of this world, thou that couldſt have commanded Soul: O Saviour, whilſt thou
doſt, as it were,
all worldly Magnificence, thoughtft fit to aban- hide thy ſelf, and lie ſtill in the Heart, and takelt
all Terms contentedly from us, we entertain thee
Inſtead of the King's of the Earth, who reign- with no other than a friendly Welcome; buc
ing by thee, might have been employed in thine when thou once beginneſt to ruffle with our
Attendance, the People are thine Heralds; their Corruptions, and to exerciſe thy ſpiritual Power,
homely Garments are thy Foot-cloth and Car- in the ſubjugation of our vile Affections ; now
pets ; their green Boughs the Strowings of thy all is in a ſecret Uproar, all the Angles of the
Way: thoſe Palms which were wont to be born Heart are moved.
in the Hands of them that triumph, are ſtrewed. Although, doubtleſs, this Commotion was not
under the Feet of thy Beaſt. It was thy Great-fo much of Tumult, as of Wonder. As when
neſs and Honour to contemn thoſe Glories, which fome un couth Sight preſents it felf, in a populous
worldly Hearts were wont to admire. 10
Street, Men run, and gaze, and throng, and en-
Juftly did thy Followers hold the beſt Orna- quire; the Feet, the Tongue, the Eyes walk
ments of the Earth worthy of no better, than thy one Spectator draws on another, one asks and
treading upon; neither could they ever account preffes another ; the Noiſe increaſes with the
their Garments ſo rich, as when they had been Concourſe, each helps to ſtir up others Expe&ta-
trampled upon by thy Carriage : How happily tion; ſuch was this of Jeruſalem.
did they think their backs difrobed for thy Way? What means this ſtrangeneſs ? Was not feruſo-
How gladly did they ſpend their Breath in ac- lem the Spouſe
of Chrift? Had he not chofen her
claiming thee? Hosanna to the Son of David; Bles out of all the Earth ? Had he not begotten many
fed is he that cometh in the Name of the Lord." Where Children of her, as the Pledges of their Love?
now are the great Maſters of the Synagogue, that How juftly maiſt thou now, O Saviour, com-
had enacted the Ejection of whoſoever ſhould plain with that Mirror of Patience, My Breath
confefs Jeſus to be the Chriſt? Lo here, bold and was grown ftrange to my own Wife, though I in-
undaunted Clients of the Meſſiah, that dare pro- treated her for the Childrens fake of mine own
claim him in the publick Road, in the open Body: even of thee is that fulfilled, which thy
Streets. In vain ſhall the impotent Enemies of choſen Veſſel ſaid of thy Miniſters, Thou art
Chrift hope to fuppreſs his Glory; as ſoon Thall made a Gazing-ſtock to the World, to Ángels, and
they with their Hand hide the Face of the Sun to Men.
from ſhining to the World, as withhold the Beams As all the World was bound to thee for thine
of his divine Truth from the Eyes of Men, by Incarnation and Reſidence upon the face of the
their envious Oppoſition: in ſpight of all Jewiſh Earth, ſo eſpecially Judea, to whoſe Limits thou
Malignity, his Kingdom is confeſſed, applauded, confinedſt thy ſelf; and therein, above all the
reſt, three Cities, Nazareth, Capernaum, Jeruſalem;
O thou fairer than the Children of Men,
in thy on whom thou beſtowedſt the moſt Time, and
Majeſty ride on proſperouſly; becauſe of Truth, coft of Preaching, and miraculous Works; yet
and Meekneſs, and Righteouſneſs; and thy Right- in all three thou receivedft not ſtrange Entertain-
hand ſhall teach thee terrible Things.
ment only, but hoftile. In Nazareth, they would
In this princely (and yet poor and deſpicable) have caſt thee down headlong from the Mount ;
Pomp, doth our Saviour enter into the famous in Capernaum, they would have bound thee ; in
City of Jeruſalem ; Feruſalem noted of old for the Jeruſalem, they crucified thee at laſt, and now are
Seat of Kings, Prieſts, Prophets : of Kings, for amazed at thy Preſence : thoſe Places and Per-
Throne of David: of Prieſts, for ſons, that have the greateſt Helps and Privileges
e wa
was the Temple : of Prophets, for there afforded to them, are not always the moſt an-
they delivered their Errands, and left their Blood; ſwerable in the return of their Thankfulneſs
neither know I whether it were more Wonder Chriſt's being amongſt us doth not make us hapa
for a Prophet to periſh out of Jeruſalem, or to be py, but his Welcome; every Day may we hear
ſafe there ; thither would Jeſus come as a King, him in our Streets, and yet be as new to ſeek as
as a Prieſt, as a Propher : acclaimed as a King, theſe Citizens of Jeruſalem, Who is this?
teaching the People, and foretelling the woful Was it a Queſtion of Applauſe, or of Con-
Vaftation of it, as a Prophet ; and as a Prieſt ta- tempt, or of Ignorance ? Applauſe of his Abet-
king poffeffion of his Temple, and vindicating it tors, contempt of the Scribes and Phariſees, igno-
from the foul Profanations of Jewiſh Sacrilege. rance of the Multitude ? Surely his Abertors had
Oft before had he come to Jeruſalem without any not been moved at this Sight; the Scribes and
remarkable Change, becauſe without any fem- Phariſees had rather envied than contemned: the
blance of State ; now that he gives fome little Multitude doubtleſs enquired ſeriouſly, out of a
glimpfe of his Royalty, the whole City was moved. deſire of Information : not that the Citizens of
When the Sages of the Eaſt brought the firſt News Jeruſalem knew not Chriſt, who was ſo ordinary
of the King of the Jews, Herod was troubled, and a Gueſt, ſo noted a Prophet amongſt them; que
ſtionleſs,
20010
bleſſed.
ز
was
CHRIST's Proceſſion to the Temple.
133

ftionleſs, this Queſtion was asked of that Part of in what we have. Shouldſt thou, O God, ſtand
the Train which went before this Triumph, whilſt ſtrictly upon the punctual Degrees of Know-
our Saviour was not yet in fight, which, ere long, ledge, how wide would it go with Millions of
his Preſence had reſolved; it had been their Du- Souls ? For, beſides much Error in many, there
ty to have known, to have attended Chriſt, yea, is more Ignorance ; but herein do we juſtly mag-
to have publiſh'd him to others : ſince this is not nifie and adore thy Goodneſs, that where thou
done, it is well yet that they ſpend their Breath findeſt diligent Endeavour of better Information,
in an Enquiry ; no doubt, there were many that matched with an honeſt fimplicity of Heart, thou
would not ſo much as leave their Shop-board, pafſeft by our unwilling Defects, and crowneſt
and ſtep to their Doors, or their Windows, to ſay, our well-meant Confeffions.
Who is this? as not thinking it could concern But, Oh the wonderful Hand of God in the
them, who paſſed by, whilſt they might fit ftill: Carriage of this whole Buſineſs! The People pro-
thoſe Greeks were in ſome way to Good, that claimed Chriſt firſt a King, and now they pro-
could ſay to Philip, We would ſee Jeſus: O Sa- claim him a Prophet: Why did not the Roman
viour, thou haſt been ſo long amongſt us, that it Bands run into Arms, upon the one ? Why did not
is our juft Shame if we know thee not; if we the Scribes and Phariſees
, and the envious Prieſt-
have been ſlack hitherto, let our zealous Enquiry hood, mutiny upon the other ? They had made
make amends for our Neglect; let outward Pomp Decrees againſt him, they had laid wait for him,
and worldly Glory draw the Hearts and Tongues yet now he paſſes in State through their Streers,
of carnal Men after them : Oh! let it be my acclaimed both a King and Prophet, without their
Care and Happineſs to ask after nothing but Reluctation : What can we impute this unto,
thee.
but to the powerful and over-ruling Arm of his
The attending Diſciples could not be to ſeek Godhead? He that reſtrained the Rage of Herod,
for an Anſwer ; which of the Prophets have not and his Courtiers, upon the firſt News of a King
put it into their Mouths ? Who is this ? Ask Moſes, born; now reſtrains all the oppoſite Powers of
and he ſhall tell you, The Seed of the Woman Jeruſalem, from lifting up a Finger againſt this
that ſhall break the Serpents Head : ask our Fa- laſt and publick Avouchment, of the Regal and
ther Jacob, and he ſhall tell you, The Shilob of the Prophetical Office of Chriſt. When Fleſh and
Tribe of Judab: ask David, and he ſhall tell you, Blood have done their worſt, they can be but
The King
of Glory : ask Iſaiah, he ſhall tell you, ſuch as he will make them: If the Legions of Hell
Immanuel, Wonderful, Councellor, The mighty combine with the Potentates of the Earth, they
God, The everlaſting Father, The Prince of cannot go beyond the reach of their Tether":
Peace : ask Feremy, and he ſhall tell you, The Whether they riſe or ſit ſtill, they ſhall by an in-
righteous Branch: ask Daniel, he ſhall tell you, fenfible Ordination perform that will of the Ala
The Meſſiah : ask Fohn the Baptift, he ſhall tell mighty, which they leaſt think of, and moſt op-
you, The Lamb of God: if ye ask the
the Prophets, he hath told you, This is my be With
loved son, in whom I am well pleaſed : Yea, if O Saviour, doſt thou paſs through the Streets of
all theſe be too good for you to conſult with, the Feruſalem to the Temple ; thy firſt Walk was not
Devils themſelves have been forced to ſay, I know to Herod's Palace, or to the Market-places, or
who thou art, even that Holy One of God: on Burſes of that populous City, but to the Temple;
no fide hath Chriſt left himſelf without a Teſti- whether it were out of Duty, or out of Need :
mony; and accordingly, the Multitude here, have As a good Son when he comes from far, his firſt
their Anſwer ready, This is Jeſus, the Prophet of Na- alighting is at his Father's Houſe ; neither would
Zareth in Galilee.
he think it other than prepoſterous, to viſit Stran-
Ye under-value your Maſter, Oye well-mean-gers before his Friends, or Friends before his Fa-
ing Followers of Chriſt : A Prophet ? Yea, more ther: Beſides, that the Temple had more uſe of
than a Prophet ? John Baptiſt was fo, yet was but thy Preſence; both there was the moſt Diſorder,
the Harbinger of this Meſliah : this was that God, and from thence, as from a corrupt Spring, it il-
by whom the Prophets were both ſent and in- ſued forth into all the Channels of Feruſalem : A
ſpired : Of Nazareth, ſay you? Ye miſtake him; wiſe Phyſician enquires firſt into the State of the
Bethlebem was the Place of his Birth, the Proof of Head, Heart, Liver, Stomach, the vital and chief
his Tribe, the Evidence of his Mefliahſhip: if Parts, ere he ask after the Petty-ſymptoms of the
Nazareth were honoured by his Preaching, there meaner and leſs-concerning Members. Surely all
was no reaſon he ſhould be diſhonoured by Naza- Good or Evil begins at the Temple ; if God have
reth: no doubt, he whom you confeſſed, pardoned there his own, if Men find there nothing but
the Error of your Confeffion; ye ſpake but ac-wholſome Inſtruction, holy Example, the Com-
cording to the common Style : the two Diſciples, mon-wealth cannot want ſome happy Tincture
in their walk to Emaus, after the Death and Re- of Piety, Devotion, Sanctimony. As that fra-
furrection of Chriſt, give him no other Title : grant Perfume from Aaron's Head ſweetens his ut-
This Belief paſſed currant with the People ; and moſt Skirts.
thus high even the vulgar Thoughts could then Contrarily, the Diſtempers of the Temple can-
riſe; and, no doubt, even thus much was for that not but affect the ſecular State: as therefore the
-Time very acceptable to the Father of Mercies. good Husbandman, when he ſees the Leaves
If we make Profeſſion of the Truth, according grow yellow, and the Branches unthriving, looks
to our Knowledge, though there be much Im- preſently to the Root ; ſo didſt thou, O holy Sa-
perfection in our Apprehenſion and Delivery, the viour, upon the ſight of the Diſorders ſpread over
Mercy of our good God takes it well; not judg- Jeruſalem and Judea, addreſs thy ſelf to the redia
ing us for what we have not, but accepting us, fying of the Temple,
No
134
e que l'ad Contemplations.

No ſooner is Chriſt alighted at the Gate of the There is a Reverence due to God's Houſe for
Outer-Court of his Father's Houſe, than he falls the Owner's fake, for the Services fake ; fecular
to work : Reformation was his Errand ; that he and profane Adions are not for that ſacred Roof,
roundly attempts : that holy Ground was pro much leſs uncivil and beaſtly; What but Holineſs
faned by ſacrilegious Barterings : within the third can become that Place which is the Beauty of Ho-
Court of that facred Place was a publick Mart lineſs.
held: here was a Throng of Buyers and Sellers;
The faireft Pretences cannot bear out a Sin
though not of all Commodities, (the Jews were with God ; never could there be more plauſible
not lo irreligious) only of thoſe Things which Colours taft upon any Act; the convenience,
were for the uſe of Sacrifice ; the Iſraelites came the neceſſity of Proviſions for the Sacrifice; yet
many of them from far; it was no leſs from Dan through all theſe do the fiery Eyes of our Saviour
to Beerſheba than the Space of an hundred and ſee the foul Covetoufneſs of the Prieſts, the Fraud
threeſcore Miles ; neither could it be without of the Money-Changers, the intolerable Abuſe
much inconvenience for them to bring their Bul- of the Temple : common Eyes may be cheated
locks, Sheep, Goats, Lambs, Meal, Oil, and ſuch with eaſie Pretexts ; but he that looks through
other holy Proviſion with them, up to Jeruſalem : the Heart at the Face, juſty anſwers our Apolo-
order was taken by the Prieſts, that theſe might, gies with Scourges.
for Money, be had cloſe by the Altar ; to the None but the Hand of publick Authority muſt
Eaſe of the Offerer, and the Benefit of the Seller, reform the Abuſes of the Temple ; if all be out
and perhaps no Diſprofit to themſelves; the Pre- of Courſe there, no Man is barred from Sorrow;
tence was fair , the Practice unſufferable ; the the Grief may reach to all, the Power of Refor-
great Owner of the Temple comes to vindicate mation, only to thoſe whom it concerneth : it
the Reputation and Rights of his own Houſe; was but a juſt Queſtion, though ill propounded to
and in an Indignation at that ſo foul Abuſe, lays Moſes
, who made thee a Judge, or a Ruler? We
fiercely about him; and with his three-ſtringed muſt all imitate the Zeal of our Saviour, we may
Scourge, whips out thoſe facrilegious Chapmen, not imitate his Correction ; if we ſtrike uncalled,
caſts down their Tables, throws away their Baf-
we are juſtly ſtricken for our Arrogation, for our
kets, ſcåtters their Heaps, and ſends away their Preſumption ; a tumultuary Remedy may prove
Cuſtomers with ſmart and horror.
a Medicine worſe than the Diſeaſe.
With what Fear and Aſtoniſhment did the re But what ſhall I ſay of fo ſharp and imperious
pining Offenders look upon fö unexpected a Ju- an Ac, from fo meek an Agent? Why did not
Iticer? Whilft their conſcience laſhed them more the Prieſts and Levites (whoſe this Gain partly
than thoſe Cords, and the Terror of that meek was) abet theſe Money-Changers, and make
Chaſtifer more affrighted them than his Blows? Head againſt Chrift? Why did not thoſe Multi-
Is this that mild and gentle Saviour that came to tudes of Men ſtand upon their Defence, and
take upon him our Seripes
, and to undergo the wreſt that Whip out of the Hand of a ſeem-
Chaſtiſements of our Peace? Is this that quiet ingly weak and unarmed Prophet ? But inſtead
Lamb, which before his Shearers openeth not his hereof run away, like Sheep from before him ;
Mouch ? See now how his Eyes ſparkle with ho- not daring to abide his Preſence, though his Hand
ly Anger, and dart forth Beams of Indignation, had been ſtill ? Surely, had theſe Men been fo
in the faces of theſe guilty Collybiſts ; ſee how many Armies, yea, ſo many Legions of Devils
,
his Hands deal Strokes and Ruine : Yea, thus, thus when God will aſtoniſh and chaſe them, they
it became thee, O thou gracious Redeemer of cannot have the power to ſtand and refift: How
Men, to let the World ſee, thou haft not loſt thy eaſie is it for him that made the Heart, to put ei-
Juſtice in thy Mercy; that there is not more Le-ther Terror or Courage into it at Pleaſure ? o sa-
nity in thy Forbearances, than Rigour in thy viour, it was none of thy leaft Miracles, that
juft Severity ; that thou canſt thunder as well as thou didſt thus drive out a World of able Offen
Thine.
ders, in ſpight of their Gain and ſtomachful Rem
This was not thy firſt Ad of this kind ; at the folutions; their very Profit had no Power to ſtay
entrance of thy publick Work, thou beganft ſo, them againſt thy Frowns. Who hath refifted
as thou now ſhutteſt up, with purging thine Houſe. thy Will ? Mens Hearts are not their own
Once before, had theſe Offenders been whipt out they are, they muſt be ſuch as their Maker will
of that holy Place, which now they dare again have them.
defile. Shame and Smart is not enough to re-
claim obdur'd Offenders : gainful Sins are not
eaſily checked, but leſs eaſily maſtered : thefe bold
The Figg-Tree curſed.
Flies, where they are beaten off, will alight again.
He that is filthy will be filthy ftill.
Oft yet had our Saviour been (beſides this) in Hen in this State, our Saviour had rid
WH
the Temple, and often had ſeen the ſame Diſor through the Streets of Jeruſalem, that
der; he doth not think fit to be always whip- Evening he lodged not there; whether he would
ping; it was enough, thus twice to admoniſh and not, (that after lo publick an Acclamation of the
chaſtife them before their Ruine: that God, who People he might avoid all ſuſpicion of Plots, or
hates Sin always, will not chide always, and Popularity (even unjuſt Jealouſies muſt be fhun-
ſtrikes more feldom; but he would have thoſe ned, neither is there leſs Wiſdom in the pre-
few Stroaks perpetual Monitors; and if thoſe vention, than in the remedy of Evils) or,
prevail not, he ſmites but once ; it is his uniform whether he could not, for want of an Invitation
Courſe firſt the Whip, and if that ſpeed not, then Hoſanna was better cheap than an Entertainment
the Sword.
lamo
and perhaps, the Envy of ſo ftomached a Refor-
mation,

The Fig-/ ree' Curjed.
not in
mation, diſcouraged his hoſts : How ever, he goes Humanity, that thou (as Man) kneweit not all
that Evening, ſupperleſs, out of Feruſalem ; Oʻun- Things at once, than that thou wert
thankfull Citizens; do ye thus part with your nothy Childhood at thy full growth. But hercin
leſs meek, than glorious King His title was not I doubt not to ſay, it is more likely thou camuft
more proclaimed in your Sreets, than your own in- purpoſely to this Tree; knowing the barrenneſs
gratitude. If he hath purged the Temple, yet your of it anſwerable to the Seaſon ; and fore-reſolv-
Hearts are foul; There is no wonder in Mens un-ing the Event; that thou mighteſt hence ground
worthineſs, there is more then wonder in thy mer the occaſion of ſo inſtructive a Miracle; like as
cy; O thou Saviour of Men, that wouldſt yet re-
thou kneweſt Lazarus was dying, was dead, yet
turn thither, where thou wert fo palpably diſre- wouldeſt not ſeem to take notice of his Dittolu-
garded ; If they gave thee not thy Supper, thou tion, that thou mighteſt the more glorifie thy
giveft them their Breakfaſt; If thou maiſt not
Power in his Reſuſcitation : It was thy willing
ipend the Night with them, thou wilt with them and determined Diſapointment for a greater
ſpend the Day; O love of unthankful Souls! nct Purpoſe.
diſcourageable by the moſt hateful Indignities;
But why didſt thou curſe a poor Tree for the
by the baſeft Repulſes! what burden canſt thou
want of that Fruit, which the Seaſon yielded
fhrink under, who canſt bear the weight of in- not? If it pleaſed thee to call for that, which it
gratitude
could not give, the Plant was innocent, and if in-
Thou that giveſt food to all things living, art nocent, why curſed ? 0 Saviour, it is fitter for
thy ſelf hungry; Martha, Mary, and Lazarus kept us to adore, than to examin; we may be fawcy
not fo poor an Houſe, but that thou mighteft in inquiring after thee, and fond in anſwering
have eaten ſomething at Bethany ; whether thine for thee.
haft out-run thine appetite ; or whether, on pur If that, Seaſon were not for a Ripe fruit, yet for
poſe thou forbareſt repaſt to give opportunity to ſome fruit it was ; Who knows not the nature
thine enſuing Miracle, I neither ask, nor reſolve ; of the Fig-Tree to be always bearing? that Plant
this was not the firſt time that thou waſt hungry; (if not altogether barren) yields a continual Suc-
as thou wouldſt be a Man, fo thou wouldſt ſuffer ceſſion of increaſe; whilſt one Fig is ripe, ano-
thoſe infirmities, that belong to humanity; Thou ther is green; the fame Bough can content both
cameft to be our High prieſt; it was thy act, and our Taſt, and our Hope ; this Tree was defe-
intention, not only to intercede for thy People, live in both; yielding nothing but an empty
but to transferre unto thy Self, as their Sins, fo fhade to the miſ-hoping Traveller.
their Weakneſſes and Complaints; thou knoweſt Beſides that I have learnt that thou, O Saviour,
to pity what thou haft felt : Are we pinched wert wont not to ſpeak only, but to work Parables;
with want, we indure but what thou didft
, we and what was this other than a real Parable of
have reaſon to be patient; thou induredſt what thine ? All this while hadſt thou been in the World,
we do, we have reaſon to be thankful.
thou hadít given many Proofs of thy mercy (the
But what ſhall we ſay to this thine early Hun- Earth was full of thy goodneſs) none of thy Judg-
ger? the Morning, as it is priviledged from ex ments ; now immediately, before thy paſſion, thou
ceſs, fo from need; the Stomach is not wont to thoughtſt fit to give this double demonſtration of
riſe with the Body : Surely, as thine occaſions were, thy juſt auſterity; how elſe ſhould the World have
no Seaſon was exempted from thy want; thou ſeen thou canſt be ſevere, as well as meek, and mer-
hadſt ſpent the Day before in the holy Labour of cifull ; And why mighteſt not thou, who madeſt
thy Reformation after a fupperleſs departure all things, take' liberty to deſtroy a Plant for
thou ſpent'ſt the Night in Prayer ; no Meal re-thine own glory: Wherefore ſerve thy beſt Crea-
freſhed thy Toil: what do we think much to for tures but for the Praiſe of thy mercy, and juſtice?
bear a Morſel, or to break a Sleep for thee, who What great matter was it, if thou, who once
didſt thus neglect thy ſelf for us?
ſaidft, Let the Earth bring forth the Herb yield-
As if Meat were no part of thy Care, as if any ing Seed, and the Tree yielding the Fruit of its
Thing would ſerve to Itop the Mouth of Hunger; own kind; fhalt now fay, Let this Fruitleſs Tree
thy Breakfaſt is expected from the next Tree. A wither? All this yet was done in Figure ; In this
Fig-Tree grew by the Way-ſide, full grown, well act of thine, I ſee both an Embleme, and a Pro-
ſpread, thick leaved; and ſuch as might promiſe phefy. How didſt thou herein mean to teach thy
enough to a remote Eye ; thither thou cam'ſt to Diſciples, how much thou hateſt an unfruitfil
feek that, which thou foundeſt not; and not Profeſſion; and what Judgments thou meanteſt to
finding what thou foughteſt, as diſpleaſed with bring upon that barren Generation? Once before,
thy diſappointment, curſedſt that Plant which hadít thou compared the Jewiſh Nation to a Fig-
deluded thy hopes; thy breath inſtantly blaſted tree in the midſt of thy Vineyard; which after
that deceitful Tree ; ic did (no otherwiſe than three years Expectation, and Culture, yielding no
the whole world muſt needs do) wither, and die Fruit, was by thee, the Owner, doomed to a ſpeedy
with thy Curſe.
Exciſion ; now thou acteſt, what thou then ſaidít';
O Saviour, I had rather wonder at thine No Tree abounds more with Leaf, and Shade; no
Adions, than diſcuſs them. If I ſhould ſay Nation abounded more with Ceremonial Obſer-
that, as Man, thou either kneweſt not, or con- vations, and Semblances of Piety ; Outward
ſideredít not of this Fruitleſneſs, it could no feſſion, where there is want of inward Truth, and
Way prejudice thy Divine Omniſcience ; this real Practice, doth but help to draw on, and ag-
Infirmity were no worſe than thy Wearineſs, or gravate Judgment : Had this Fig-tree been utterly
Hunger ; It was no
no more diſparagement to bare, and leaf-leſs, it had perhaps eſcaped the
thee, to grow in Knowledge, than in Stature ; Curfe. Hear this ye vain Hypocrites, that care on-
neither was it any more diſgrace to thy perfect I ly to thew well, never caring for the fincere truth
of

pro-
136
Contemplations.
of a conſcionable Obedience ; your fair Out-ſide his Trade, whileft he is bartering even for his
ſhall be ſure to help you to a Curſe.
Maſter, What will ge give me, and I will deliver
That which was the fault of this Tree, is the him unto you? Saidſt thou not well, O Saviour,
Puniſhment of it, fruitleſneſs: Let no Fruit grow ! have choſen you twelve, and one of you
on thee hence forward for ever ; Had the Boughs is a Devil; thou that kneweſt to diſtinguiſh
been appointed to be torn down, and the Body betwixt Men, and Spirits, calleſt Judas by his
ſplit in pieces, the doom had been more eaſie ; right Name; Lo, he is become a Tempter to the
that juicy Plant might yet have recoverd, and worſt of Evils:
have lived to recompence this deficiency ; now, Wretched Judas, whether ſhall I more abhor thy
it ſhall be what it was, fruitleſs : Wo be to that Treachery, or wonder at thy Folly? What will
Church, or Soul, that is puniſhed with her own they, what can they give thee valuable to that
Sin : outward Plagues are but favour, in compa- Head, which thou proffereft to fale ? Were they
riſon of Spiritual Judgments.
able to pay, or thou capable to receive all thoſe
That Curſe might well have ſtood with a long precious Metals that are laid up in the ſecret Ca-
continuance ; the Tree might have lived long, bins of the whole Earth, how were this Price e
though fruitleſs; but no ſooner is the word pas- quivalent to the Worth of him that made them?
fed, than the Leaves flag, and turn yellow, the Had they been able to fetch down thoſe rich
Branches wrinkle, and thrink, the Bark diſcolours, and glittering Spangles of Heaven, and to have
the Root dryes, the Plant withers.
put them into thy Fiſt, what had this been to
O God, what Creature is able to abide the weigh with a God ? How baſely therefore, doſt
blaſting of the Breath of thy diſpleaſure ? Even thou ſpeak of chaffering for him, whoſe the World
the moſt great, and glorious Angels of Heaven, was ? What will ye give me? Alas, what were
could not ſtand one moment before thine Anger, they, what had they, miſerable Men, to pay for
but periſht under thy Wrath everlaſtingly. How ſuch a Purchaſe? The time was, when he that fet
irrefiftible is thy Power, how dreadful are thy thee on work could ſay, All the Kingdoms of the
Judgments ? Lord, chaſtiſe my fruitleſnefs, but pu- Earth, and the Glory of them are mine, and I
nish it not; at leaſt, puniſh it, but curſe it not, give them to whom I pleaſe ; all theſe will I give
left I wither, and be conſumed.
thee : Had he now made that offer to thee in this
woful Bargain, it might have carried ſome colour
of a Temptation; and even thus, it had been a
Match ill made ; but for thee to tender a Trade
CHRIST Betrayed. of ſo invaluable a Commodity, to theſe pelting
Petty-Chapmen, for thirty poor Silverlings, it was
Uch an eye-fore was Chriſt, that raiſed La no leſs baſe than wicked.
Zarus, and Lazarus, whom Chriſt raiſed, How unequal is this Rate? Thou that valuedſt
to the envious Prieſts, Scribes, Elders of the Mary's Ointment, which ſhe beſtowed upon the
Jews, that they conſult to murder both; whiles Feet of Chriſt, at three hundred Pieces of Silver,
either of them lives, neither can the glory of ſelleſt thy Maſter, on whom that precious Odour
thar Miracle die, nor the ſhame of the oppug-
was ſpent, at thirty. Worldly Hearts are penny-
wiſe and pound-fooliſh ; they know how to ſet
Thoſe malicious Heads are laid together in the high Prizes upon the worthleſs Traſh of this World,
Parlour of Caiaphas ; happy had it been for them, but for Heavenly things, or the God that owns
if they had ſpent but half thoſe thoughts, upon them, theſe they ſhamefully undervalue.
their own Salvation, which they miſ-imployed up-
And I will deliver him unto you. Falſe and pre-
on the deſtruction of the Innocent. At laſt, this re- ſumptuous Judas, it was more than thou couldſt
ſults, that force is not their way; Subtilty, and do; thy Price was not more too low, than thy Un-
Treachery muſt do that, which ſhould be vainly dertaking was too high. Had all the Powers of
attempted by Power.
Hell combined with thee, they could not have de-
Who is foʻfit to work this feat againſt Chriſt, as livered thy Maſter into the Hands of Men. The
one of his own ? There can be no Treaſon, where Ad was none but his own ; all that he did, all that
is not fome Truſt
. Who fo fit among the Do- he ſuffered was perfe&ly voluntary. Had he plea-
meſtiques, as he that bare the Bagg, and over ſed to refift, how eaſily had he with one Breath
lov'd that which he bare? That heart which hath blown thee, and thy Complices down into their
once enſlaved its ſelf to red and white Earth, Hell
. It is no thank to thee, that he would be de-
may be made any thing ; Who can truſt to the livered. O Saviour, all our
Safety, all our Com-
power of good Means, when Judas, who heard fort depends not ſo much upon thine Aa, as upon
Chriſt daily, whom others heard to preach Chriſt thy Will : In vain ſhould we have hoped for the
daily ; who daily faw Chriſts Miracles, and daily Benefit of a forced Redemption.
wrought Miracles in Chriſts Name, is (at his The Bargain is driven, the Price paid ; Judas
beſt ) a Thief; and ere long, a Traytor: That returns, and looks no leſs ſmoothly upon his Ma-
crafty and malignant Spirit which preſided in that fter and his Fellows, than as if he had done no dif-
bloody Council, hath eaſily found out a fit In-ſervice ; what cares he ? his Heart tells him he's
ftrument for this helliſh Plot. As God knows, ſo rich, though it tell him he's falfe: he was not now
Satan gueſſes who are his, and will be ſure to firſt an Hypocrite. The Paſſover is at hand, no
make uſe of his own. If Judas were Chriſt's Do- Man is ſo buſy to prepare for it, or more devoutly
meſtick, yet he was Mammon's Servant; he could forward to receive it, than Judas.
not but hate that Maſter whom he formally pro Oh the Sottiſhneſs, and Obdurateneſs of this son
feffed to ſerve, while he really ſerved that Maſter of Perdition! How many Proofs had he formerly
which Chriſt profeſſed to hate; He is but in of his Maſter's Omniſcience. There was no Day
wherein


Such

ners.


CHRIST Betrayed.
137
wherein he ſaw not that Thoughts and Things Courſes; and have fo bent their Eyes upon the
abſent came familiar under his cognizance : yet Profit or Pleaſure of their miſchievous Projects,
this Miſcreant dares plot a ſecret Villany againſt that they will not ſee Hell lye open before themi
his Perſon, and face it : if he cannot be honeſt, in the way.
yet he will be cloſe. That he may be notoriouſly As if that ſhameleſs Man meant to outbrave all
impudent, he ſhall know he is deſcried; while Accuſations, and to outface his own Heart, he
he thinks fit to conceal his Treachery, our Sa- dares ask it too, Maſter, is it I? No Diſciple ſhall
viour thinks not fit to conceal the Knowledge of more zealouſly abominate that Crime, than he
that treacherous Conſpiracy. Verily, I ſay unto you, that foſters it in his Boſom: Whatever the Search-
that one of you shall betray me : Who would not think er of Hearts knows by him, is lock'd up in his own
but that diſcovered Wickedneſs ſhould be aſhamed Breaſt; to be perfidious is nothing, ſo he may be
of it ſelf ? Did not fudas (think we) bluſh and ſecret : His Maſter knows him for a Traitor, it is
grow pale again; and caſt down his guilty Eyes, not long that he ſhall live to complain ; his Fel-
and turn away his troubled Countenance at ſo gal- lows think him honeſt; all is well while he is well
ling an Intimation? Cuſtom of Sin ſteels the Brow, eſteemed. Reputation is the only Care of falſ:
and makes it incapable of any relenting Impreffi- Hearts, not truth of being, not conſcience of Me-
ons. Could the other Diſciples have diſcerned any rit ; ſo they may ſeem fair to Men, they care not
Change in any one of their Faces, they had not how foul they are to God.
been fo forrowfully affected with the Charge: Had our Saviour only had this Knowledg at the
Methinks, I ſee how intentively they bent their ſecond hand, this Boldneſs had been enough to
Eyes upon each others, as if they would have make him ſuſpect the Credit of the beſt Intelli-
look'd thro' thoſe Windows down into the Boſom; / gence; who could imagine that a guilty Man
with what Self-confidence, with what mutual dares thus brow-beat a juít Accuſation? Now he
Jealouſy, they peruſed each others Foreheads; whoſe piercing and unfailing Eyes ſee things as
and now, as rather thinking fit to diſtruſt their they are, not as they ſeem, can peremptorily con-
own Innocence, than their Maſter's Affertion, vince the Impudence of this hollow Queſtioniſt,
each trembles to ſay Lord is it I? It is poſſible there with a direct Affirmation, Thou haſt ſaid. Fooliſh
may lurk ſecret Wickedneſs, in ſome blind Corner Traitor, couldft thou think that thoſe blear Eyes
of the Heart, which we know not of. It is pof- of thine would endure the Beams of the Sun, or
fible, that Time and Temptation working upon that counterfeit Slip the Fire ? Was it not ſufficient
our Corruption, may at laſt draw us into ſome for thee to be ſecretly vicious, but thou muſt pre-
fuch Sin, as we could not fore-believe : Whither ſume to conteſt with an omniſcient Accuſer? Haft
may we not fall, if we be left to our own Strength? thou yet enough? Thou ſuppoſedít thy Crime un-
It is both wiſe and holy to miſ-doubt the worſt : known; to Men it was ſo ; had thy Mafter been
Lord is it I ?
no more, it had been fo to him ; now his Know-
In the mean time, how fair hath Judas (all this ledg argues him divine: How doſt thou yét re-
while) carried with his Fellows ? Had his former folve to lift up thy Hand againſt him, who knows
Life bewrayed any Falfhood or Miſdemeanor, they thine Offence, and can either prevent or revenge
had foon found where to pitch their juft Suſpicion; it? As yet, the Charge was private, either not
now Fudas goes for ſo honeft a Man, that every heard, or not obſerved by thy Fellows. It ſhall be
Diſciple is rather ready to ſuſpect himſelf than at firſt whiſpered to one, and at laſt known to all.
him ; it is true he was a Thief, but who knows Baſhful and penitent Sinners are fit to be conceal-
thac beſides his Maker? The out-ſides of Men are ed ; Shame is meet for thoſe that have none.
no leſs deceitful than their Hearts. It is not more Curioſity of Knowledg is an old Diſeaſe of hu-
unſafe to judge by outward Appearances, than it man Nature, beſides, Peter's Zeal would not let
is uncharitable not to judge ſo.
him dwell under the Danger of ſo doubtful a Cri-
Oh the head-ſtrong Reſolutions of Wickedneſs, mination ; he cannot but fit on Thorns, till he
not to be check'd by any Oppoſition ! who would know the Man. His Signs ask what his Voice dare
not but have thought if the notice of an intended not. What Law requires all Followers to be equally
Evil could not have prevented it, yet that the beloved ? Why may not our Favours be freely di-
Threats of Judgment should have affrighted the ſpenced where we like beſt, without Envy, without
boldeſt Offender. Judas can fit by and hear his Prejudice ? None of Chriſt's Train could complain
Mafter fay, Wo be to the Man by whom the Son of of Neglect. Fohn is higheſt in Grace. Blood,
Man is betrayed; it had been better for that Man never Affe&ion, Zeal, Diligence have endear'd him a-
to have been born ; and is no more blank'd than ve-bove his Fellows; he that is deareft in Reſpect is
ry Innocence; but thinks, What care I? I have next in Place; in that form of ſide-fitting at the
the Money ; I ſhall eſcape the Shame; the Fact Table, he leaned on the Bofom of Jeſus ; where is
Ihall be clofe, the Match gainful : it will be long more Love, there may be more Boldneſs. This
ere I ſhall get ſo much by my Service ; if I fare Secrecy and Intireneſs privileges Fohn to ask that
well for the preſent, I ſhall ſhift well enough for ſafely, which Peter might not without much Incon-
the fucure. Thus ſecretly he claps up another venience, and peril of a Check. The beloved
Bargain. He makes a Covenant with Leath, and Diſciple.well underſtands this filent Language, and
with Hell an Agreement. Judas, didſt thou dares put Peter's Thought into Words : Love ſhut-
ever hear ought but Truth fall from the Mouth teth out Fear. O Saviour, the confidence of thy
of that thy divine Maſter? Canſt thou diftruft Goodneſs emboldens us not to fhrink at any Suit.
the Certainty of that dreadful Menace of Ven- | Thy Love ſhed abroad in our Hearts bids us ask
geance ? How then durſt thou perſiſt in the pur- that, which in a Stranger were no better than Prea
poſe of fo flagitious and damnable a Villany? Re- fumption. Once when Peter ask'd thee a Queſtion
folved Sinners run on deſperately in their wicked concerning Fohn, What shall this Man do ? He re-
$f
ceived


138
Contemplations.

ceived a ſhort Anſwer, What is that to thee? Now, begin) after the Sop, Satan entred; as in every grofs
when Fehn asks thee a Queſtion (no leſs ſeem- Sin which we entertain, we give Harbour to that
ingly curious) at Peter's Inſtance, who is it that evil Spirit, ſo in every degree of growth in Wic-
betrays thee? However, thou mightít have returned kedneſs, new hold is taken by him of the Heart :
him the fame Anſwer (ſince neither of their Per- no ſooner is the Foot over the Threſhold, than
ſons was any more concerned) yet thou con we enter into the Houſe; when we paſs thence
deſcendeſt to a mild, and full (though ſecret) into the inner Rooms, we make ſtill but a perfe&
Satisfaction: there was not ſo much difference in Entrance. At firſt Satan entred to make the Houſe
the Men, as in the Matter of the Demand ; no of Judas's Heart his own; now he enters into it,
Occaſion was given to Peter of moving that Que- as his own; the firſt Purpoſe of Sin opens the
ſtion concerning John ; the indefinite Affertion Gates to Satan ; Conſent" admits him into the
of Treaſon amongſt the Diſciples, was a moſt juft Entry ; full reſolution of Sin gives up the Keys
Occaſion of moving Fohn's Queſtion for Peter and to his Hands, and puts him into abſolute poffefa
himſelf. That which therefore was timerouſly fion. What a plain difference there is betwixt
demanded, is anſwered graciouſly; He it is to whom the regenerate and evil Heart ? Satan lays Siege
I shall give a Sop, when I have dipped it : And he gave to the beſt by his Temptations : and ſometimes,
the sop to Judas: How loth was our Saviour to upon Battery and Breach made, enters; the other
name him, whom he was not unwilling to de- admits him by willing Compoſition; when he is
ſign? All is here expreſſed by dumb ſigns; the entred upon the Regenerate, he is entertained
Hand ſpeaks what the Tongue would not; in with perpetual Skirmiſhes, and by an holy Vio-
the ſame Language, wherein Peter asked the Que-lence at laſt repulſed; in the other he is plauſibly
ſtion of Fohn, doth our Saviour ſhape an Anſwer received, and freely commandeth : Oh, the ad-
to Fohn : what a Beck demanded, is anſwered by mirable Meekneſs of this Lamb of God! I ſee
a Sop.
not a Frown, I hear not a Check; but, What
O Saviour, I do not hear thee fay, Look on thou doeſt, do quickly: Why do we ſtartle at our
whomſoever I Frown, or to whomſoever I do a petty Wrongs, and ſwell with Anger, and break
publick Affront, that is the Man; but, To whom- into furious Revenges upon every Occafion, when
foever I ſhåll give a Sop: ſurely a By-ſtander would the Pattern of our Patience lets not fall one harih
have thought this Man deep in thy Books, and Word upon ſo foul and bloody a Traitor ? Yea,
would have conſtrued this Ad, as they did thy ſo fairly is this carried, that the Diſciples, as yet,
Tears for Lazarus : See how he loves him : To can apprehend no change; they innocently think
carve a Man out of thine own Diſh, what could of Commodities to be bought, when Chrift ſpeaks
it ſeem to argue but a ſingularity of Reſpect of their Mafter fold; and, as one that longs to
Yet, lo, there is but one whom thou hateft, one be out of Pain, haftens the Pace of his irreclaim-
only Traitor at thy Board, and thou giveft him a able Conſpirator ; That thou doelt, do quickly: it is
Sop: the outward Gifts of God are not always one thing to ſay, Do what thou intendeít ; and
the Proofs of his Love: yea, ſometimes are be- another to ſay, Do quickly what thou doeft :
ſtowed in Diſpleaſure : Had not he been a wiſe there was Villany in the Deed; the Speed had
Diſciple that ſhould have envied the great Favour no Sin; the Time was harmleſs, whilft the Man
done to Fudas, and have ſtomached his own Pre- and the Act was wicked : Oh Judas, how happy
terition? So fooliſh are they, who meaſuring had it been for thee, if thou hadft never done
Gods Affe&ion by temporal Benefits, are ready what thou perfidiouſly intendedft? but ſince thou
to applaud proſpering Wickedneſs, and to grudge wilt needs do it, Delay is but a Torment.
outward Bleſſings, to them which are uncapable That ſteelly Heart yet relents not; the obfirmed
of any better.
Traitor knows his Way to the High-Prieſts Hall,
After the Sop, Satan entred into Judas: better and to the Garden ; the Watch-word is already
had it been for that treacherous Diſciple to have given, Hail Maſter, and a kiſs : Yet inore Hypo-
wanted that Morſel ; not that there was any Ma- criſie ? Yet more Preſumption upon ſo over-
lignity in the Bread; or, that the Sop had any ftrained a Lenity? How kneweſt thou, O thou
Power to convey Satan into the Receiver; or, falſe Traytor, whether that facred Cheek would
that by a neceſſary Concomitance that evil Spi- ſuffer it ſelf to be defiled with thine impure
rit was in, or with it ; Favours ill uſed make the Touch ? Thou well foundſt thy Treachery was
Heart more capable of farther Evil ; that wicked unmasked, thine Heart could not be ſo falſe to
Spirit commonly takes occaſion by any of God's thee, as not to tell thee how hateful thou wert;
Gifts, to aſſault us the more eagerly : after our go, kiſs, and adore thoſe Silverlings, which thou
Sacramental Morfel, if we be not the better, we art too ſure of; the Maſter whom thou haft fold
are ſure the worſe : I dare not ſay, yet I dare is not thine : But, Oh, the impudence of a de-
think that Judas, comparing his Maſter's Words, plored Sinner ! That Tongue which hath agreed
and John's Whiſperings with the tender of this to ſell his Maſter, dares ſay, Hail ; and thoſe Lips
Sop, and finding himſelf thus denoted, was now that have paſſed the Compact of his Death, dare
ſo much the more irritated to perform what he offer to kiſs him, whom they had covenanted to
had wickedly purpoſed : Thus Satan took Advan- kill : it was God's Charge of old, Kiſs the Son, left
tage by the Sop, of a farther Poffeffion; twice he be angry : Oh Saviour, thou hadſť reaſon to be
before had that evil Spirit made a palpable entry angry with this Kiſs; the Scourges, the Thorns,
into that leud Heart ; firſt, in his Covetouſneſs the Nails, the Spear of thy Murderers were not
and Theft; thoſe ſinful Habits could not be with ſo painful, fo piercing, as this Touch of Judas :
out that Author of Ill: then, in his damnable Re- all theſe were in this one alone ; the Stabs of an
ſolution, and Plot of ſo heinous a Conſpiracy Enemy cannot be fo grievous, as the skin-deep
againſt Chriſt; yet now (as if it were new to Wounds of a Diſciple.
The
The Agony.
139
The Agony.
W!
nay, this Condition, what could all the Angels
of Heaven (as of themſelves ) do to fuccour
thee? What Strength could they have but from
thee? What Creature can help, when thou com-
Hat à Preface do I find to my Saviour's plaineſt ? It muſt be only the ſtronger, that can
Paſſion ? An Hymn and an Agony: A aid the weak.
cheerful Hymn, and an Agony no leſs forrowful: Old and holy Simeon could fore-lay to thy bleſ-
An Hymn begins, both to raiſe and teſtifie the ſed Mother, that a Sword ſhould pierce through her
courageous Reſolutions of his Suffering; an Ago- Soul : But, alas, how many Swords at once pierce
ny follows, to ſhew that he was truly ſenſible of thine ? Every one of theſe words is both ſharp
thoſe Extremities, wherewith he was reſolved to and edged ; My Soul is exceeding ſorrowful, even un-
graple. All the Diſciples bore their Part in that to Death: What human Soul is capable of the
Hymn ; it was fit they ſhould all ſee his com- Conceit of the leaſt of thoſe Sorrows that op-
fortable and divine Magnanimity, wherewith he preſſed thine? It was not thy Body that ſuffered
entred into thoſe fad Lifts ; only three of them now; the pain of Body, is but as the Body of
ſhall be allowed to be the Witneſſes of his Ago- Pain; the Anguilh of the Soul, is as the Soul of
ny; only thoſe three that had been the Witneſſes Anguiſh. That, and in that thou ſufferedit,
of his glorious Transfiguration ; that Sight had where are they, that dare ſo far diſparage thy Sor-
well fore-arm’d and prepared them for this: How row, as to ſay thy Soul fuffered only in Sympa-
could they be diſmaied to ſee his Trouble, who thy with thy Body; not immediately, but by par-
there faw his Majeſty ? How could they be dif- ticipation; not in its felf, but in its Partner?
maied to ſee his Body now ſweat, which they had Thou beſt kneweſt what thou felt'ſt, and thou
then ſeen to ſhine? How could they be daunted that felt'ſt thine own Pain, canit cry out of thy
to ſee him now accoſted with Judas and his Train, Soul. Neither didſt thou ſay, My Soul is trou-
whom they then faw attended with Moſes and bled; ſo it often was, even to Tears ; but My Soul
Elias? How could they be diſcouraged to hear is ſorrowful : as if it had been before affaulted ;
the Reproaches of baſe Men, when they had heard now poſſeſſed with Grief: nor yet this in any
the Voice of God to him from that excellent tolerable Moderation ; changes of Paffion are in-
Glory, This is my beloved Son, in whom I am well cident to every human Soul, but exceeding Sorrow-
pleaſed.
ful; yet there are Degrees in the very Extremi-
Now before theſe Eyes, this Sun begins to be ties of Evils ; thoſe that are moſt vehement, may
overcaſt with Clouds; He began to be ſorrowful and yet be capable of a Remedy, at leaſt a Relaxa-
very heavy : Many fad Thoughts; for Mankind, tion; thine was paſt theſe Hopes ; Exceeding for-
had he ſecretly hatched, and yet ſmothered in his rowful unto Death.
own Breaft, now his Grief is too great to keep What was it, what could it be, O Saviour, that
in ; My Soul is exceeding forrowful, even unto death : lay thus heavy upon thy divine Soul ? Was it the
o Saviour, what muſt thou needs feel, when thou fear of Death? Was it the fore-felt Pain, Shame,
faidſt ſo ? Feeble Minds are apt to bemoan them- Torment of thine enſuing Crucifixion? Oh poor
ſelves upon light Occaſions ; the Grief muſt needs and baſe Thoughts of the narrow Hearts of cow-
be violent that cauſeth a ſtrong Heart to break ardly and impotent Mortality ! How many thou-
forth into a paſſionate Complaint; Wo is me: ſands of thy bleſſed Martyrs have welcomed no
What a Word is this for the Son of God? Where leſs Tortures, with Smiles, and Gratulations? And
is that Comforter, which thou promiſedít to ſend have made a Sport of thoſe exquiſite Cruelties,
to others? Where is that thy Father of all Mer- which their very Tyrants thought unſufferable ?
cies, and God of all Comfort, in whoſe Preſence Whence had they this Strength but from thee?
is the fulneſs of Joy, and ac whoſe Right-hand If their Weakneſs were thus undaunted and pre-
there are Pleaſures for evermore? Where are thoſe valent, what was thy Power? No, no; it was
conſtant and cheerful Reſolutions of a fearleſs the fad Weight of the Sin of Mankind, it was
walking through the Valley of the Shadow of the heavy Burthen of thy Father's Wrath for our
Death? Alas, if that Face were not hid from Sin, that thus preſſed thy Soul, and wrung from
thee, whoſe Eſſence could not be diſ-united, thee theſe bitter Expreſſions.
thefe Pangs could not have been ; the Sun was What can it avail thee, O Saviour, to tell thy
withdrawn a while, that there might be a cool, Grief to Men? Who can eaſe thee, but he of
though not a dark Night, as in the World, ſo in whom thou ſaidit, My Father is greater than I: Lo,
thy Breaſt; withdrawn, in reſpect of Sight, not to him thou turneft, Futher, if it be poſſible, Lt
of Being; it was the hardeſt Piece of thy Suffer- this Cup paſs from me.
ings, that thou mutt be Diſconfolate.
Was not this that Prayer (O dear Chriſt)
But, to whom doit thou make this moan, o which in the Days of thy Fleſh thou offeredſt up
thou Saviour of Men, hard is that Man driven with ſtrong Crying and Tears, to him that was
that is fain to complain to his Inferiors : Had Pe- able to ſave thee from Death? Surely this was it ;
ter, or Hames, or Fobn, thus bewailed himſelf to never was Cry ſo ſtrong; never was God thus foá
thee, there had been Eafe to their Soul, in vent- licited. How could Heaven chufe but ſhake ac
ing it felf; thou hadſt been both apr to pity ſuch a Prayer from the Power that made it? How
them, and able to relieve them ; but now in that can my Heart but tremble to hear this Suit from
thou lamenteſt thy Caſe to them, alas, what If the Captain of our Salvation? O thou that faidſt,
fue couldſt thou expect? They might be afto- I and my Father are One, doft thou fuffer ought
niſh'd with thy Griet, but there is neither Power from thy Father, but what thou wouldit, whac
in their Hands to free thee from thoſe Sorrows, thou determinedít? Was this Cup of thine either
nor Power in their Compaſſion to mitigate them: caſual or forced? Wculdft thou with for what
thon
1

SIT 2

140
Contemplations.
thou kneweſt thou wouldit not have poſſible ? thoſe Pores, before thy Wounds were opened by
Far, far be theſe mif-raiſed Thoughts of our Ig; thy Tormentors: O that my Heart
could bleed
norance and Frailty ; thou cam'ſt to ſuffer, and unto thee with true inward Compunction for thoſe
thou wouldít do what thou cam’ft for ; yet fince Sins of mine, which are guilty of this thine Ago-
thou wouldft be a Man, thou wouldſt take all of ny, and have drawn Blood of thee both in the
Man, fave Sin ; it is but human (and not finful Garden and on the Croſs : wo is me, I had been
to be loth to ſuffer what we may avoid ; in this in Hell
, if thou hadft not been in thine Agony :
Velleity of thine thou wouldſt fhew what that I had ſcorched, if thou hadît not ſweat : Oh, lec
Nature of ours, which thou hadſt affumed, could me abhor my own Wickedneſs, and admire and
incline to wiſh ; but in thy Reſolution, thou bleſs thy Mercy.
wouldſt ſhew us what thy victorious Thoughts But, ye bleſſed Spirits, which came to com-
raiſed, and affifted by thy divine Power had de- fort my conflicted Saviour, how did ye look up-
terminarely pitched upon; Nevertheleſs, not as I on this Son of God, when ye faw him labouring
will, but as thou wilt : As Man thou hadít a Will for Life, under theſe violent Temptations ? With
of thine own; no human Soul can be perfect what Aſtoniſhment did ye behold him bleeding
without that main Faculty ; that Will, which na- whom ye adored ? In the Wilderneſs, after his
turally could be content to incline towards an Duel with Satan, ye came and miniſtred unto
exemption from Miſeries, gladiy veils to that di- him; and now, in the Garden, whilft he is in an
divine Will, whereby thou art deſigned to the harder Combat, ye appear to ſtrengthen him :
Chaſtiſements of our Peace : thoſe Pains, which Oh, the wiſe and marvellous Diſpenſation of the
in themſelves were grievous, thou embraceſt as Almighty! Whom God will affid, an Angel ſhall
decreed ; ſo as thy Fear hath given place to thy relieve; the Son ſhall ſuffer, the Servant ſhall com-
Love and Obedience. How ſhould we have fort him; the God of Angels droopeth, the Angel
known theſe Evils ſo formidable, if thou hadſt of God ſtrengthens him,
not, in half a Thought, inclined to deprecate Bleſſed Jeſu, if as Man thou wouldſt be made a
them? How could we have avoided ſo formida- little lower than the Angels, how can it diſparage
ble and deadly Evils, if thou hadît not willingly thee to be attended and cheared up by an Angel ?
undergone them? We acknowledge thine holy Thine Humiliation would not diſdain Comfort
Fear, we adore thy divine Fortitude.
from meaner Hands: How free was it for thy Fa-
Whilſt thy Mind was in this fearful Agitation, ther, to conveigh ſeaſonable Conſolations to thine
it is no marvel if thy Feet were not fixed; thy humbled Soul, by whatſoever means ? Behold,
Place is more changed than thy Thoughts, one though thy Cup ſhall not pafs, yet it ſhall be
while thou walkeſt to thy drouzy Attendants, and ſweetned : What if thou ſee not ( for the time)
ftirreft up their needful Vigilancy, then thou thy Father's Face, yet thou ſhalt feel his Hand
returnedft to thy paſſionate Devotions; thou what could that Spirit have done without the
falleſt again upon thy Face; if thy Body be hum- God of Spirits ? O Father of Mercies, thou maiſt
bled down to the Earth, thy Soul is yet lower ; bring thine into Agonies, but thou wilt never
thy Prayers are ſo much more vehement as thy leave them there ; in the midſt of the Sorrows of
Pangs are ; And being in an Agony be prayed more my Heart, thy Comforts ſhall refreſh my Soul ;
earneſtly; and his Sweat was as it were great whatſoever be the Means of my Supportation, i
Drops of Blood falling down to the Ground. O know and adore the Author.
my Saviour, what an Agony am I in, whilft I
think of thine? What Pain, what Fear, what
Strife, what Horror was in thy facred Breaft?
How didit thou ftruggle under the weight of our PETER and MALCHUS: Or,
Sins, that thou thus ſweateſt, that thou thus
CHRIST Apprehended.
bleedeft ? All was Peace with thee, thou wert
One with thy Coeternal and Coeſſential Father;
all the Angels worfhipduthee achanothile der ehine Where renoic Savintei didft thou take thoſe
Infiniteneſs. It was our Perſon that feoffed thee their Fellows, but that thou expectedft ſome Com-
in this Miſery and Torment; in that thou fa- fort from their Preſence? A ſeaſonable Word may
ſtainedſt thy Father's Wrath and our Curſe; if ſometimes fall from the meaneſt Attendant; and
eternal Death be unſufferable, if every Sin de the very Society of thofe we truſt, carries in it
ſerve eternal death, what, what was it for thy ſome kind of Contentment : Alas, what broken
Soul in this ſhort time of thy bitter Paffion, to Reeds are Men? Whilft thou art ſweating in thine
anſwer thoſe Millions of eternal Deaths, which Agony, they are fnorting ſecurely; Admonitions,
all the Sins of all Mankind had deſerved from the Threats, Intreaties, cannot keep their Eyes open;
juft Hand of thy Godhead ? I marvel not if thou thou telleft them of Danger, they will needs
bleedett a Sweat, if chou ſweateſt Blood: if the dream of Eaſe ; and, though twice rouzed (as
Moiſture of that Sweat be from the Body, the if they had purpoſed this Neglea) they careleſly
Tincture of it is from the Soul ; as there never ſleep out thy Sorrow and their own Peril : What
was ſuch another Sweat, fo neither can there be Help haſt thou of ſuch Followers? In the Mount
ever ſuch a Suffering; it is no wonder if the Sweat of thy Transfiguration they ſlept, and, beſides, fell
were more than natural, when the Suffering was on their Faces, when they ſhould behold thy
more than human.
Glory; and were not themſelves for Fear : In the
O Saviour, ſo willing was that precious Blood Garden of thine Agony, they fell upon the Ground
of thine to be let forth for us, that it was ready for Drouzineſs , when they ſhould compaffionate
to prevent thy Perſecutors; and iſſued forth in thy Sorrow, and loſt themſelves in a ſtupid Slee-
pineſs.
PETER and MALCius : Or, CHRIST Aprebended. 141

men:
pineſs. Doubtleſs, even this diſregard made thy die with thee, get I will not deny thee : Lo, thou are
Prayers ſo much more fervent; the lefs Comfort ready to die upon him that ſhould touch that fa-
we find on Earth, the more we feek above ; nei- cred Perſon: 'What would thy Life now have
ther ſoughteſt thou more than thou foundeft: Lo, been, in compariſon of renouncing him ? Since
thou wert heard in that which thou fearedſt; anthou wert fo fervent, why didſt thou not rather
Angel ſupplies Men, that Spirit was vigilant, fall upon that Treachour that betraid him, than
whilſt thy Diſciples were heavy ; the exchange that Sergeant that arreſted him ? Surely the Sin
was happy.
was ſo much greater, as the Plot of Miſchief is
No fooner is this good Angel vaniſhed, than more than the Execution; as a Domeſtick is
that domeſtick Devil appears : "Judas comes up, nearer than a Stranger, as the Treaſon of a Friend
and ſhews himſelf in the Head of thoſe miſcre- is worſe than the forced Enmity of an Hireling.
ant Troops: he, whole too much Honour it had Was it, that the guilty Wretch, upon the Fact
been to be a Follower of fo bleſſed a Maſter, af- done, ſubduced himſelf and throuded his falſe
fects now to be the Leader of this wicked Rab- Head under the Wings of Darkneſs? Was it that
ble ; the Sheeps Fleece is now caſt off, the Wolf thou couldſt not ſo luddenly apprehend the odi-
appears in his own likeneſs ; he that would be ous Depth of that Villainy, and inſtantly hate him
falfe to his Maſter, would be true to his Chap- that had been thy old Companion ? Was it that
even evil Spirits keep touch with them- thy Amazedneſs as yet conceived not the pur-
felves. The bold Traitor dare yet ſtill mix Hy-poſed Iſſue of this feizure, and aſtoniſhedly wai-
pocriſie with Villainy; his very Salutations and ted for the fuccefs? Was it, that though Judas
Kiffes murder : 0 Saviour, this is no News to thee; were more faulty, yet Malchus was more imperi-
all thoſe who under a ſhow of Godlinefs practiſe ouſly cruel ? Howſoever, thy Courage was awa-
Impiety, do ſtill betray thee thus. Thou, who ked with thy felf, and thy Heart was no leſs fin-
hadſt ſaid, One of you is a Devil, didft not now cere than thine Hand was raſh : Put up again thy
ſay, Avoid Satan ; but Friend, wherefore art thou Sword into his place ; for all they that take the Sword,
come? As yet, Fudas, it was not too late : Had Shall periſh with the Sword. Good Intentions are
there been any the leaſt ſpark of Grace yet re no warrant for our Actions : O Saviour, thou
maining in that perfidious Boſome, this Word had canſt at once accept of our Meanings, and cen-
fetch'd thee upon thy Knees : all this Sunſhine ſure our Deeds : Could there be an Affection more
cannot thaw an obdurate Heart. The Sign is worth Encouragement than the Love to ſuch a
given, Jeſus is taken. Wretched Traitor, why Maſter? Could there be a more juſt Cauſe where-
wouldft thou, for this purpoſe, be thus attended ? in to draw his Sword, than in thy Quarrel ? Yet
And ye fooliſh Prieſts and Elders, why ſent you this Love, this Quarrel, cannot ſhield Peter from
ſuch a Band, and ſo armed, for this Apprehen-thy Check; thy meek Tongue fmites him gent-
fion? One Meſſenger had been enough for a vo- ly, who had furiouſly ſmote thine Enemy, Put up
luntary Priſoner ; had my Saviour been unwil-thy Sword.
ling to be taken, all your Forces (with all the It was Peter's Sword, but to put up, not to uſe
Legions of Hell to help them) had been too lit there is a Sword which Peter may uſe, but it is of
tle; ſince he was willing to be attached, two were another Metal ; our Weapons are, as our War-
too many ; when he did but ſay, I am be, that ea- | fare, ſpiritual ; if he ſmite not with this, he in-
fie Breath alone, routed all your Troops, and caſt curs no leſs blame, than for fmiting with the
them to the Earth, whom it might as eaſily have other ; as for this material Sword, what ſhould he
caſt down into Hell : What if he had ſaid, I will do with it that is not allowed to ſtrike? When
not be taken, where had ye been? Or, what the Prince of Peace bad his Followers ſell their
could your Swords and Staves have done againſt Coat, and buy a Sword, he meant to inſinuare
Omnipotence ?
the need of theſe Arms, not their improvement ;
Thoſe Diſciples that failed of their Vigilance, and to teach them the Danger of the Time, not
failed not of their Courage ; they had heard their the manner of the Repulſe of Danger: When
Mafter ſpeak of providing Swords, and now they they therefore faid, Bebold, bere are two Swords ;
thought it was time to uſe them : Shall we (mite? he anſwered, It is enough, he ſaid not, Go, buy
They were willing to fight for him, with whom more; more had not been enough, if a bodily
they were not careful to watch : but, of all other, Defence had been intended; David's Tower had
Peter was moſt forward ; inſtead of opening his been too ſtraight to yield ſufficient Furniture of
Lips, he unſheaths his Sword; and inſtead of this kind; when it comes to uſe, Peter's one
Thall'I? fmites: he had noted Malchus, a buſie Sword is too much, Put up thy Sword. Indeed,
Servant of the High-Prieſt ; too ready to fe- there is a temporal Sword, and that Sword muſt
cond Judas, and to lay his rude Hands upon be drawn; elſe, wherefore is it? But, drawn by
the Lord of Life ; againſt this Man his Heart him that bears it ; and he bears it that is ordained
riſes, and his Hand is lift up : That Ear which to be an Avenger, to execute Wrath upon him
had too officiouſly liftened to the unjuſt and that doch evil; for he bears not the Sword in
cruel Charge of his wicked Maſter, is now ſe- vain: if another Man draw it, it cuts his Fingers ;
vered from that worſe Head which it had mif- and draws ſo much Blood of him that unwarran-
ſerved.
tably weilds it, as that he who takes the Sword,
I love and honour thy Zeal, Oh bleſſed Difci- fhall periſh with the Sword : Can I chuſe but
ple; thou couldſt not brook Wrong done to thy wonder how Peter could thus ſtrike, unwounded ?
divine Maſter ; had thy Life been dearer to thee How he, whoſe firſt Blow made the Fray, could
than his Safety, thou hadft not drawn thy Sword eſcape hewing in pieces from that Band of Ruffi-
upon a whole Troop: it was in earneſt that thou ans ? This could not have been, if thy Power, O
faidft, Though all Men, yet not I; and though I ſhould | Saviour, had not reſtrained their Rage; if thy fea-
ſonable


142
Contemplations.
thou T9
ſonable and ſharp Reproof had not prevented their of mine, which I had juſtly forfeited; this Head
Revenge.
of mine ſhall never be guilty of plotting any far-
Now, for ought I ſee, Peter (marts no leſs than ther Miſchief againſt thee; this Ear fhall never
Malchus : neither is Peter's Ear leſs ſmitten by the entertain any more Reproaches of thy Name, this
mild Tongue of his Mafter, than Malchus's Ear Heart of mine ſhall ever acknowledge and magni-
by the Hand of Peter ; weak Diſciple, thou haft fie thy tender Mercies, thy divine Omnipotence.
Zeal, but not according to Knowledge; there is Could thy Fellows fee ſuch a Demonſtration of
not more Danger in this Act of thine than Incon- Power and Goodneſs with unrelenting Hearts?
fideration and Ignorance : The Cup which my Unthankful Malchus, and cruel Soldiers, ye were
Father hath given me, ſhall I not drink it? Thou worſe wounded, and felt it not; God had ſtruck
draweſt thy Sword to reſcue me from Suffering: your Breaſts with a fearful Obduration, that ye
Alas, if I ſuffer not, what would become of thee? Itill perfift in your bloody Enterpriſe ; And they
What would become of Mankind ? Where were that had laid hold on Feſus, led him away, &c.
that eternal and juſt Decree of my Father, where-
in I am a Lamb Rain from the beginning of the
World ? Doft thou go about to hinder thine own,
Christ before CAIAP H A S.
and the whole world's Redemption ? Did I not,
once before, call thee Satan, for ſuggeſting to me
this Immunity from my Paſſion? And doit thou Hat Traytor whom his own Cord made
now think to favour me with a real Oppoſition (ſoon after ) too faſt, gave this Charge
to this great and neceffary Work? Canft thou be concerning Jeſus, Hold him faft; Fear makes his
ſo weak as to imagine that this Suffering of Guard cruel, they bind his Hands, and think no
mine is not free and voluntary? Canſt thou be Twiſt can be ſtrong enough for this Sampſon :
ſo injurious to me as to think I yield, becauſe I fond Jews and Soldiers, if his own Will had not
want Aid to refift? Have I not given to thee, and tied him fafter than your Cords, though thoſe
to the World, many undeniable Proofs of my Manicles had been the ſtiffeſt Cables, or the
Omnipotence? Didſt thou not ſee how eaſie it ſtrongeſt Iron, they had been but Threads cf
had been for me to have blown away theſe poor Tow. What Eyes can but run over to ſee thoſe
Forces of my Adverfaries? Doft thou not know Hands, that made Heaven and Earth, wrung to-
that if I would require it, all the glorious Troops gether, and bruiſed with thoſe mercileſs Córds;
of the Angels of Heaven (any one whereof is ſee him bound, who came to reſtore us to the Li-
more than Worlds of Men) would preſently ſhew berty of the Sons of God; to ſee the Lord of Life
themſelves ready to attend and reſcue me Might contemptuouſly dragged through the Streets, firſt
this have ſtood with the Juſtice of my Decree, to the Houſe of Annas ; then from thence to the
with the Glory of my Mercy, with the Benefit of Houſe of Caiaphas; from him to Pilate; from Pi-
Mans Redemption, it had been done; my Power late to Herod; from Herod back again to Pilate;
Should have triumphed over the impotent Malice from Pilate to his Calvary : whilft in the mean
of my Enemies, but now ſince that eternal De- time, the baſe Rabble, and Scum of the incenſed
cree muſt be accompliſhed, my Mercy muſt be Multitude runs after him, with Shouts and Scorns?
approved, Mankind muſt be ranſomed; and this The Ad of Death hath not in it fo much Mifery
cannot be done without my Suffering; thy well and Horror, as the Pomp of Death.
meant Valour is no better than a wrong to thy And what needed all this Pageant of Cruelty ?
ſelf, to the World, to me, to my Father.
Wherefore was this ſtate and lingring of an un-
Oh gracious Saviour, whilft thou thus ſmiteft juft Execution ? Was it for that their Malice held
thy Diſciple, thou healeſt him whom thy Diſci a quick Diſpatch, too much Mercy ? Was it for
plé fmote; Many greater Miracles hadſt thou that, whilſt they meant to be bloody, they would
done, none that bewrayed more Mercy and Meek-fain ſeem juft?' A ſudden Violence had been pal-
neſs than this laſt Cure; of all other, this Ear pably murderous ; now the Colour of a legal
of Malcbus hath the loudeſt Tongue to blazon the Proceſs, gilds over all their deadly Spight, and
Praiſe of thy Clemency and Goodneſs to thy ve would ſeem to render them honeft, and the Ac-
ry Enemies : Wherefore came that Man but in cuſed guilty.
an hoſtile manner to attach thee? Beſides his This attachment, this convention of the inno-
own, what Favour was he worthy of, for his Ma- çent was a true Night-work; a deed of ſo much
iter's fake? And if he had not been more forward darkneſs was not for the light ; Old Annas, and
than his Fellows, why had not his Skin been as that wicked Bench of Gray-headed Scribes and
whole as theirs ? Yer, even amidſt the Throng of Elders can be content to break their Sleep to
thine Apprehenders, in the heat of their Violence, do miſchief: Envy and Malice can make Noon
in the height of their Malice, and thine own in- of Midnight ; It is reſolved he ſhall die; and now,
ſtant Peril of Death, thou healeft that unneceffa- Pretences muſt be fought that he may be cleanly
ry Ear, which had been guilty of hearing Bla- murdered : All evil begins at the ſanctuary ; the
fphemies againſt thee, and receiving cruel and Prieſts, and Scribes, and Elders, are the firſt in
unjuft Charges concerning thee. Oh Malchus, this bloody Scene; they have paid for this Head,
could thy Ear be whole, and not thy Heart bro- and now long to ſee what they ſhall have for
ken and contrite, with Remorſe, for riſing up their thirty Silverlings: The Bench is ſet in the
againſt fo merciful and ſo powerful an Hand? | Hall of Caiaphas ; Falſe Witneſſes are fought for,
Could't thou chuſe but fay, bleſſed Jefu, I ſee and hired; they agree not, but ſhame their Subor-
it was thy Providence that preſerved my Head, ners; wo, is me, what Safety can there be for In-
when my Ear was ſmitten, it is thine Almighty nocence, when the Evidence is wilfully corrupted?
Power, that hath miraculouſly reſtored that Ear 'what State was ever ſo pure, as not to yeild ſome
Mic


CHRIST before C AIA P H A S.
143
Mif-creants, that will either fell, or lend an Oath? betray the Truth; Thou ſhalt have no more cauſe,
what a brand hath the Wiſdom of God ſet upon proud and inſulting Caiaphas, to complain of á
falfhood, even diſſonance, and diſtraction where ſpeechleſs Priſoner; now thou ſhalt hear more
as truth ever holds together, and jarrs not whileft than thou demandedſt; Hereafter shall ye ſee the
it is it ſelf. O Saviour, what a perfect innocence Son of Man fitting on the Right Hand of Power, and
was in thy Life, what an exact purity in thy coming in the Clouds of Heaven. There ſpake my
Doctrine, that malice it ſelf cannot ſo much as de- Saviour ; The voice of God and not of Man ;
viſe what to ſlander ? It were hard if Hell ſhould Hear now, infolent HighPrieſt, and be confound-
not find ſome Factors upon earth ; At laſt, two ed; That Son of Man whom thou ſeeft
, is the Son
Witneſſes are bought in, that have learned to of God whom thou canſt not fee; that Son of Man,
agree with themſelves
, whileft they differed from that Son of God, that God and Man whom thou
truth ; they ſay the ſame, though falſe ; This fel-
, now ſeeft ſtanding deſpicably before thy Conſiſtorial
lov ſaid, I am able to deſtroy the Temple of God, and Seat, in a baſe dejectedneſs, him ſhalt thou once,
build it again in three days ; Perjured wretches with Horror and Trembling, ſee majeſtically ſitting
Were thele the terms that you heard from that on the Throne of Heaven, attended with thou-
ſacred Mouth ? Said he formally thus as ye have fand thouſands of Angels, and coming in the
depoſed ? It is true, he ſpake of a Temple, of de-Clouds to that dreadful' Judgment, wherein
ftroying, of building, of three Days; but did he thy ſelf amongſt other damned Malefactors ſhalt
ſpeak of that
Temple, of his own deſtroying, of be preſented before that glorious Tribunal of his,
a materal building in that ſpace ? He ſaid, De- and adjudged to thy juff Torments.
ſtroy ye; Ye ſay, I am able to deſtroy; He faid, Go now wretched Hypocrite, and rend thy
this Temple of his Body ; Ye ſay, the Temple of Garments ; whiles in the mean time thou art wor-
God; He ſaid, I will make up this Temple of thy to have thy Soul rent from thy Body, for
my Body in three Days ; Ye ſay, I am able in thy ſpightful blaſphemy againſt the Son of God;
three Days to build this material Temple of God; Onwards, thy Pretence is fair, and ſuch as can-
The Words were his, the Sentence yours: The not but receive applauſe from thy compacted
Words were true, the Evidence falſe : So, whilft Crue ; What need have we of Witneſſes ; behold, now
you report the words, and miſ-report the Senſe ; ye have heard his blaſphemy. What think ye; and they
ye fwear a true falſhood, and are truely for anſwered and ſaid, 'He is guilty of Death.
ſworn : Where the Refolutions are fixed, any What heed is to be taken of Mens judgment ?
Colour will ſerve : Had thoſe words been ſpo- So light are they upon the balance, that one
ken, they contained no crime; had he been ſuch dram of prejudice, or foreftalment turns the
as they ſuppoſed him, a mere Man, the Speech Scales ; who were theſe but the Grave Benchers
had carried a ſemblance of oftentation, no ſem- of Jeruſalem ; the Synode of the choice Rabbies
blance of blaſphemy ; yet, how vehement is Caia- of Iſrael ? yet theſe paſs Sentence againſt the
phas for an anſwer ; as if thoſe words had alrea- Lord of Life; Sentence of that Death of his,
dy battered that ſacred pile ; or, the Proteſtation whereby (if ever) they ſhall be redeemed from
of his ability had been the higheſt Treaſon the Murder of their Sentence.
againſt the God of the Temple : That infinite O Saviour, this is not the laſt Time, wherein
Wiſdom knew well how little fatisfa&tion there I thou haſt received cruel Dooms from them that pro-
could be in Anſwers, where the Sentence was feſs Learning and Holineſs; what wonder is it if
determined ; Jeſus held bis peace ; where the Af- thy weak Members ſuffer that, which was indured
ker is unworthy, the Queſtion captious, Words by ſo perfect an Head ; what care we to be judg-
bootleſs, the beſt anſwer is ſilence.
ed by Mans Day, when thou, who are the
Ere while his juſt and moderate Speech to Annas righteous Judge of the world, wert thus mif-
was returned with a Buffet on the Cheek, now judged by Men ? Now is the Fury of thy mae
his filence is no leſs diſpleaſing. Caiaphas was lignant Enemies let looſe upon thee; what Mea-
not more malicious then crafty; what was in fure can be too hard for him, that is denoun-
vain attempted by Witneſſes, ſhall be drawn out ced worthy of Death? now, thoſe foul Mouths
of Chriſts own Mouth; what an Accuſation defile thy bleſſed Face with their impure Spittle,
could not effect, an Adjuration ſhall; I adjure thee the venemous Froth of their Malice
by the living God, that thou tell us whether thou be thoſe cruel Hands are lifted up to buffer thy
the Chriſt, the Son of God: Yea, this was the way ſacred Cheeks ; now ſcorn and inſultation tri-
to ſcrew out a killing Anſwer. Caiaphas, thy umph over thine humble Patience. Propheſie un-
Mouth was impure, but thy Charge is dreadful; to us, thou Chriſt, who it is that mote thee. Oh
now if Jeſus hold his peace, he is cryed down dear Jeſu, what a beginning is here of a Pafli-
for a prophane diſregard of that awful Name; on; There thou ſtandeft bound, condemned, ſpat
if he anſwer, he is enſnared; an Affirmation is upon, buffetted, derided by malicious Sinners
Death ; a Denyal worſe then Death ; No Caiaphas, Thou art bound who cam'ít to looſe the bands
thou ſhalt well know, it was not fear that all of Death ; thou art condemned whoſe Sentence
this while ſtopped that gracious Mouth; thou muſt acquit the World ; thou art ſpat upon that
ſpeakeſt to him that cannot fear thoſe Faces he art fairer than the Sons of Men; thou art buffered
hath made ; he that hath charged us to confefs in whoſe Mouth was no guile; thou art derided
him, cannot but confeſs himſelf; Feſus faith unto who art Clothed with Glory and Majeſty.
bim, Thou haſt ſaid. There is a Time to ſpeak, In the mean while, how can I enough won
and a Time to keep ſilence; He that is the Wilder at thy infinite Mercy, who in the midſt of all
dom of his Father, hath here given us a Pattern theſe woful Indignities couldſt find a Time to
of both; We may not fo ſpeak as to give advan- caſt thine Eyes back upon thy frail and ingrate-
tage to Cavils ; we may not be ſo filent, as to ful Diſciple'; And in whoſe gracious Ear Peter's
Cock


3
now

و

144
Contemplations.
WE
Wo to you
Cock founded louder than all theſe Reproches :
Oh Saviour, thou who in thine apprehenſion
couldſt forget all thy Danger, to correct and CHRIST before PILATE.
heal his over-laſhing ; now in the Heat of
thy Arraignment and Condemnation canſt forget
thy own Miſery, to reclaim his Error ; and by ELL worthy were theſe Jews to be tribu-
that ſeaſonable glance of thine Eye, to ſtrike his
tary ; they had caſt
off the Yoak of their
Heart with a needful remorſe. He that was lately God, and had juſtly earned this Roman Servitude a
ſo valiant to fight for thee, now the next Morn- Tiberius had befriended them too well, with fo fa-
ing is ſo cowardly as to deny thee; He fhrinks vourable a Governor as Pilate : Had they had the
at the Voice of a Maid, who was not daunted Power of Life and Death in their Hands, they had
with the fight of a Band; O Peter, had thy ſlip not been beholden to an Heathen for a legal Mur-
been ſudden, thy fall had been more eaſie ; pre- der : I know not whether they more repine at this
monition aggravates thy offence ; that Stone was Slavery, or pleaſe themſelves to think how clean-
fore-ſhew'd thee, whereat thou ſtumbledft ; nei- ly they can ſhift off this Blood into anothers hand.
ther did thy Warning more add to thy Guilt, than Theſe great Maſters of Iſrael flock from their own
thine own Fore-reſolution ; how didſt thou vow Conſiſtory, to Pilate's Judgment-Hall; the Sen-
though thou ſhouldſt die with thy Maſter, not tence had been theirs, the Execution muſt be his;
to deny him ; hadſt thou ſaid nothing, but an- and now they hope to bear down Jeſus with the
fwered with a trembling ſilence, thy Ahame had Stream of that frequent Confluence.
been the leſs. Good Purpoſes when they are not But, what ails you, Oye Rulers of Iſrael; that ye
held, do ſo far turn Enemies to the Entertainer of thus ſtand thronging at the Door? Why do ye noc
them, as that they help to double both his Sin, go into that publick Room of Judicature, to call
and Puniſhment.
for that Juſtice ye came for? Was it for that ye
Yet a ſingle Denial had been but eaſie ; thine would not defile your felves with the Contagion of
(I fear to ſpeak it) was lined with ſwearing, and an heathen Roof? Holy Men ! your Conſciences
execration : Whence, then, oh whence, was this would not fuffer you to yield to ſo impure an Ac;
ſo vehement and peremptory diſclamation of fo your Paſſover muſt be kept, your Perſons muſt be
gracious a Maſter . What ſuch danger had
attend clean; while ye expect Juſtice from the Man, ye
ed thy profeſſion of his attendance ? One of abhor the Polution of the Place.
thy Fellows was known to the High-Prieſt for Prieſts, Scribes, Elders, Hypocrites, can there be
a follower of Jeſus ; yet he not only came him- any Roof ſo unclean as that of your own Breafts?
ſelf into that open Hall, in view of the Bench, Not Pilate’s Walls, but your Hearts are impure. Is
but treated with the Maid that kept the Door, Murder your Errand, and do you ſtick at a local
to let thee in alſo: She knew him for what Infection? God ſhall ſmite you, ye whited Walls;
and could therefore ſpeak to thee, as do ye long to be ftained with Blood, with the
brought in by his Mediation, Art not thou alſo one Blood of God, and do ye fear to be defiled with
of this Mans Diſciples? Thou alſo, ſuppoſes the firſt the Touch of Pilate's Pavement ? Doth ſo ſmall a
acknowledged ſuch; yet what Crime, what danger Gnat ſtick in your Throats, while ye ſwallow ſuch
was urged upon that noted Diſciple? What could a Camel of flagitious Wickedneſs: Go out of your
have been more to thee? Was it that thy Heart felves, ye falle Diffemblers, if ye would not be
miſ-gave thee thou mightít be called to account for unclean. Pilate, onwards, hath more cauſe to fear
Malchus? It was no thank to thee that that Ear was left his Walls ſhould be defiled with the Preſence of
healed; neither did there want thoſe that would lo prodigious Monſters of Impiety.
think how near that Ear was to the Head. Doubt That plauſible Governor condeſcends to humour
leſs, that buſie Fellow himſelf was not far off, their Superſtition ; they dare not come in to him,
and his Fellows and Kinſmen would have been he yields to go forth to them. Even Pilate begins
apt enough to follow thee (beſides thy Diſciple- juſtly, What Accuſation bring you againſt this Man?
fhip) upon a Blood-lhed, a Riot, a Reſcue : Thy It is no judging of Religion by the outward De-
conſcience hath made thee thus unduely time- meanour of the Men. There is more Juſtice a-
rous : and now, to be ſure to avoid the imputa- mongſt the Romansthan amongſt the Fews. Theſe
tion of that Affray, thou renounceſt all know- malicious Rabbies thought it enough that they had
ledg of him in whoſe Cauſe thou foughtedſt : ſentenced Jeſus ; no more was now expected but
Howſoever, the ſin was hainous ; I tremble at a ſpeedy Execution; If he were not a Malefactor, we
ſuch a fall of fo great an Apoſtle. It was thou, would not have delivered him up unto thee : "Civil Ju-
O Peter, that bufferedſt thy Maſter more than ftice muſt be their Hangman. It is enough Con-
thoſe Fews; it was to thee that he turned the vidion that he is delivered up to the ſecular Powers;
Cheek from them, as to view him by whom he themſelves have judg’d, theſe other muſt kill. Pi-
moſt ſmarted; he felt thee afar off, and anſwered late and Caiaphas have changed places; this Pagan
thee with a look, ſuch a look as was able to kill and ſpeaks that Law and Juſtice which that High-Prieſt
revive at once : Thou haſt wounded me (maiſt ſhould have done, and that High Prieſt ſpeaks.
thou now ſay) O my Saviour, thou haſt wounded thoſe murdering Incongruities, which would ber-
my Heart with one of thine Eyes ; that one ter have beſeemed the Mouth of a Pagan. What
Eye of thy Mercy hath wounded my Heart with a needs any new Trial? Doft thou know, Pilate, who
deep Remorſe for my grievous Sin, with an indig. we are? Is this the Honour that thou giveſt to our
nation at my unthankfulneſs; That one glance of ſacred Prieſthood? Is this thy valuation of our
thine hath reſolved me into the Tears of ſorrow Sanctity ? Had the baſeft of the Vulgar complain-
and contrition : Oh that mine Eyes were Foun-ed to thee, thou couldit but have put them to a
tains, and my Cheeks Channels, that ſhall never be Review: Qur Place and Holineſs look'd not to
dryed! And Peter went out and wept bitterly.
be


he was ;



CHRIST before PILAT E.
be diſtruſted : If our ſcrupulous Conſciences fu- Blaſphemy whereof he hath been condemned by
ſpect thy very Walls, thou mayeſt well think there us, this Man is a Seducer of the People, a Raifer
is ſmall reaſon to ſuſpect our Conſciences. Upon of Sedition, an Ufurper of Sovereignty. O im-
a full hearing, ripe Deliberation, and exquiſitely pudent Suggeſtion ! What Marvel is it, O Saviour,
judicial Proceeding, we have ſentenced this Male- if thine honeſt Servants be loaded with Slanders,
factor to Death; there needs no more from thee, when thy moſt innocent Perſon eſcaped not fo
but thy Command of Execution. Oh Monſter, ſhameful Criminations ? Thou a Perverter of the
whether of Malice or Unjuſtice ! Muft he then be Nation, who taughteſt the Way of God truly ?
a Malefactor whom ye will condemn? Is your bare Thou a Forbidder of Tribute, who payedſt'it,
Word ground enough to ſhed Blood? whom did who preſcribedſt it, who provedſt it to be Caſar's
ye ever kill but the Righteous ? By whoſe Hands due? Thou a Challenger of temporal Sovereignty,
periſhed the Prophets? The Word was but miſta- who avoidedft it, who renouncedſt it, profeſſedít
ken; ye ſhould have ſaid, If we had not been Ma- to come to ſerve ? Oh the Forehead of Malice !
lefactors, we had never delivered up this innocent Go, ye ſhameleſs Traducers, and ſwear that Truth
Man unto thee.
is guilty of all Falfhood, Juſtice of all Wrong, and
It muſt needs be notoriouſly unjuſt, which very that the Sun is the only Cauſe of Darkneſs, Fire
Nature hath taught Pagans to abhor. Pilate fees of Cold.
and hates this bloody Suggeſtion and Practice. Now Pilate ſtartles at the Charge. The Name
Do ye prétend Holineſs and urge ſo injurious a of Tribute, the Name of Cæfar is in mention.
Violence ? If ye be ſuch as he accuſe him, where Theſe potent Spells can fetch him back to the
is his Conviction ? If he cannot be legally convi- Common Hall; and call Jeſus to the Bar: There,
cted, why ſhould he die. Do you think I may O Saviour, ftandelt thou meekly to be judged, who
take your Complaint for a Crime? If I muft judge ſhalt once come to judge the Quick and the Dead;
for you, why have you judged for your felves? then ſhall he before whom thou ſtoodeſt guiltleſs
Could ye ſuppoſe that I would condemn any Man and dejected, ſtand before thy dreadful Majeſty
unheard ? If your Jewiſh Laws yield you this Li-| guilty and trembling.
berty, the Roman Laws yield it not to me. It is
The Name of a King, of Cæfar, is juſtly tender
not for me to judge after your Laws, but after our and awful; the leaſt Whiſper of an Uſurpation,
own. Your Prejudgment may not fway me. Since or Diſturbance, is entertained with a jealous Care.
ye have gone ſo far, be ye your own Carvers of Pilate takes this Intimation at the firſt Bound; Art
Juſtice. Take ye him, and judge him according thou then the King of the fewws? He felt his own
to your Law.
Freehold now touched, it was time for him to
Oh Pilate, how happy had it been for thee, if ftir : Daniel's Weeks were now famouſly known to
thou hadft held thee there, thus thou hadft waſh'd be near expiring. Many arrogant and buſy Spirits
thy Hands more clean than in all thy Baſins ! (as Judas of Galilee, Thendas, and that Agyptian Se-
Might Law have been the Rule of this Judgment, ducer) taking that Advantage, had raiſed ſeveral
and not Malice, this Blood had not been ſhed. Conſpiracies, ſet up new Titles to the Crown, ga-
How palpably doth their Tongue bewray their thered Forces to maintain their falfe Claims ; per-
Heart It is not lawful for us to put any Man to Death. haps Pilate ſuppoſed fome fuch Buſineſs now on
Pilate talks of Judgment, they talk of Death ; this foot, and therefore asks ſo curiouſly, Art thou the
was their only Aim. Law was but a Colour, King of the Jews ?
Judgment was but a Ceremony, Death was their He that was no leſs Wiſdom than Truth, thought
Drift, and without this, nothing. Blood-thirſty it not beſt either to affirm or deny at once. Some-
Prieſts and Elders, it is well that this power of times it may be extremely prejudicial to ſpeak all
yours is reftained; no Innocence could have been Truths : To diſclaim that Title ſuddenly, which
ſafe, if your lawleſs Will had had no Limits
. It were had been of old given him by the Prophets, at his
pity this Sword ſhould be in any but juſt and ſober Birth by the Eaſtern Sages, and now lately at his
Hands; your Fury did not always conſult with Proceſſion by the acclaming Multitude, had been
Law. What Law allowed your Violence to Ste-injurious to himſelf
. To profeſs and challenge it
phen, to Paul and Barnabas ? and your deadly At- abſolutely, had been unſafe and needleſly provo-
tempts againſt this bleſſed Jeſus whom ye now king. By wiſe and juſt degrees, therefore, doth
perfecute? How lawful was it for you to procure he ſo affirm this Truth, that he both ſatisfies the
that Death which ye could not inflict? It is all the Enquirer, and takes off all Peril and Prejudice
Care of Hypocrites to ſeek Umbrages and Preten- from his Affertion; Pilate ſhall know him a King,
ces for their hateful Purpoſes; and to make no o but ſuch a King as no King needs to fear, as all
ther Uſe of Laws (whether divine or humane) Kings ought to acknowledge and adore: My King-
but to ſerve turns.
dom is not of this World : It is your miſtaking, Oye
Where Death is fore-reſolved, there cannot Earthly Potentates, that is guilty of your Fears.
want Accuſations. Malice is not ſo barren as not
Herod hears of a King born, and is troubled; Pilate
to yield Crimes enow, And they began to accuſe hears of a King of the Fews, and is incenſed;
him ; Saying, We found this Fellow perverting the Na were ye not ignorant, ye could not be jealous :
tion, and forbidding to give Tribute unto Cæſar, Saying Had ye learned to diſtinguiſh of Kingdoms, theſe
that he himſelf is Chriſt and King.
Suſpitions would vaniſh.
What Accuſations, faidſt thou, O Pilate? Hei There are Secular Kingdoms, there are Spiritu-
nous and capital ; thou mighteſt have believ al; neither of theſe trenches upon other : Your
ed our confident Intimation ; but ſince thou Kingdom is Secular, Chriſt's is Spiritual ; both
wilt needs urge us to Particulars, know that may, both muſt ſtand together : His Laws are
we come furniſhed with ſuch an Indictment as Divine, yours Civil : His Reign is eternal, yours
thall make thine Ears glow to hear it: Beſides that I temporal : The Glory of his Rule is inward, and
Ttt
ſtands
146
Contemplations.

ز
ſands in the Graces of Sanctification, Love, Peace, not miſdoubt the Competition of fo proidgious, a
Righteouſneſs, Joy in the Holy Ghoſt ; yours in Malefactor ; Then they all cryed again ; Not him,
outward Pomp, Riches, Magnificence: His Ene-but Barabbas.
mies are the Devil, the World, and the Fleſh; O Malice beyond all example, ſhameleſs and
yours are bodily Ufurpers, and external Peace-bloody; who can but bluſh to think that an Hea-
breakers : His Śword is the Power of the Word then ſhould fee Fews ſo impetuouſly unjuſt, fo
and Spirit, yours Material : His Rule is over the ſavagely cruel; He knew there was no Fault to
Conſcience, yours over Bodies and Lives: He pu- to be found in Jeſus; he knew there was
niſhes with Hell, ye with temporal Death or Tor no Crime that was not to be found in Barabbas;
ture : Yea, fo far is he from oppoſing your Go- yet he hears (and bluſhes to hear ) them ſay,
vernment, that by him ye Kings reign : Your Not him, but Barabbas. Was not this (think we)
Scepters are his, but to maintain, not to weild, out of fimilitude of condition? Every thing affects
not to rehſt. O the unjuſt Fears of vain Men; he the like to it felf; Every thing affects the Pre-
takes not away your Earthly Kingdoms, who gives ſervation of that it liketh 2 what wonder is it then,
you Heavenly; he diſcrowns not the Body, who if ye Fews, who profeſs your ſelves the Murderers
crowns the Soul ; his Intention is not to make of that Juſt One, favour a Barabbas? O Saviour,
you lefs great, but more happy.
what a killing indignity was this, for thee to
The Charge is ſo fully anſwered, that Pilate ac- hear from thy own Nation? Haft thou re-
quits the Priſoner: The Jewiſh Maſters ſtand ſtill fuſed all glory, to put on ſhame and miſery for
without ; their very Malice dares not venture their their fakes ? haft thou diſregarded thy bleſſed
Pollution, in going in to profecute their Accuſa- felf to ſave them; and do they refuſe thee for
tion. Pilate hath examined him within, and now Barabbas? Haſt thou ſaid ; Not Heaven, but Earth;
comes forth to theſe eager Complainants, with a not Soveraignty, but Service; not the Gentile,
cold Anſwer to their over-hot Expectation ; I find but the Few ; and do they fay, Not him, but
in him no fault at all. O noble Teſtimony of Chriſt's Barabbas? Do ye thus requite the Lord, 'Oye
Innocence, from that Mouth which afterwards fooliſh People and unjuſt ? thus were thine Ears
doomed him to Death! What a difference there and thine Eyes firſt crucified ; and through them
is betwixe a Man, as he is himſelf, and as he is the was thy Soul wounded, even to Deach, before
Servant of others Wills. It is Pilate's Tongue that thy Death whiles thou faw'ſt their rage, and
ſays, I find in him no Fault at all : It is the Jews heardſt their Noiſe of Crucifie, crucifie.
Tongue in Pilate's. Mouth that ſays, Let him be Pilate would have chaſtiſed thee; Even that
Crucified; that cruel Sentence cannot blot him had been a cruel Mercy from him; for what
whom this Atteſtation cleareth. Neither doth he Evil hadft thou done? but that Cruelty had been
ſay, I find him not guilty in that whereof he is true Mercy to this of the Jews; whom no Blood
accuſed; but gives an univerſal Acquittance of the would fatisfie but that of thy Heart. He calls
whole Carriage of Chriſt, I find in him no Fault at all. for thy Fault, they call for thy Puniſhment ; as
In ſpite of Malice Innocence ſhall find Abetters. proclaiming thy Crucifixion is not intended to fa-
Rather than Chriſt fhall want Witneſſes, the Mouth tisfie Juſtice, but Malice; They cryed the more Cru-
of Pilate ſhall be opened to his Juſtification. How cifre him, Crucifie him.
did theſe Jewiſh Blood-Suckers ftand thunder As their clamour grew, ſo the Preſidents juſtice
ſtricken with ſo unexpected a Word ? His Abſo- declined ; Thoſe Graces that lye looſe and un-
lution was their Death ; his Acquirtal their Con- grounded, are eaſily waſht away with the firſt
vi&tion. No Fault, when we have found Crimes? Tide of Popularity ; Thrice had that Man pro-
No Fault at all, when we have condemned him for claimed the Innocence of him whom he now
capital Offences ? How palpably doth Pilate give inclines to condemn; willing to content the People;
us the Lie? How ſhamefully doth he affront our Oh the foolish Aims of Ambition ; Not God, not
Authority, and diſparage our Juſtice? So ingenuous his Conſcience come into any regard ; but the
a Teſtimony doubtleſs exaſperated the Fury of theſe people : What a baſe Idol doth the proud Man
Fews; the Fire of their Indignation was ſeven-fold adore ? even the Vulgar, which a baſe Man de-
more intended with the ſenſe of their Repulſe. ſpiſeth : what is their Applauſe but an idle Wind?
I tremble to think how juſt Pilate as yet was, what is their Anger but a painted Fire ? O Pilate,
(and how ſoon after depraved) yea how merciful where now is thy ſelf and thy People ? whereas
together with that Juſtice. How fain would he a good Conſcience would have ſtuck by thee for
have freed Jeſus, whom he found faultleſs ? Cor- ever, and have given thee boldneſs before the
rupt Cuſtom, in memory of their Deliverance Face of that God, which thou and thy People
from Ægyptian Bondage, allowed to gratify the ſhall never have the happineſs to behold.
Fews with the free delivery of ſome one Priſoner The Jews have plaid their firſt Part; the Gen-
(Tradition would be incroaching; the Paſchal tiles muſt now act theirs: cruel Pilate, who knew
Lamb was Monument enough of that happy re- Jeſus was delivered for Envy, accuſed falſly, ma-
ſcue; Men affect to have ſomething of their own) liciouſly purſued, hath turned his proffered Cha-
Pilaté was willing to take this advantage of dif- ftiſement into Scourging; Then Pilate took Jeſus
miſſing Jeſus: That he might be the more likely and ſcourged him: Wo is me, dear Saviour, I feel
to prevail, he propoſeth him with the choice thy Laſhes, I ſhrink under thy painful Whippings ;
and nomination of fo notorious a Malefactor, as thy Nakedneſs covers me with Shame and Con-
he might juſtly think uncapable of all Mercy; fuſion: that tender and precious Body of thine
Barabbas, a Thief, a Murderer, a Seditionary: in- is galled and torn with Cords: Thou that didit
famous for all, odious to all ; Had he propounded of late water the Garden of Gethſemane with the
ſome other Innocent Priſoner, he might have Drops of thy bloody Sweat, doft now bedew the
feared the Election would be doubtful; he can- ' Pavement of Pilate's Hall with the Showers of thy
و
Blood :
CHRIST before PILAT E.
147
Blood: How fully haft thou made good thy fake art ſcorned; thou art made the ſport of
Word, I gave my Back to the Smiters, and my Cheeks Men, for me, that have deſerved to be inſulted on
to them that plucked off the Hair, I hid not my Face by Devils.
from ſhame and Spitting. How can I be enough Thus diſguiſed, thus bleeding, thus mangled,
ſenſible of my own Stripes ? Theſe Blows are thus deformed art thou brought forth, whether
mine, both my Sins have given them, and they for Compaſſion, or for a more univerſal Deriſion,
give Remedies to my Sins; he was wounded for to the furious Multitude, with an Ecce homo, Behold
our Tranſgreſſions, he was bruiſed for our Ini- the Man : look upon him, Oye mercileſs Fews ģ
quities; the Chaſtiſement of our Peace was up- ſee him in his Shame, in his Wounds and Blood,
on him, and with his Stripes are we healed. O and now ſee whether ye think him miſerable
bleſſed Jeſu, why ſhould I think ſtrange to be enough; ye ſee his Face black and blue with buf-
fcourged with Tongue or Hand, when I ſee thee fetting, his Eyes ſwoln, his Cheeks bellavered
bleeding? What Laſhes can I fear either from with Spittle, his Skin torn with Scourges, his
Heaven or Earth, ſince thy Scourges have been whole Body bathed in Blood; and would ye yet
born for me, and have ſanctified them to me? have more? Behold the Man ; the Man whom ye
Now, dear Jeſu, what a world of infolent Re-envied for his Greatneſs, whom ye feared for his
proaches
, Indignities, Tortures, art thou entring Uſurpation : Doth
he not look like a King? Is
into ? To an ingenuous and tender Diſpoſition, he not royally dreſſed ? See whether his Magni-
Scorns are Torment enough ; but here Pain helps ficence do not command Reverence from you :
to perfect thy Miſery, their Deſpight.
Would ye wiſh a finer King ? Are ye not afraid
Who ſhould be Actors in this whole bloody Ex- he will wreſt the Sceptre out of Caſar's Hand:
ecution, but grim and barbarous Soldiers, Men Behold the Man.
enured to Cruelty ; in whoſe Faces were written Yea, and behold him well, O thou proud Pi-
the Characters of Murther ; whoſe very Trade late, O ye cruel Soldiers, Oye inſatiable Fews ;
was killing; and whoſe Looks were enough to ye ſee him baſe, whom ye ſhall ſee glorious ; the
prevent their Hands. Theſe, for the greater Ter-Time ſhall ſurely come wherein ye ſhall ſee him
ror of their Concourſe, are called together ; and in another Dreſs; he ſhall ſhine, whom ye now
whether by the Connivance, or the Command ſee to bleed ; his Crown cannot be now ſo igno-
of their wicked Governor, or by the Inſtigation minious and painful, as it ſhall be once majeſtical
of the malicious Fews, conſpire to anticipate his and precious ; ye who now bend your Knees to
Death with Scorns, which they will after inflict him in fcorn, fhall ſee all Knees both in Heaven
with Violence.
and in Earth, and under the Earth to bow before
O my bleſſed Saviour, was it not enough that him in an awful Adoration ; ye that now ſee
thy ſacred Body was ſtripped of thy Garments, him with Contempt, ſhall behold him with Horror.
and waled with bloody Stripes, but that thy Per What an inward War do I yet find in the Breaſt
ſon muſt be made the Mockingſtock of thine in- of Pilate ? His Conſcience bids him ſpare, his Popu-
ſulting Enemies? Thy Back diſguiſed with Pur- larity bids him kill; his Wife warned by a Dream,
ple Robes, thy Temples wounded with a thorny warns him to have no hand in the Blood of that juſt
Crown, thy Face ſpat upon, thy Cheeks buffetted, Man ; the importunate Multitude preſſes him for
thy Head Imitten; thy Hand ſceptred with a Reed; a Sentence of Death ; all Shifts have been tried
thy ſelf derided with wry Mouths; bended Knees, to free the Man whom he hath pronounced in-
ſcoffing Acclamations? Inſolent Soldiers,whence is nocent; all violent Motives are urged to condemn
all this Jeering and Sport, but to flout Majeſty ? that Man, whom Malice pretends guilty.
All theſe are the Ornaments and Ceremonies of In the height of this Strife, when Conſcience
a Royal Inauguration, which now in ſcorn ye and moral Jultice were ready to ſway Pilate's di-
caſt upon my deſpiſed Saviour: Go on, make ſtracted Heart to a juſt diſmiffion; I hear the
your felves merry with this jolly Paſtime : Alas, Jews cry out, If thou let this Man go, thou art not
long ago, ye now feel whom ye ſcorned : Is he Caſar's Friend: there is the Word that ſtrikes it
a King, think you, whom ye thus plaid upon ? dead ; it is now no time to demur any more; in
Look upon him with Gnaſhing and Horror, whom vain ſhall we hope that a carnal Heart can pre-
ye look'd at with Mockage and Inſultation : Was fer the Care of his Soul, to the Care of his Safe-
not that Head fit for your Thorns, which you ty and Honour ; God, to Cæfar: now Jeſus muſt
now ſee crowned with Glory and Majeſty ? Was die ; Pilate haftes into the Judgment-Hall; the
not that Hand fit for a Reed, whoſe Iron Scep-Sentence ſticks no longer in his Teeth, Let him be
tre cruſhes you to Death? Was not that Face fit crucified.
to be ſpat upon, from the dreadful Aſpect where Yer how foul fo ever his Soul ſhall be with this
of ye are ready to deſire the Mountains to cover Fact, his Hands ſhall be clean ; He took Water and
waſh'd his Hands before the Multitude, ſaying, I am
In the mean time, whither, O whither doft | innocent of the Blood of this juſt Perſon, ſee ye to it :
thou ſtoop, O thou Coeternal Son of thine Eter now all is ſafe, I doubt not but this is Expiation
nal Father : Whither doſt thou abaſe thy ſelf for enough; Water can waſh off Blood; the Hands
me ? I have finned, and thou art puniſhed; I can cleanſe the Heart ; proteſt thou art innocent,
have exalted my ſelf, and thou art dejected; I and thou canſt not be guilty : Vain Hypocrite!
have clad my ſelf with ſhame, and thou art ſtrip-Canſt thou think to fcape ſo? Is Murder of no
ped; I have made my ſelf naked, and thou art deeper die? Canſt thou dream waking, thus to
clothed with Robes of diſhonour ; my Head hath avoid the Charge of thy Wives Dream? Is the
deviſed Evil, and thine is pierced with Thorns; Guilt of the Blood of the Son of God to be wip'd
I have ſmitten thee, and thou art ſmitten for off with ſuch eaſe? What poor Shifts do fooliſh
me; I have diſhonoured thee, and thou for my | Sinners make to beguile themſelves ? Any thing
Tot 2
will


you?
148
Contemplations.
will ſerve to charn the Conſcience, when it lifts, his Foot; another ſtrikes thee with his Staff;
to ſleep.
another drags thee haſtily by thy Cord; and,
But, oh Saviour, whilft Pilate thinks to waſh more than one, ſpur on thine unpitied Wearineſs
off the Guilt of thy Blood with Water, I know with angry Commands of haſte : Oh true Form
there is nothing that can waſh off the Guilt of and State of a Servant ! All thy former A dions,
this his Sin, but thy Blood : Oh, do thou waſh my o. Saviour, were (though painful; yet ) free;
Soul in that precious Bath, and I ſhall be clean: this, as it is in it ſelf ſervile, ſo it is tyrannoully
Oh, Pilate, if that very Blood which thou ſheddeft, enforced ; enforced yet more upon thee, by thy
do not waſh off the Guilt of thy Bloodſhed, thy own Love to Mankind, than by their Power and
Water doth but more defile thy Soul ; and intend Deſpight ; it was thy Father that laid upon thee
that Fire wherewith thou burneſt.
the Iniquity of us all; it was thine own Mercy
Little did the deſperate Fews know the weight that cauſed thee to bear our Sins upon the Croſs,
of that Blood, which they were ſo forward to and to bear the Croſs (with the Curſe annexed
wiſh upon themſelves and their Children; had to it) for our Sins. How much more voluntary
they deprecated their Intereſt in that horrible muſt that needs be in thee, which thou requireſt
Murther, they could not ſo eaſily have avoided to be voluntarily undertaken by us ; it was thy
the Vengeance; but, now that they fetch it up-Charge, If any man will come after me, let him deny
on themſelves, by a willing Execration, what himſelf
, and take up his Croſs and follow me : thou
Should I ſay, but that they long for a Curſe ? It didît not ſay, Let him bear his Croſs, as force-
is pity they ſhould not be miſerable. And, have ably impoſed by another ; but, Let him take up
ye not now felt, О Nation worthy of Plagues, his Croſs, as his free Burthen ; free, in reſpect of
have ye not now felt what Blood it was whoſe his Heart, not in reſpect of his Hand; fo free,
Guilt ye affected ? Sixteen hundred Years are that he ſhall willingly undergo it, when it is laid
now paſſed ſince you wiſhed your felves thus upon him; not ſo free as that he ſhall lay it upon
wretched : Have ye not been ever ſince the hate himſelf, unrequired : O Saviour, thou didit not
and fcorn of the World ? Did ye not live (many ſnatch the Croſs out of the Soldiers Hands, and
of you) to ſee your City buried in Alhes
, and caft it upon thy Shoulder ; but when they laid it
drowned in Blood ? To ſee your ſelves no Na on thy Neck, thou underwentft it; the Conſtraint
tion? Was there ever People under Heaven that was theirs, the Will was thine; it was not ſo
was made fo famous a Spectacle of Miſery and heavy to them, or to Simon, as it was to thee;
Deſolation ? Have ye yet enough of that Blood they felt nothing but the Wood, thou felſt it
which ye called for upon your ſelves and your clogged with the Load of the Sins of the whole
Children? Your former Cruelties, Uncleanneſſes, World; no marvel if thou faintedſt under that fad
Idolatries, coſt you but ſome ſort Captivities; Burthen, thou that beareſt up the whole Earth
God cannot buť be juſt: this Sin under which by thy Word, didſt ſweat, and pant, and groan
you now lie groaning and forlorn, muſt needs under this unſupportable Carriage ? O bieffed
be ſo much greater than theſe, as your Vaftation Jeſu, how could I be confounded in my ſelf to
is more : And what can that be other than the ſee thee, after ſo much loſs of Blood, and over-
Murther of the Lord of Life? Ye have what ye toiledneſs of Pain, languiſhing under that fatal
wiſh’d, be miſerable till ye be penitent.
Tree; and yet, why ſhould it more trouble me
to ſee thee finking under thy Croſs now, than to
ſee thee anon hanging upon thy Croſs? In both
The Crucifixion.
thou wouldſt render thy ſelf weak and miſerable,
that thou mightſt ſo much the more glorifie thy
HE Sentence of Death is paſt, and now who infinite Mercy in ſuffering.
T
can with dry Eyes behold the ſad Pomp of It is not out of any Compaſſion of thy Miſery,
my Saviour's bloody Execution ? All the Streets or Care of thine Eaſe, that Simon of Cyrene is
are full of gazing Spectators, waiting for this forced to be the Porter of thy Croſs; it was out
rueful Sight : At laſt, O Saviour, there thou of their own eagerneſs of thy Diſpatch; thy fee-
comeft out of Pilate's Gate, bearing that which ble Paces were too ſlow for their Purpoſe; their
ſhall foon bear thee; to expect thy Croſs was not Thirſt after thy Blood made them impatient of
Torment enough, thou muſt carry it: all this Delay; if thou have wearily ſtruggled with the
while thou ſhalt not only fee, but feel thy Death Burthen of thy shame, all along the streets of Fe-
before it come;
and muſt help to be an Agent in ruſalem, when thou comeſt once paſt the Gates,
thine own Paſſion : it was not out of Favour, an Helper ſhall be deputed to thee; the Expedia
that thoſe fcornful Robes being ſtripped off, thoution of thy Death was more ſweet to them, than
art led to Death in thine own Cloaths ; ſo was the Pain of a lingring Paffage : what thou ſaidſt
thy Face beſmeared with Blood, ſo ſwoln and to Judas, they ſay to the Executioner, What thou
diſcoloured with Buffettings, that thou couldſt doft, do quickly: whilſt thou yet liveſt, they cannot
not have been known, but by thy wonted Ha- be quiet, they cannot be ſafe ; to haften thine
bit'; now thine inſulting Enemies are ſo much End, they lighten thy Carriage.
more imperiouſly cruel, as they are more ſure of Hadft thou done this out of Choice, which
their ſucceſs. Their mercileſs Tormentings have thou didſt out of Conſtraint, how I ſhould have
made thee half dead already ; yet now, as if they envied thee, O Simon of Cyrene, as too happy in
had done nothing, they begin afreſh, and will the Honour to be the firſt Man, that bore that
force thy weakned and fainting Nature to new Croſs of thy Saviour ; wherein Millions of bleſ
Tasks of Pain; the Tranſverſe of thy Croſs (at ſed Martyrs, have ( ſince that time) been ambi-
leaſt) is upon thy Shoulder ; when thou canſt tious to ſucceed thee: thus to bear thy Croſs for
ſcarce go, thou muſt carry ; one kicks thee with 1 thee, O Saviour, was more than to bear a Crown
from

The Crucifixion.
149
from thee : Could I be worthy to be thus graced on thee, and their Sin might ſtain thine Inno-
by thee, I ſhould pity all other Glories.
cence : Ye are deceived, O ye fond Judges; this
Whilſt thou thus paffeft, Oh dear Jeſu, the is the way to grace your dying Malefactors; this
Streets and Ways reſound not all with one Note; is not the way to diſgrace him, whoſe Guiltleſnefs
if the malicious Fews and cruel Soldiers inſulted and Perfection triumph'd over your Injuſtice : his
upon thee, and either haled or railed thee on, Prefence was able to make your Thieves happy;
with a bitter Violence, thy faithful Followers were their Preſence could no more blemiſh him than
no leſs loud in their Moans and Ejaculations ; your own : thus guarded, thus attended, thus ac-
neither would they endure that the Noiſe of their companied, art thou bleſſed Jeſu, led to that
Cries and Lamentations ſhould be drowned with loathſome and infamous Hill, which now thy laſt
the Clamour of thoſe Reproaches : but, eſpeci- Blood ſhall make facred ; now thou ſetteft thy
ally, thy bleſſed Mother, and thoſe other zealous Foot upon that riſing Ground, which ſhall pre-
Affociates of her own Sex, were moſt paſſionate vent thine Olivet; whence thy Soul ſhall firſt
in their Wailings : And why ſhould I think, that aſcend into thy Glory.
all that devout Multitude, which ſo lately cried There, whilſt thou art addreſſing thy ſelf for
Hoſanna in the Streets, did not alſo bear their thy laft Act, thou art preſented with that bitter
Part in theſe publick Condolings? Though it had and farewel Potion, wherewith dying Malefactors
not concerned thy ſelf, O Saviour, thine Ears were wont to have their Senſes ftupified, that
had been ſtill more open to the Voice of Grief they might not feel the Torments of their Execu-
than of Malice : and ſo thy Lips alſo, are open tion; it was but the common Mercy of Men
to the one, ſhut to the other, Daughters of Ferula- to alleviate the Death of Offenders, ſince the in-
lem, weep not for me, but weep for your ſelves, and for tent of their laſt Doom is not ſo much Pain as
your Children: Who would not have thought, Diffolution.
Saviour, that thou ſhouldſt have been wholly ta That Draught, O Saviour, was not more wel-
ken up with thine own Sorrows; the Expectation come to the guilty, than hateful unto thee; in
of fo bitter a Death had been enough to have the Vigour of all thine inward and outward
overwhelmed any Soul but thine; yet even now, Senſes, thou wouldſt encounter the moſt violent
can thy gracious Eye find time to look beyond Aſſaults of Death, and ſcornedſt to abate the leaſt
thine own Miſeries, at theirs; and to pity them, touch of thy quickeſt Apprehenſion ; thou well
who, inſenſible of their own enſuing Condition, kneweſt that the Work thou wenteft about, would
mourned for thine now preſent; they ſee thine require the Uſe of all thy Powers; it was not
Extremity, thou foreſeeſt theirs ; they pour out thine Eaſe that thou foughtedft, bút our Re-
their Sorrow upon thee, thou diverteft it upon demption; neither meanteſt thou to yield to thy
themſelves : we filly Creatures walk blindfolded laft Enemy, but to reſiſt and to overcome him;
in this Veil of Tears, and little know what Evil which that thou mighteſt do the more gloriouſly,
is towards us; only what we feel we know; and, thou challengedit him to do his worſt; and, in the
whilſt we feel nothing, can find leiſure to beſtow mean time wouldſt not disfurniſh thy ſelf of any of
our Commiſeration on thoſe, who need it per- thy powerful Faculties: this greateſt Combat that
haps leſs than our ſelves. Even now, O Saviour, ever was ſhall be fought on even Hand ; neither
when thou wert within the view of thy Calvary, wouldeſt thou ſteal that Victory which thou now
thou canſt foreſee and pity the Vaſtation of thy | archievedſt over Death and Hell: thou did it but
Feruſalem, and giveſt a ſad Prophecy of the im- touch at this Cup ; it is a far bitterer than this,
minent Deſtruction of that City which lately had that thou art now drinking up to the Dregs; thou
coſt thee Tears, and now ſhall coſt thee Blood; it refuſedſt that which was offered thee by Men, but
is not all the indign Cruelty of Men, that can that which was mixed by thine eternal Father,
rob thee of thy Mercy.
(though meer Gall and Wormwood ) thou didſt
Ferufalem could not want Malefactors, though drink up to the laſt Drop: And therein, O blef-
Barabbas was diſmiſſed: that all this Execution fed Jeſu, lies all our Health and Salvation : I know
might ſeem to be done out of the Zeal of Juſtice, not whether I do more ſuffer in thy Pain, or joy
two capital Offenders, adjudged to their Gibbet, in the Iſſue of thy Suffering.
Thall accompany thee, O Saviour, both to thy Now, even now, O Saviour, art thou entring
Death, and in it: they are led manicled after into thoſe dreadful Lifts ; and now art thou grap-
thee, as leſs criminous; no Stripes had diſabled pling with thy laft Enemy; as if thou hadiť not
them from bearing their own Croffes. Long ago ſuffered till now, now thy bloody Paffion begins;
was this unmeet Society foretold by thine Evan- a cruel Expoliation begins that Violence : Again
gelical Seer, He was taken from Priſon, and from do theſe grim and mercileſs Soldiers lay their
Fudgment ; He was cut out of the Land of the living ; rude Hands upon thee, and ſtrip thee naked
He made his Grave with the wicked. O bleſſed Je- again are thoſe bleeding Wales laid open to all
ſu, it had been diſparagement enough to thee, to Eyes; again muſt thy ſacred Body undergo the
be forted with the beit of Men (ſince there is Shame of an abhorred Nakedneſs : Lo, thou that
much Sin in the perfecteſt, and there could be no clotheſt Man with Raiment, Beaſts with Hides,
Sin in thee. ) but to be matched with the Scum Fiſhes with Scales and Shells, Earth with Flowers,
of Mankind, whom Vengeance would not let Heaven with Stars, art deſpoiled of Cloaths, and
to live, is ſuch an Indignity as confounds my ftandeſt expoſed to the ſcorn of all Beholders :
Thoughts ; ſurely there is no Angel in Heaven, As the firſt Adam entred into his Paradiſe, fo doſt
but would have been proud to attend thee: And thou (the ſecond Adam ) into thine, naked; and
what could the Earth afford worthy of thy Train as the firſt Adam was cloathed with Innocence,
Yer Malice hath ſuited thee with Company next when he had no Cloaths, ſo wert thou the fe-
to Hell; that their Viciouſneſs might reflect up- cond coo; and more than fo, thy Nakedneſs, o
Saviour,


j
159
Contemplations.
Saviour, cloachs our Souls, not with Innocence with Thorns ? Is this the Eye that ſaw the Hea-
only, but with Beauty : hadft not thou been vens opened, and the Holy Ghoſt deſcending up-
naked, we had been cloathed with Confuſion on that Head ? that ſaw fuch reſplendence of
O happy Nakedneſs, whereby we are covered heavenly Brightneſs on Mount Tabor, which now
from Shame : O happy Shame, whereby we are begins to be over-clouded with Death? Are theſe
inveſted with Glory. All the Beholders ftand the Ears that heard the Voice of thy Father,
wrapped with warm Garments, thou only art owning thee out of Heaven, which now tingle
ſtripped to tread the Wine-prefs alone : How did with Buffettings, and glow with Reproaches, and
thy bleſſed Mother now with her Veil upon thy bleed with Thorns ? Are theſe the Lips that ſpake
Shoulders? And that Diſciple, who lately ran as never Mans ſpake, full of Grace and Power,
from thee, naked, wiſh'd in vain that his loving that called out dead Lazarus , that ejected the
Pity might do that for thee, which Fear forced ſtubborneſt Devils, that commanded the cure of
him to, for himſelf.
all Diſeaſes, which are now ſwoln with Blows, and
Shame is ſucceeded with Pain: Oh, the Tor-diſcoloured with Blueneſs and Blood ? Is this the
ment of the Croſs! Methinks I fee, and feel, Face that ſhould be fairer than the Sons of Men,
how having faſtned the Tranſverſe to the Body of which the Angels of Heaven ſo deſired to ſee, and
that fatal Tree, and laid it upon the Ground, they can never be ſatisfied with ſeeing, that is thus
racked and ſtrained thy tender and ſacred Limbs, foul with the nafty mixtures of Sweat, and Blood,
to fit the Extent of their fore-appointed Mea- and Spittings on? Are theſe the Hands that
fure : and having tentered out thine Arms be-ſtretched out the Heavens as a Currain, that by
yond their natural reach, how they faftned them their Touch healed the Lame, the Deaf, the
with Cords, till thoſe ſtrong Iron Nails ( which Blind, which are now bleeding with the Nails?
were driven up to the Head, through the Palms Are theſe the Feet which walked lately upon the
of thy bleſſed Hands ) had not, more firmly than liquid Pavement of the Sea, before whole Foot-
painfully, fixed thee to the Gibbet : the Tree is ftool all the Nations of the Earth are bidden to
Taiſed up, and now not without a vehement Con-worſhip, that are now ſo painfully fixed to the
cuffion fettled in the Mortiſe. Wo is me, how Croſs ? O cruel and unthankful Mankind, that
are thy Joints and Sinews torn, and ſtretched till offered ſuch Meaſure to the Lord of Life! Oh,
they crack again, by this torturing Diftenſion infinitely merciful Saviour, that wouldft fuffer all
How doth thine own Weight torment thee, whilſt this for unthankful Mankind! That Fiends ſhould
thy whole Body reſts upon this forced and dolo- do theſe things to guilty Souls, it is (though ter-
rous Hold, till thy nailed Feet bear their part in rible, yet) juft; but that Men Should do thus to
a no leſs afflictive Supportation? How did the the bleſſed Son of God, it is beyond the Capacity
rough Iron pierce thy Soul, whilſt paſſing through of our Horror.
thoſe tender and ſenſible Parts it carried thy Fleſh Even the moſt hoſtile Diſpoſitions have been
before it, and as it were rivetted it to that ſhame only content to kill ; Death hath fated the moſt
ful Tree.
eager Malice ; thine Enemies, O Saviour, held
There now, O dear Jeſu, there thou hangeft, not themſelves ſatisfied, unleſs they might enjoy
between Heaven and Earth, naked, bleeding, for- thy Torment. Two Thieves are appointed to be
lorn, deſpicable, the Spectacle of Miſeries, the thy Companions in Death; thou art deſigned to
Scorn of Men. Be abaſed, O ye Heavens and the midſt, as the chief Malefactor ; on whether
Earth, and all ye Creatures wrap up your ſelves Hand ſoever thou lookeſt, thine Eye meets with
in Horror and Confuſion, to ſee the Shame, and an hateful Partner: But, O bleſſed Jeſu, how ſhall
Pain, and Curſe, of your moft Pure and Omni- I enough admire and celebrate thy infinite Meru
potent Creator : How could ye ſubſiſt, whilft he cy, who madeſt ſo happy an uſe of this Jewish
thus ſuffers in whom ye are ? Oh Saviour, didft Deſpight, as to improve it to the Occaſion of the
thou take Fleſh for our Redemption, to be thus Salvation of one, and the Comfort of Millions ?
indignly uſed, thus mangled, thus tortured ? Was is not this, as the laft, fo the greateſt Specialty of
this Meaſure fit to be offered to that ſacred Body, thy wonderful Compaſſion, to convert that dying
that was conceived by the Holy Ghoſt of the Thief? With thoſe nailed Hands to ſnatch a Soul
pure Subſtance of an immaculate Virgin? Wo is out of the Mouth of Hell? Lord, how I bleſs
me, that which was unſpotted with Sin, is all ble- thee for this Work, how do I ſtand amazed at
miſhed with human Cruelty, and ſo wofully disfi- this, above all other the Demonſtrations of thy
gured, that the bleſſed Mother that bore thee, could Goodneſs and Power? The Offender came to
not now have known thee; ſo bloody were thy die ; nothing was in his Thoughts but his Guilt
Temples, ſo fwoln and diſcoloured was thy Face; and Torment; whilft he was yet in his Blood,
ſo was the skin of thy whole Body ſtreaked with thou ſaidft, This Soul ſhall live : Ere yet, the in-
red and blue Stripes ; ſo did thy thorny Diadem toxicating Potion could have time to work upon
ſhade thine heavenly Countenance ; ſo did the his Brain, thy Spirit infuſes Faith into his Heart :
Streams of thy Blood cover and deform all thy he that before had nothing in his Eye but pre-
Parts: the Eye of Senſe could not diſtinguiſh ſent Death and Torture, is now lifted up above
thee, O dear Saviour, in the neareſt Proximity to his Croſs, in a bleſſed Ambition, Lord, remember
thy Croſs; the Eye of Faith fees thee in all this me when thou comeft into thy Kingdom. Is this the
Diſtance : And by how much more Ignominy, Voice of a Thief, or of a Diſciple ? Give me
Deformity, Pain it finds in thee, ſo much more it leave, O Saviour, to borrow thine own Words ;
admires the Glory of thy Mercy. Alas, is this Verily I bave not found so great Faith, no not in all
the Head that is decked by thine eternal Father Iſrael. He ſaw thee hanging miſerably by him, and
with a Crown of pure Gold, of immortal and yet ſtyles thee Lord; he ſaw thee dying, yer
incomprehenſible Majefty, which is now buſhed talks of thy Kingdom; he felt himſelf dying, yet
talks

?
ز

The Crucifixion.
151
talks of a future Remembrance: 0 Faith, ſtronger thee, or bent his Brows upon thee, this, this was
than Death, that can look beyond the Croſs, at a worſe then death; it is no marvel, now, if darkneſs
Crown; beyond Diſſolution, at a remembrance were upon the face of the whole Earth, when thy
of Life and Glory : Which of thine Eleven were Fathers Face was eclipſed from thee by the interpo-
heard to ſpeak fo gracious a Word to thee in theſe fition of our Sins. How ſhould there be Light in
thy laſt Pangs ? After thy Reſurrection, and the World without, when the God of the World,
knowledg of thine impaffible Condition, it was the Father of Lights , complains of the want of
not ftrange for them to talk of thy Kingdom; but light within ? That Word of thine, O Saviour, was
in the midſt of thy ſhameful Death, for a dying enough to fetch the Sun down out of Heaven,
Malefactor to ſpeak of thy Reigning, and to im- and to diffolve the whole Frame of Nature, when
plore thy Remembrance of himfelf in thy King- thou cryedft, My God, my God, why baft thou for-
dom, it is ſuch an improvement of Faith, as ra- ſaken me? Oh what pangs were theſe, dear Jeſu,
viſheth my Soul with Admiration : O bleſſed that drew from thee this complaint thou well
Thief that haſt thus happily ſtoln Heaven ! How kneweſt, nothing could be more cordial to thine
worthy hath thy Saviour made thee to be a Part-Enemies, than to hear this fad Language from
ner of his Sufferings, a Pattern of undauntable thee; they could fee but the outſide of thy fuf-
Belief, a Spectacle of unſpeakable Mercy ? This ferings ; never could they have conceived ſo deep
day shalt thou be with me in Paradiſe : Before, Ian anguiſh of thy Soul, if thy own Lips had noe
wondered at thy faith ; now, I envie at thy Feli- expreſſed it ; yet, as not regarding their Triumph
city; Thou cravedſt a Remembrance, thy Saviour thou thus poureft out thy ſorrow; and when ſo
ſpeaks of a preſent Poffeffion, This Day; thou much is uttered, who can conceive what is felt?
ſuedſt for Remembrance as a Favour to the abſent, How is it then, with thee, O Saviour, that
thy Saviour ſpeaks of thy Preſence with him; thou thus aſtoniſheit Men and Angels with ſo
thou ſpeakeſt of a Kingdom, thy Saviour of woful a quiritation : Had thy God left thee
Paradiſe ; As no Diſciple could be more faithful, Thou, not long ſince, faidft, I and my Father are
fo no Saint cou'd be happier. O Saviour, what a one ; Are ye now fevered? Let this thought be
Preſident is this of thy free and powerful Grace ! as far from my Soul, as my Soul from Hell ;
where thou wilt give, what unworthineſs can bar us No more can thy bleſſed Father be ſeparated
from Mercy? when thou wilt give, what Time from thee, than from his own Eſſence; His
can prejudice our Vocation? who can deſpair of Union with thee is eternal ; his Viſion was inter-
thy goodneſs,when he that in the Morning was poſt-cepted ; He could not withdraw his Preſence, he
ing towards Hell
, is in the Evening with thee in would withdraw the influence of his comfort;
Paradiſe
. Lord, he could not have ſpoken this to Thou, the ſecond Adam, ftoodſt for Mankind
thee, but by thee, and from thee. What poflibi- upon this Tree of the Croſs, as the firſt Adam
lity was there for a Thief to think of thy Kingdom, ſtood and fell for Mankind, under the Tree of
without thy Spirit ? that good Spirit of thine offence ; Thou bareft our Sins ; thy Father ſaw
breathed upon this Man, breathed not upon his us in thee, and would puniſh us in thee, thee
Fellow; their Trade was alike, their Sin was alike, for us ; how could he but with-hold Comfort,
their State alike, their Croſs alike; only thy where he intended Chaſtiſement ? Herein, there.
Mercy makes them unlike ; One is taken, the fore, he ſeems to forſake thee for the preſent, in
other is refuſed ; Bleſſed be thy Mercy in taking that he would not deliver thee from that bitter
one ; bleſſed be thy juſtice in leaving the other; Paffion, which thou wouldft undergo for us; O
who can deſpair of that Mercy, who cannot but Saviour, hadſt thou not been thus forſaken, we
tremble at that Juſtice ?
had periſhed ; Thy dereliction is our ſafety; and
Now, O ye cruel Prieſts and Elders of the how-ever our narrow Souls are not capable of
Jews, ye have full leiſure to feed your Eyes with the Conceit of thy Pain, and Horror, yet we
the Sight ye ſo much longed for ; there is the know there can be no danger in the forſaking,
Blood ye purchaſed ; and is not your Malice yet whiles thou canſt ſay, My God; He is ſo thy God,
glutted? Is not all this enough without your as he cannot be ours; all our right is by Adoption,
Taunts, and Scoffs, and Sports, at fo exquiſite a his by Nature ; thou art one with him, in eternel
Miſery? The People, the Paſſengers are taught Effence, we come in by Grace and Merciful E-
to inſult, where they ſhould pity; Every Man lection, yet, whilſt thou ſhalt enable me to ſay,
hath a ſcorn ready to caſt at a dying Innocent; A My God, I ſhall hope never to fink under thy
generous Nature is more wounded with the Ton- Deſertions.
gue, then with the Hand; O Saviour, thine Ear But, whilft I am tranfported with the Senfe of
was more painfully pierced than thy Brows or thy Sufferings, O Saviour, let me not forget to
Hands, or Feet ; It could not but go deep in- admire thoſe ſweet Mercies of thine, which thou
to thy Soul, to hear theſe bitter and girding pouredſt out upon thy Perſecutors; They rejoyce
Reproaches from them thou cam'ft to ſave. in thy Death, and triumph in thy. Miſery, and
But, alas, what Flea-bitings were theſe in com- fcoff at thee, in both ; In ſtead of calling
pariſon of thoſe inward Torments, which thy Soul down Fire from Heaven upon them, thou heapeſt
felt, in the ſenſe and apprehenſion of thy Fathers Coals of Fire upon their Heads ; Father, forgive
wrath for the Sins of the whole World ; which them, for they know not what they do ; They blaf-
now lay heavy upon thee for ſatisfaction ? This, pheme thee, thou prayeſt for them ; They ſcorn,
oh, this was it that preſſed thy Soul as it were to thou pitieft ; They ſin againſt thee, thou prayeſt
the nethermoſt Hell, whileft thine eternal Father for their Forgiveneſs : They profeſs their Malice,
lookt lovingly upon thee, what didit thou, what thou pleadeft their Ignorance; O compaffion
needed it thou to care for the frowns of Men or without Example, without Meaſure; fit for the Son
Devils but when he once turnd his Face from of God, the Saviour of Men: Wicked and fooliſh
Fews

152
Contemplations.
Particularities are
Fewws, ye would be miſerable, he will not let you: after that more precious Water ; and fo do thou
Ye would fain pull upon your ſelves, the guilt give me of that Water of Life, that I may never
of his Blood, he deprecates it ; Ye kill, he ſues thirſt again.
for your Remiſſion, and Life ; His Tongue cries Bleffed God, how marvellouſly doſt thou con-
Louder than his Blood, Father forgive them : trive thine own Affairs ? Thine Enemies, whilft
O Saviour, thou couldft not but be heard ; thoſe they would deſpight thee, ſhall unwittingly jufti-
who out of ignorance and ſimplicity thus perſecu- fie thee, and convince themſelves ; as thou fore-
ted thee, find the happy Iſſue of thine Interceſſion: ſaidft, In thy Thirſt, they gave thee Vineger to drink :
Now I fee whence it was that three thouſand Had they given thee Wine, thou hadît not taken
Souls were converted, foon after, at one Sermon; it ; the Night before thou hadft taken leave of
It was not Peter's Speech, it was thy Prayer, that that comfortable Liquor, reſolving to drink no
was thus effe&tual: Now they have grace to know more of that ſweet Juice, till thou ſhouldft drink
and confeſs whence they have both Forgiveneſs it new with them in thy Father's Kingdom; had
and Salvation; and can recompence their Blaf- they given thee Water, they had not fulfilled that
phemies with Thankſgiving. What Sin is there, Prediction, whereby they were felf-condemned:
Lord, whereof I can deſpair of the Remiſſion? I know not, now, O dear Jefu, whether this laſt
or what Offence can I be unwilling to remit
, Draught of thine were more pleaſing to thee, or
when thou prayeſt for the forgiveneſs of thy more diftaftful : diftaftful in it ſelf (for what Li-
Murderers, and Blaſphemers ?
quor could be equally harſh:) pleaſing in that it
There is no Day ſo long but hath his Evening; made up thoſe Sufferings thou wert to endure,
At laſt, o bleſſed Saviour, thou art drawing and thoſe Prophefies thou wert to fulfil.
to an end of theſe Painful Sufferings, when ſpent Now there is no more to do,
with Toil, and Torment, thou crieſt out, I thirſt; thy full Conſummation of all Pre- For the full Expli-
How ſhouldſt thou do other, O dear Jeſu; how dictions, of all Types and Cere- refer my Reader to
ſhouldſt thou do other than thirſt? The Night thou monies, of all Sufferings, of all
my Paſſion Ser
hadit ſpent in Watching, in Prayer, in Agony, in thy Satisfactions, is happily both effe- mon, wherein the
Conveyance from the Garden to Jeruſalem ; from cted and proclaimed; nothing now
Annas to Caiaphas, from Caiaphas to Pilate; in thy remains but a voluntary, ſweet,
largely diſcuſſed.
reſtleſs Anſwers, in Buffetings and Stripes; the and heavenly Reſignation of thy bleſſed Soul into
Day, in Arraingnments, in Haling from Place to the Hands of thine eternal Father, and a bowing
Place, in Scourgings, in Stripping, in Robing, and of thine Head, for the change of a better Crown,
Diſrobing, in Bleeding, in Tugging under thy and a peaceable Obdormition in thy Bed of Eaſe
Croſs, in Woundings, and Diftenfion, in Pain, and Honour, and an inſtant entrance into Reſt,
and Paſſion; no marvel if thou thirſtedſt; al- Triumph, Glory.
though there was more in this Drought than thy And now, O bleſſed Jeſu, how eaſily have car-
Need; it was no leſs requiſite thou ſhould thirſt, nal Eyes, all this while, miſtaken the Paffages
than that thou ſhouldft die ; both were upon the and Intentions of this thy laſt and moſt glorious
fame Predetermination, both upon the ſame Pre-Work? Our Weakneſs could hitherto ſee nothing
diction: How elſe ſhould that Word be verified, here but Pain and Ignominy ; now my better-
Pſalm 22. 14, 15. All my Bones are out of joint: my enlightned Eyes ſee in this Elevation of thine,
Heart is like Wax, it is melted in the midſt of my Bow- both Honour and Happineſs : Lo, thou, that are
els. My ſtrength is dried up like a Potjherd: and my the Mediator betwixt God and Man, the Recon-
Tongue cleaveth to my Faws; and thou haft brought me ciler of Heaven and Earth, art lift up betwixt
into the Duſt of Death ? Had it not been to make Earth and Heaven, that thou mighteſt accord
up that Word, whereof one jot cannot pafs, both: Thou that art the great Captain of our
though thou hadít felt this Thirſt, yet thou hadft Salvation, the Conqueror of all the adverſe Pow-
not bewraied it: Alas, what could it avail to be-ers of Death and Hell
, art exalted upon this Tri-
moan thy Wants to inſulting Enemies, whoſe umphal Chariot of the Croſs, that thou mightſt
Sport was thy Miſery? How lhould they pity thy trample upon Death, and dragg all thoſe infernal
Thirſt, that pitied not thy Bloodſhed ? It was not Principalities, manicled after thee : thoſe Arms
their Favour that thou expectedft herein , but which thine Enemies meant violently to extend,
their Conviction : 0 Saviour, how can we, thy are ſtretched forth for the embracing of all Man-
finful Servants, think much to be exerciſed with kind, that ſhall come in for the Benefit of thine
Hunger and Thirſt, when we hear thee thus all-fufficient Redemption : even whilſt thou fuf-
plain.
fereſt, thou reigneft : Oh the impotent Madneſs
0. Thou that not long ſince proclaimedſt in the of filly Men, they think to diſgrace thee with
Temple, If any Man thirſt, let him come to me and wry Faces, with Tongues put out, with bitter
drink : be that believeth in me, out of his Belly shall Scoffs, with poor wretched Indignities, when, in
flow Rivers of living Waters ; now thy ſelf thirfteft; the mean time, the Heavens declare thy Righte-
thou, in whom we believe, complaineſt to want ouſneſs, O Lord, and the Earth ſhews forth thy
ſome Drops ; thou hadſt
the Command of all the Power ; the Sun pulls in his Light, as not abiding
Waters both above the Firmament and below it ; to ſee the Sufferings of his Creator ; the Earth
yet thou wouldſt thirſt: leven fo, Lord, thou trembles under the ſenſe of the Wrong done to
that wouldft die for us, wouldſt thirſt for us : Oher Maker; the Rocks rend, the Veil of the
give me to thirſt after thoſe Waters which thou Temple tears from the top to the bottom; ſhort-
promiſeſt , what ever become of thoſe Waters ly, all the Frame of the World acknowledges
which thou wouldſt want the time was when the Dominion of that Son of God, whom Man
craving Water of the Samaritan, thou gaveft bet- deſpiſed.
ter than that thou askedſt: Oh give me to thirſt Earth and Hell have done their worſt: O Sa.
viour,

The Crucifixion
153
viour, thou art in thy Paradiſe, and triumpheſt deemed thoſe two Sacraments, which thou didft
over the Malice of Men and Devils : the Remain-inſtitute : alive, flow alſo from thee, dead, as the
ders of thy facred Perſon are not yet free; the laſt Memorials of thy Love to thy Church ; the
Soldiers have parted thy Garments, and caſt Lots Water of Baptiſm, which is the Laver of Regene-
upon thy ſeamleſs Coat (thoſe poor Spoils can- ration; the Blood of the New Teſtament, ſhed
not ſo much enrich them, as glorifie thee, whoſe for Remiffion of Sins: and theſe, together with
Scriptures are fulfilled by their barbarous Sorti- the Spirit that gives Life to them both, are the
tions ;) the Feavs fue to have thy Bones divided; three Witneſſes on Earth, whoſe Atteſtation can-
but they ſue in vain; no more could thy Gar- not fail us. Oh precious and foveraign Wound,
ments be whole, than thy Body could be broken; by which our Souls are healed : into this Cleft
one inviolable Decree over-rules both ; fooliſh of the Rock let my Dove fly, and enter; and
Executioners, ye look up at that crucified Body, there ſafely hide her ſelf from the Talons of all
as if it were altogether in your Power and Mer- the Birds of Prey.club
cy; nothing appears to you but Impotence and It could not be but that the Death of Chriſt,
Death , little do ye know what an irreſiſtible contrived and acted at Ferufalem in ſo ſolemn á
Guard there is upon that ſacred Corps ; ſuch, as Feſtival, muſt needs draw a world of Beholders :
if all the Powers of Darkneſs ſhall band againit, the Romans, the Centurion and his Band, were
they ſhall find themſelves confounded; in ſpight there as Actors, as Supervifors of the Execution ;
of all the Gates of Hell that Word ſhall ſtand, thoſe Strangers were no otherwiſe engaged, than
Not a Bone of him ſhall be broken. VIB in as they that would hold fair Correſpondence with
Still the infallible Decree of the Almighty leads the Citizens, where they were engariſoned ;
you on to his own Ends, through your own Ways; their freedom from Prejudice rendred them more
ye ſaw him already dead, whom ye came to capable of an ingenuous Conſtruction of all
diſpatch : thoſe Bones, therefore, ſhall be whole, Events, Now when the Centurion and they that were
which ye had no Power to break; but yet, that with him that watched Feſus, Saw the Earthquake,
no Piece, either of your Cruelty, or of divine and the things that were done, they feared greatly,
Prediction, may remain unſatisfied; he whoſe and glorified God, and ſaid, Truly this was the Son of
Bones may not be impaired, ſhall be wounded in God. YIMDA
his Fleſh; he whoſe Ghoſt was yielded up, muft. What a marvellous Concurrence is here of
yield his laſt Blood; One of the Soldiers with a ſtrong and irrefragable Convictions? Meekneſs
Spear pierced his Side, and forthwith there came out in Suffering ; Prayer for his Murderers; a faith-
Blood and Water : Malice is wont to end with Life; ful Reſignation of his Soul into the Hands of his
here it over-lives it : Cruel Man, what means heavenly Father, the Sun eclipſed, the Heavens
this fo late Wound? What Commiſſion hadſt thou darkned, the Earth trembling, the Graves open,
for this bloody Act? Pilate had given leave to the Rocks rent, the Veil of the Temple torn:
break the Bones of the Living, he gave no leave Who could go leſs than this, Truly this was the
to goar the side of the Dead: What wicked Su- Son of God: He ſuffers patiently; this is through
pererogation is this? What a ſuperfluity of Ma- the Power of Grace, many good Men have done
liciouſneſs? To what purpoſe did thy Spear ſo, through his enabling ; the frame of Nature
pierce ſo many Hearts in that one? Why wouldft fuffers with him : this is proper to the God of Na-
thou kill a dead Man ? Methinks the bleſſed Vir- ture, the Son of God.
gin, and thoſe other paſſionate Aſſociates of hers, I wonder not that theſe Men confeſſed thus; I
and the Diſciple whom Jeſus loved, together with wonder that any Spectator confeſſed it not; theſe
the other of his Fellows, the Friends and Fol- Proofs were enough to fetch all the World upon
lowers of Chriſt; and eſpecially he that was ſo their Knees, and to have made all Mankind a
ready to draw his Sword upon the Troop of his Convert ; but all Hearts are not alike, no means
Maſter's Apprehenders, ſhould have work enough can work upon the wilfully obdured; even, after
to contain themſelves within the Bounds of Pa- this, the Soldier pierced that bleſſed Side ; and
tience, at ſo favage a Stroak: their Sorrow could whilſt Pagans relented, Jews continued impeni-
not chuſe but turn to Indignation, and their tent; yet, even of that Nation, thoſe Beholders,
Hearts could not but riſe (as even mine doth whom Envy and Partiality had not intereſſed in
now) at fo impertinent a Villany : How eafily this Slaughter, were ſtricken with juſt Aſtoniſh-
could I rave at that rude Hand? But, O God, ment, and ſmote their Breaſts and ſhook their
when I look up to thee, and conſider how thy Heads; and, by paſſionate Geſture, ſpake what
holy and wiſe Providence ſo over-rules the moit their Tongues durſt not : How many muſt there
barbarous Actions of Men , that (beſides their needs be in this univerſal Concourſe of them,
Will) they turn beneficial, I can at once hate whom he had healed of Diſeaſes, or freed from
them and bleſs thee : this very Wound hath a Devils, or miraculouſly fed, or ſome way obliged
Mouth to ſpeak the Meffiaſhip of my Saviour, in their Perſons or Friends? Theſe, as they were
and the Truth of thy Scripture, They ſhall look at deeply affected with the mortal Indignities which
him whom they have pierced. Behold now the ſe- were offered to their acknowledged Meſſiah, fo
cond Adam ſleeping, and out of his Side formed they could not but be raviſhed with Wonder, at
the Mother of the Living, the Evangelical thoſe powerful Demonſtrations of the Deity of
Church: Behold the Rock which was ſmitten, him, in whom they believed ; and ſtrangely di-
and the Waters of Life guſhed forth ; Behold the ſtracted in their Thoughts, whilſt they compared
Fountain that is ſet open to the Houſe of David, I thoſe Sufferings with that Omnipotence: as yet
for Sin, and for Uncleanneſs; a Fountain not of their Faith and Knowledge was but in the Bad, or
Water only, but of Blood too : O Saviour, by thy in the Blade : How could they chuſe but think,
Water we are waſhed, by thy Blood we are re- Were he not the Son of God, how could theſe
V vv
things

154
Contemplations.
things be? And if he were the Son of God, how felf, and dares beg the Body of Jeſus: Death is
could he die ? His Reſurrection, his Aſcenſion, wont to end all Quarrels ; Pilate's Heart tells him
Should ſoon after perfect their Belief ; but in the he hath done too much already, in ſentencing an
mean time their Hearts could not but be conflicted Innocent to Death ; no doubt that Centurion
with Thoughts hard to be reconciled; howſo- had related unto him the miraculous Symptoms
ever, they glorifie God, and ſtand amazed at the of that Paffion ; he that ſo unwillingly condemn-
expectation of the Iſſue.
ed Innocence, could rather have wiſhed that juſt
But above all other, O thou bleſſed Virgin, the Man alive, than have denied him dead: the Bo-
holy Mother of our Lord, how many Swords dy is yielded, and taken down ; and now that
pierced thy Soul, whilſt ſtanding cloſe by his which hung naked upon the Croſs, is wrapped
Croſs thou faweſt thy dear Son and Saviour thus in fine Linnen; that which was foiled with Sweat
indignly uſed, thus ſtripped, thus ſtretched, thus and Blood, is curiouſly waſhed and embalmed :
nailed, thus bleeding, thus dying, thus pierced ? now, even Nicodemus comes in for a Part, and
How did thy troubled Heart now recount what fears not the Envy of a good Profeffion; Death
the Angel Gabriel had reported to thee from God, hath let that Man looſe, whom the Law former-
in the Meſſage of thy bleſſed Conception of that ly over-awed with reſtraint; he hates to be a
Son of God? How didſt thou think of the miracu- Night-bird any longer ; but boldly flies forth, and
lous Formation of that thy divine Burthen by the looks upon the Face of the Sun; and will be
Power of the Holy Ghoſt ? How didſt thou re now as liberal in his Odours, as he was before
cal thoſe Prophecies of Anna and Simeon concern- niggardly in his Confeſſion: O Saviour, the Earth
ing him, and all thoſe fupernatural Works of his, was thine, and the fulneſs of it; yer, as thou
the irrefragable Proofs of his Godhead ? and lay- hadît not an Houſe of thine own, whilſt thou
ing all theſe together with the miſerable Infir- livedft, ſo thou hadft not a Grave when thou
mities of his paſſion, how wert thou crucified wert dead ; Joſeph, that rich Counſellor, lent thee
with him? The Care that he took for thee, in his ; lent it fo, as it ſhould never be reſtored ;
the Extremity of his Torments, could not chuſe thou tookeft it up but for a while ; but that little
but melt thy Heart into Sorrow : But, Oh, when touch of that ſacred Corps of thine made it too
in the height of his Pain and Miſery, thou heardeſt good for the Owner.
him cry out, My God, my God, why haſt thou for O happy Foſeph, that hadît the Honour to be
Saken me? What a cold Horror poffeffed thy Soul Land-lord of the Lord of Life, how well is thy
I cannot now wonder at thy Qualms and Swoon- Houſe-room re-paid with a Manſion not made
ings ; I could rather wonder that thou ſurvivedft with Hands, eternal in the Heavens ? Thy Gar-
fo fad an Hour. But, when recolle&ting thy felf, den and thy Tomb were hard by Calvary, where
thou faw'ft the Heavens to bear a Part with thee thou couldſt not fail of many Monitions of thy
in thy Mourning, and felteft the Earth to tremble Frailty : How oft hadît thou ſeaſoned that new
no leſs than thy felf, and foundeſt that the dread-Tomb with fad and ſavoury Meditations ? And
ful Concuffion of the whole Frame of Nature hadít oft ſaid within thy ſelf, Here I ſhall once
proclaimed the Deity of him that would thus lie down to my laſt Rett, and wait for my Refur
fuffer and die; and remembredeſt his frequent Pre-rection ; little didſt thou then think to have been
di&tions of drinking this bitter Cup, and of being diſappointed by ſo bleſſed a Gueſt; or, that thy
baptized thus in Blood, thou beganſt to take Grave ſhould be again fo foon empty; and in
Heart, and to comfort thy ſelf with the aſſured that emptineſs uncapable of any mortal In-dwel-
Expectation of the glorious Iſſue : more than once ler : How gladly doſt thou now refign thy Grave
had he foretold thee his victorious Reſurrection; to him, in whom thou liveſt, and who liveth for
he who had openly profeffed Fonas for his Type, ever ; whoſe Soul is in Paradiſe, whoſe Godhead
and had fore-promiſed, in three Days, to raiſe up every where : Hadft thou not been rich before,
the ruined Temple of his Body ; had, doubtleſs, this Gift had enriched thee alone ; and more en-
given more full Intimation unto thee, who hadft nobled thee, than all thine earthly Honour; now
ſo great a ſhare in that ſacred Body of his. The Juft great Princes envy thy Bounty, and have thought
ſhall live by Faith : Lo, that Faith of thine in his themſelves happy to kiſs the Stones of that Rock,
enſuing Reſurrection, and in his Triumph over which thou thus hewedſt, thus beſtowedſt.
Death, gives thee Life, and chears up thy droop Thus purely wrapped, and ſweetly embalmed,
ing Soul, and bids it, in an holy Confidence, to lies the precious Body of our Saviour, in Foſeph's
triumph over all thy Fears and Sorrows; and new Vault : Are ye now alſo at Reſt, O ye Jew-
him whom thou now feeſt dead and deſpiſed, re- iſh Rulers, is your Malice dead and buried with
preſents unto thee living, immortal, glorious. him ? Hath Pilate enough ſerved your Envy and
Revenge ? Surely it is but a common Hoſtility
that can die ; yours ſurviveth Death, and puts
The Reſurrection.
you upon a further Project: The chief Prieſts and
Phariſees came together unto Pilate, ſaying, Sir, we re-
member that this Deceiver ſaid, whilſt be was yet alive,
Race doth not ever make ſhew where it is ; After three Days I will riſe again : command therefore
there is much ſecret Riches both in the that the Sepulchre be made ſure till the third Day; left
Earth and Sea, which never Eye faw: I never his Diſcipies come by Night and ſteal him away, and
heard any News, till now, of Foſeph of Arimathea ; Say to the People, He is riſen.
yer was he eminently both Rich' and Wife, and How full of Terrors and inevitable Perplexities
Good; a worthy, though cloſe Diſciple of our is Guiltineſs? Theſe Men were not more trou-
Saviour. True Faith may be wiſely reſerved, but bled with Envy at Chriſt alive, than now wich
will not be cowardly ; now he puts forth him- 'Fear of his Reſurrection : And what can now
ſecure

The Reſurrection.
155
ſecure them? Pilate had help'd to kill him, but they have been allowed to buy their Perfumes on
who ſhall keep him from riſing? Wicked and foo- the Sabbath, or to have viſited that holy Tomb
liſh Fews, how fain would ye fight againſt God ſooner, can we think they would have ſtaid fo
and your own Hearts? How gladly would ye long? Can we ſuppoſe they would have cared
deceive your ſelves, in believing him to be a De- more for the Sabbath, than for the Lord of the
ceiver, whom your Conſciences knew to be no Sabbath, who now kept his Sabbath in the
leſs true than powerful ? Lazarus was ſtill in your Grave ? Sooner they might not come, later they
Eye ; that Man was no Phantaſm ; his Death, his would not, to preſent their laſt Homage to their
Reviving was undeniable; the fó freſh Reſuſci- dead Saviour : Had thefe holy Women known
tation of that dead Body after four Days Diffolu- their Jeſus to be alive, how had they hafted, who
tion, was a manifeft Conviction of Omnipotence: made ſuch ſpeed to do their laſt Offices to his fa-
How do ye vainly wiſh that he could deceive cred Corps For us, we know that our Re-
you in the fore-reporting of his own Reſurrecti- deemer liveth ; we know where he is : Oh Sa-
on? Without a Divine Power he could have raiſed viour, how cold, and heartleſs is our Love to thee,
neither Lazarus, nor himſelf: with, and by it, he if we do not hafte to find thee in thy Word and
could as well raiſe himſelf as Lazarus : What need Sacraments; if our Souls do not fly up to thee,
we other Witneſſes than your own Mouths ? That in all holy Affections, into thy Heaven?
which he would do, ye confeſs he foretold ; that Of all the Women, Mary Magdalen is firſt named,
the Truth of his Word might anſwer the Power and in ſome Evangeliſts alone; ſhe is noted
of this Deed, and both of them might argue him above her Fellows; none of them were ſo much
the God of Truth and Power, and your felves obliged, none ſo zealoully thankful : ſeven De-
Enemies to both: And now what muſt be done ? vils were caſt out of her, by the Command of
The Sepulchre muſt be ſecured, and you with it: Chrift ; that Heart which was freed from Satan,
An huge Stone, a ſtrong Guard muſt do the by that powerful Diſpoſſeſſion, was now poſſeſ
Deed: And that Stone muſt be ſealed; that Guard led with a free and gracious Bounty to her Deli-
of your own deſigning : Methinks I hear the Sol-verer. Twice at the leaſt hath ſhe poured out
diers and buſie Officers, when they were roling her fragrant and coſtly Odours upon him : where
that other weighty Stone (for ſuch we probably there is a true ſenſe of Favour and Beneficence,
conceive ) to the Mouth of the Vault with much there cannot but be a fervent Deſire of Retribu-
Toil, and Sweat, and Breathleſneſs, how they tion: O bleſſed Saviour, could we feel the Dan-
bragg’d of the ſureneſs of the Place, and unre- ger of every Sin, and the Malignity of thoſe ſpi-
movableneſs of that Load ; and when that ſo ritual Poffeſſions, from which thou haſt freed us,
choice a Watch was ſet, how they boafted of their how ſhould we pour out our ſelves into Thank-
Valour and Vigilance, and ſaid, they would make fulneſs unto thee.
him ſafe from either riſing or ſtealing ? Oh the Every thing here had Horror ; the Place both
Madneſs of impotent Men, that think by either folitary, and a Sepulchre : Nature abhors, as the
Wile or Force to fruſtrate the Will and Deſigns of Viſage, ſo the Region of Death and Corruption:
the Almighty: How juſtly doth that wiſe and the Time, Night ; only the Moon gave them
powerful Arbiter of the World laugh them to ſome faint glimmering, (for this being the ſe-
fcorn in Heaven, and befool them in their own venteenth Day of her Age, afforded ſome Lighe
vain Devices ? Oh Saviour, how much Evidence to the latter part of the Night;) the Buſineſs,
had thy Reſurrection wanted, if theſe Enemies the Viſitation of a dead Corps : their zealous
had not been thus maliciouſly provident? How Love hath eaſily overcome all theſe ; they had
irrefragable is thy Riſing made by theſe bootleſs followed him in his Sufferings, when the Diſci-
Endeavours of their Prevention.
ples left him ; they attended him to his Croſs,
All this while the devout Maries keep cloſe, and weeping; they followed him to his Grave, and
filently ſpend their Sabbath in a mixture of Grief ſaw how Joſeph laid him ; even there they leave
and Hope : How did they wear out thoſe ſad him not, but, ere it be Day-light, return to pay
Hours, in bemoaning themſelves each to other him the laſt Tribute of their Duty. How much
In mutual Relations of the patient Sufferings, of ſtronger is Love than Death? O bleſſed Jeſu, why
the happy Expiration of their Saviour, of the ſhould not we imitate thy Love to us? Thoſe
wonderful Events both in the Heavens and Earth, whom thou loveſt, thou loveft to the end, yea in
that accompanied his Crucifixion; of his fre- it, yea after it; even when we are dead, not our
quent and clear Predictions of his Reſurrection ; Souls only, but our very Duft is dearly reſpected
and now they have gladly agreed (ſo foon as the of thee : What Condition of thine ſhould remove
Time will give them leave ) in the dawning of our Affections from thy Perſon in Heaven, from
the Sunday Morning, to viſit that dear Sepulchre; thy Limbs on Earth?
neither will they go empty-handed; ſhe that had Well did theſe worthy Women know what 70-
beſtowed that coftly Alabaſter-Box of Ointment, seph of Arimathea and Nicodemus had done to thee :
upon their Saviour alive, hath prepared no leſs they ſaw how curiouſly they had wrapped thee,
precious Odours for him, dead.
how preciouſly they had embalmed thee ; yet, as
Love is reſtleſs and fearleſs; in the dark of not thinking others Beneficence could be any juſt
Night theſe good Women go to buy their Spices, Excuſe of theirs; they bring their own Ódours
and, ere the Day-break, are gone out of their to thy Sepulture to be perfumed by the touch of
Houſes towards the Tomb of Chriſt, to beſtow thy ſacred Body : What thank is it to us that
them : this Sex is commonly fearful; it was much others are obfequious to thee, whilſt we are ſlack
for them to walk alone in that unſafe Seaſon; or niggardly? We may rejoyce in others forward-
yet, as deſpiſing all Fears and Dangers, they thus neſs; but if we reſt in it, how ſmall Joy ſhall it be
ſpend the Night after their Sabbath : might to us, to ſee them go to Heaven without us ?
V vya
When



ز

156
Contemplations.
When, on the Friday Evening, they attended ruines : Who are we, ſorry Worms, that we ſhould
Foſeph to the entombing of Jeſus, they mark'd the look in any Buſineſs, to prevail againſt our Crea-
Place, they mark'd the Paſſage, they mark'd that tor? What Creature is ſo baſe that he cannot
inner Grave-ſtone, which the Owner had fitted arm againſt us to our Confufion? The Lice and
to the Mouth of that Tomb; which all their Care Frogs ſhall be too ſtrong for Pharaoh, the Worms
is now to remove, Who ſhall roul away the Stone ? for Herod; there is no Wiſdom nor Counſel againſt
That other more weighty Load, wherewith the the Lord.
Vault was barred, the Seal, the Guard, ſet upon Oh the marvellous Pomp and Magnificence of
both, came not, perhaps, into their knowledg ; our Saviour's Reſurrection ; the Earth quakes, the
this was the private Plot of Pilate, and the Prieits, Angel appears; that it may be plainly ſeen that
beyond the reach of their Thoughts.
this divine Perſon now riſing, had the command
I do not hear them ſay, How ſhall we recover both of Earth and Heaven: at the Diffolution of
the Charges of our Odours ? Or, how ſhall we thy human Nature, O Saviour, was an Earth-
avoid the Envy and Cenſure of our angry Elders, quake ; at the Reuniting of it, is an Earth-
for honouring him whom the Governors of our quake; to tell the World, that the God of Nature
Nation have thought worthy of Condemnation ? then ſuffered, and had now conquered; whilft
The only Thought they now take, is, Who shall thou layeft ſtill in the Earth, the Earth was ſtill ;
roul away the Stone? Neither do they ſtay at home, when thou cam'ſt to fetch thine own, The Earth
and move this Doubt ; but, when they are well trembled at the Preſence of the Lord, at the Preſence of
forward on their way, reſolving to try the Iffue. the God of Jacob : When thou our true šampon
Good Hearts cannot be ſo ſolicitous for any thing awakedit, and foundſt thy ſelf tied with theſe thin
under Heaven, as for removing thoſe Impediments liſtian Cords, and rouſedít up, and breakedſt thofe
which lie between them and their Saviour. Oh hard and ſtrong Twiſts with a ſudden Power, no
bleſſed Jeſu, thou, who, art clearly revealed in marvel if the Room ſhook under thee.
Heaven, art yet ſtill both hid and ſealed up from Good cauſe had the Earth to quake, when the
too many here on Earth : neither is it ſome thin God that made it, powerfully calls for his own
Veil that is ſpread between thee and them, but | Fleſh, from the Uſurpation of her Bowels; good
an huge Stone ; even a true Stone of Offence cauſe
had ſhe to open her Graves, and yield up
lies rolled upon the Mouth of their Hearts ; yea, her Dead, in Attendance to the Lord of Life,
if a ſecond Weight were ſuper-added to thy whom ſhe had preſumed to detain in that Cell
Grave here; no leſs than three ſpiritual Bars are of her Darkneſs: What a feeming Impotence was
interpoſed betwixe them and thee above , Idle- here, that thou who are the true Rock of thy
neſs
, Ignorance, Unbelief; who ſhall roul away Church, ſhouldſt lie obſcurely ſhrouded in Joſeph's
theſe Stones, but the fame Power that removed Rock? Thou that art the true Corner-ſtone of
thine ? O Lord, remove that our Ignorance that thy Church, fhouldſt be ſhut up with a double
we may know thee, our Idleneſs that we may Stone, the one of thy Grave, the other of thy
ſeek thee, our Unbelief that we may find and en- Vault? Thou, by whom we are ſealed to the Day
of our Redemption, ſhouldſt be ſealed up in a
How well it ſucceeds, when we go faithfully blind Cavern of Earth? But now, what a De-
and conſcionably about our Work, and leave the monſtration of Power doth both the World and
Iſſue to God ! Lo, now God hath removed the I ſee, in thy glorious Reſurrection? The Rocks
Cares of theſe holy Women, together with the tear, the Graves open, the Stones roul away, the
Grave-ftone ; to the Wicked, that falls out which Dead riſe and appear, the Soldiers flee and trem-
they feared to the Godly, that which they wiſh-ble, Saints and Angels artend thy riſing : O Sa-
ed and cared for, yea more; holy Cares ever viour, thou liedít down in Weakneſs, thou rifeft
prove well; the Worldly dry the Bones and dif- in Power and Glory; thou liedſt down like a
appoint the Hopes. Could theſe good Viſitants Man, thou riſeſt like a God.
have known of a greater Stone ſealed, of a ſtrong What a lively Image haft thou herein given
Watch ſet, their Doubts had been doubled ; now me of the dreadful Majeſty of the general Re-
God goes beyond their Thoughts, and at once furrection, and thy ſecond Appearance ? Then,
removes that which both they did and might not the Earth only, but the Powers of Heaven
have feared; the Stone is removed, the Seal bro-hall be ſhaken; not fomne few Graves ſhall be
ken, the Watch fled. What a ſcorn doth the Al- open, and ſome Saints appear, but all the Bars of
mighty God make of the impotent Deſigns of Death ſhall be broken, and all that ſleep in their
Men? They thought the Stone ſhall make the Graves, ſhall awake, and ſtand up from the Dead,
Grave fure, the Seal fhall make the Stone fure, before thee; not ſome one Angel Shall deſcend,
the Guard ſhall make both ſure: now when they but thou the great Angel of the Covenant, at-
think all ſafe, God ſends an Angel from Heaven tended with thouſand thouſands of thoſe mighty
above, the Earth quakes beneath, the Stone rouls Spirits : and if theſe ſtout Soldiers were ſo filled
away, the Soldiers ſtand like Carcaſſes, and when with Terror at the feeling of an Earthquake,
they have got Heart enough to run away, think and the fight of an Angel, that they had ſcarce
themſelves valiant ; the Tomb is opened, Chriſt Breath left in them, for the time, to witneſs
is riſen, they confounded. On the vain Projects them alive ; where ſhall thine Enemies appear,
of filly Men! As if with one Shovel-full of Mire Lord, in the Day of thy terrible Appearance,
they would dam up the Sea; or, with a Clout when the Earth ſhall reel and vaniſh; and the
hang’d forth, they would keep the Sun from thi- Elements ſhall be on a flame about their Ears, and
ning : Oh theſe Spiders-webs, or Houſes of Cards the Heavens ſhall wrap up as a Scroul.
which fond Children have (as they think ) skil O God, thou mightſt have removed this Stone,
fully framed, which the leaſt Breath breaks and by the force of thine Earthquake, as well as rive
othes
joy thee.

The Reſurrection.
157
ry?
other Rocks, yet thou wouldſt rather uſe the But, above all other, the Love of thee their
Miniſtery of an Angel ; or, thou that gaveſt thy God and Saviour muſt needs heighten their Joy,
ſelf Life, and gaveſt Being both to the Stone, and make thy Glory, theirs; It is their perpe-
and to the Earth, couldīt more eaſily have re tual Work to praiſe thee; how much more now
moved the Stone, than moved the Earth ; but when ſuch an occaſion was offered, as never
it was thy Pleaſure to make uſe of an Angels had been ſince the World began, never could
Hand ; and now, he that would ask, why thou be after : when thou the God of Spirits hadſt
wouldſt do it rather by an Angel, then by thy felf, vanquiſhed all the Spiritual Powers of Darkneſs ;
may as well ask, why thou didſt not rather give when thou the Lord of Life hadît conquered
thy Law by thine own immediate Hand, than by Death, for thee and all thine ; ſo as they may
the Miniſtration of Angels ; Why by an Angel now boldly inſult over their laſt Énemy, o Death,
thou ſtruckeſt the Iſraelites with Plagues, the olly- where is thy ſting? O Grave, where is thy Vieto-
rians with the Sword; Why an Angel appeared to
comfort thee after thy Temptation and Agony, Certainly, if Heaven can be capable of an iri-
when thou wert able to comfort thy felf; Why creaſe of Joy and Felicity, never had thoſe bleſſed
thou uſeſt the influences of Heaven to Fruiten the Spirits fo great a cauſe of Triumph and Gratulati-
Earth; Why thou imployeft fecond Cauſes in all | on, as in this Day of thy glorious Reſurrection.
Events, when thou couldít do all things alone? It How much more, O dear Jeſu, ſhould we Men,
is good reaſon thou ſhouldſt ferve thy ſelf of thine whoſe Fleſh thou didſt aflume, unite, revive; for
own, neither is there any ground to be required whoſe Sake, and in whoſe Stead, thou didſt vouch-
whether of their motion, or reſt, beſides thy Will. ſafe to ſuffer and die, whofe Arrerages thou payedſt
Thou didſt raiſe thy ſelf, the Angels removed in Death, and acquitedſt in thy Refurre&ion;
the Stone ; they that could have no Hand in thy whoſe Souls are diſcharged, whoſe Bodies ſhalí
Reſurrection, yet ſhall have an Hand in removing be raiſed by the Power of thy Riſing ; How
outward impediments ; not becauſe thou needít, much more ſhould we think we have Cauſe to
but, becauſe thou wouldft ; like as thou alone be over-joyed with the happy Memory of this
didít raiſe Lazarus, thou badeſt others let him great Work of thy Divine Power, and unconcei-
looſe. Works of Omnipotency thou reſerveſt vable Mercy ?
to thine own immediate performance, ordinary Lo now; how weak foever I am in my ſelf,
Actions thou doeft by ſubordinate means. yer in the Confidence of this Victorious Reſur-
Although this Act of the Angels was not meerly rection of my Saviour, I dare boldly challenge
with reſpect to thee; but partly, to thoſe de- and defie you, O all ye adverſe Powers; Do che
vout Women, to eaſe them of their care, to ma worſt ye can to my Soul, in deſpight of you it
nifeft unto them thy Reſurrection : So officious ſhall be ſafe.
are thoſe glorious Spirits not onely to thee their Is it Sin that threatens me? Behold, this Reſur-
Maker, but even to the meaneſt of thy Servants, rection of my Redeemer publiſhes my Diſcharge
eſpecially in the furtherance of all their Spiritual My Surety was arreſted, and caſt into the Priſon
Deſigns : Let us bring our Odors, they will be of his Grave; had not the utmoſt Farthing of mine
ſure to roll away the Stone. Why do not we Arrerages been paid, he could not have come
imitate them in our forwardneſs, to promote forth : He is come forth, the Sum is fully ſatisfied,
each others Salvation ? We pray to do thy Will What Danger can there be of a diſcharged Debt?
here, as they do in Heaven; if we do not act Is it the Wrath of God? Wherefore is that
our Wiſhes, we do but mock thee in our Devo- but for Sin? if my Sin be defrayed, that Quarrel
tions.
is at an End : and if my Saviour fuffered it for
How glorious did this Angel of thine appear? me, how can I fear to ſuffer it in my ſelf?
The terrified Soldiers ſaw his Face like Lightning, That infinite Juſtice hates to be twice paid :
both they, and the Women ſaw his Garments He is riſen, therefore he hath ſatisfied. Who is
fhining, bright, and white as Snow: ſuch a Pre- be that condemneth? It is Chriſt that dyed 3 yea, rather,
ſence became his Errand. It was fit that, as that is riſen.
in thy Paffion the Sun was darkened, and all Is it Death it ſelf ? Lo, my Saviour that over-
Creatures were clad with Heavineſs, fo in thy came Death by dying, hath triumphed over him
Reſurrection the beſt of thy Creatures ſhould teſti- in his Reſurrection ; How can I now fear a
fie their Joy and Exultation in the Brightneſs conquered Enemy? What Harm is there in the
of their Habit ; That as we on Feſtival Days put Serpent, but for his Sting? The Sting of Death
on our beſt Cloaths, ſo thine Angels ſhould cele-is Sin ; that is pulled out by my powerful Re-
brate this bleſſed Feſtivity with a meet repreſentati-deemer; it cannot now hurt me, it may refreſh
of Glory: They could not but enjoy our Joy, me to carry this cool Snake in my boſome.
to ſee the work of Man's Redemption thus fully O then, my dear Saviour, I bleſs thee for thy
finished ; and, if there be Mirth in Heaven at Death, but I bleſs thee more for thy Refurrecti-
the Converſion of one Sinner, how much more, on; That was a Work of wounderful Humility,
when a World of Sinners is perfectly ranſomed of infinite Mercy ; this was a work of infinite
from Death, and reſtored to Salvation Certainly, Power : In that was Humane Weakneſs ; in this,
if but one, or two appeared, all rejoyced, all Divine Omnipotence : In that, thou didít die for
triumphed: Neither could they be but herein ſenfi- our Sins ; in this, thou diſt riſe again for our
ble of their own happy advantage, who by thy Juſtification.
Mediation are confirmed in their glorious Eftate; And now, how am I conformable to thee, if
ſince thou by the Blood of thy Croſs
, and Pows when thou art riſen, I lie ſtill in the Grave of
er of thy Reſurrection haft réconciled things, not my, Corruptions? how am I a Limb of thy
in Earth only, but in Heavens
Body, if, whilſt thou haſt that perfe&t Domini-
158
Contemplations.
..
On over Death, Death hath Dominion over me? | been ſpared, if her Knowledg had been anſwera-
if whilſt thou art alive and Glorious, I lie rotting ble to her Affection; her Faith to her Fervour
3.
in the Duſt of Death ? I know the locomotive withal, (as our Eye will be where we love)
faculty is in the Head; by the Power of the the ftoops, and looks down into that dear Se-
Reſurrection of thee, our Head, all we thy Mem- pulchre.
bers cannot but be raiſed; as the Earth canno Holy Deſires never but ſpeed well; there ſhe
hold my Body from thee in the Day of the ſecond ſees two glorious Angels, the one ſitting at the
Reſurrection, fo cannot Sin with-hold my Soul Head, the other at the Feet where the Body of
from thee, in the firſt; How am I thine, if I be Jeſus had lain. Their ſhining Brightneſs fhewd
not riſen? and if I be riſen with thee, why do I them to be no mortal Creatures, beſides that Peter
not ſeek the Things above, where thou fitteſt and Fohn had but newly come out of the Sepul-
at the right Hand of God.
chre, and both found, and left it empty, in her
The Vault, or Cave, which Foſeph had hewn fight ; which was now ſuddenly filled with thoſe
out of the Rock, was large, capable of no leſs than Celeſtial Gueſts; that white Linnen, wherewith
ten Perſons; upon the Mouth of it, Eaſtward, Foſeph had ſhrouded the facred Body of Jeſus, was
was that great Stone rolled : within it, at the now ſhamed with a brighter Whiteneſs.
right Hand, in the North Part of the Cave, Yet do I not find the good Woman at all ap-
was hewn out a Receptacle for the Body, three palled with that inexpected Glory; ſo was her
Handfuls high from the Pavement ; and a Stone Heart taken up with the thought for her Saviour,
was acordingly ficted for the Cover of that that ſhe ſeemed not ſenſible of whatſoever other
Grave.
Objects; thoſe Tears which ſhe did let drop in-
Into this Cave the good Women (finding the to the ſepulchre, ſend up back to her the Voice
Stone rolled , away) deſcended to ſeek the Body of thoſe Angels, Woman, why weepeſt thou ? God
of Chriſt; and, in it, ſaw the Angels. This was the and his Angels take notice of every Tear of our
Gaol to which Peter and Fohn ran, finding the Spoils Devotion; the ſudden Wonder hath not dried
of Death, the Grave-Cloaths wrapped up; and her Eyes, nor charmed her Tongue; the freely
the Napkin, that was about the Head, folded confeſſeth the cauſe of her Grief to be the mil-
up together, and laid in a Place by it felf; and fing of her Saviour, They have taken away my Lord,
as they came in haft, ſo they return’d with Won- and I know not where they have laid him? Alas,
der.
good Mary, how doft thou loſe thy Tears ? Of
I marvel not at your ſpeed, Oye bleſſed Dif- whom doft thou complain, but of thy beſt Friend?
ciples, if upon the Report of the Women, ye Who hath removed thy Lord, but himſelf? Who
ran, yea, few upon the Wings of Zeal to ſee but his own Deity hath taken away that human
what was become of your Maſter ; ye had wont Body out of that Region of Death? Neither is
to walk familiarly together, in the Attendance he now laid any more, he ſtands by thee, whoſe
of your Lord; now Society is forgotten; and, removal thou complaineſt of. Thus many a ten-
as for a Wager, each tries the ſpeed of his Legs, der and humbled Soul afflicts it ſelf, with the
and with neglect of other, vies who ſhall be firſt want of that Saviour, whom it hath, and feeleth
at the Tomb.
Who would not but have tryed Maſteries with Senſe may be no Judge of the bewailed Abſence
you in this caſe, and have made light Touches of Chriſt ; do but turn back thine Eye, O thou
of the Earth, to have held Paces with you. Your religious Soul, and ſee Jeſus ſtanding by thee;
Deſire was equal, but John is the younger, his though thou kneweſt not that it was Jeſus. His Habit
Limbs are more nimble, his Breath more free; was not his own; ſometimes it pleaſes our Savi-
he firſt looks into the Sepulchre, but Peter goes our to appear unto his, not like himſelf; his holy
down firſt : Oh happy Competition who ſhall Diſguiſes are our Trials ; ſometimes he will ſeem
be more zealous in the enquiry after Chriſt! Ye a Stranger, fometimes an Enemy; ſometimes he
ſaw enough to amaze you, not enough to ſettle offers himſelf to us in the ſhape of a poor Man,
your Faith. How well might you have thought, ſometimes of a diſtreſſed Captive ; happy is he
Our Maſter is not ſubduced, but riſen; had he that can diſcern his Saviour in all Forms ; Mary
been taken away by others Hands, this fine Lin- took him for a Gardiner ; devout Magdalen, thou
nen had not been left behind; Had he not him art not much miſtaken; as it was the Trade of
ſelf riſen from this Bed of Earth, he had not thus the firſt Adam to dreſs the Garden of Eden, ſo was
wrapped up his Night-cloaths, and laid them ſort-it the Trade of the ſecond, to tend the Garden of
ed by themſelves; what can we doubt when he his Church. He digs up the Soil by ſeaſonable
foretold us he would riſe ? Oh bleſſed Jeſu, how Afflictions, he fows in it the Seeds of Grace; he
wilt thou pardon our Errors, how ſhould we plants it with gracious Motions; he waters it
pardon, and pitty the Errors of each other, in with his Word, yea, with his own Blood; he
leſſer Occaſions, when as yet thy prime and weeds it by wholſome Cenſures. Oh bleffed Sa-
deareſt Diſciples, after ſo much Divine Inſtructi- viour, what is it that thou neglecteſt to do, for
on, knew not the Scripttures, that thou muſt riſe again this ſelected Incloſure of thy Church ? As in ſome
from the dead; they went away more aſtoniſhed reſpeæ, thou art the true Vine, and thy Father
than confident; more full of Wonder as yet than the Husbandman; ſo alſo in ſome other, we are
of Belief.
the Vine, and thou art the Husbandman: Oh be
There is more ſtrength of Zeal (where it takes) thou ſuch to me, as thou appearedft unto Magda-
in the weaker Sex ; thoſe holy Women, as they len ; break up the Fallows of my Nature, im-
came firſt, ſo they ſtaid laft ; Eſpecially, devout plant me with Grace, prune me with meet Cora
Mary Magdalen ftands ftill at the Mouth of the rections, bedew me with the former and latter
Cave, weeping; well might thoſe Tears have Rain, do what thou wilt to make me fruisful.

not.

Still

Tbe Reſurrection.
159
Gal. 4. 9.
Still the good Woman weeps, and ſtill com- touch'd thee; and, even after thy Refurre&tion,
plains
, and paſſionately enquires of thee, O Sa thou didît not ſtick to ſay to thy Diſciples, Touch
viour, for thy ſelf: How apt are we, if thou doſt me, and ſee ; and to invite Thomas to put his Fin-
never ſo little vary from our Apprehenſions, to gers into thy Side : neither is it long after this
mil-know thee, and to wrong our felves by our before thou ſuffereſt the three Maries to touch
Mil-opinions ? All this while haft thou concealed and hold thy Feet, how then faiſt thou, Touch
thy ſelf from thine affe&ionate Client; thou ſaw'ft me not? Was it in a mild Taxation of her Miſta-
her Tears, and heard'ft her Importunities, and king? As if thou hadft faid, Thou knoweft not
Enquiries ; at laſt, as it was with Joſeph, that he that
I have now an immortal Body, but ſo de-
could no longer contain himſelf from the notice meaneft thy ſelf towards me, as if I were ſtill in
of his Brethren, thy Compaſſion cauſes thee to my wonted Condition ; know now, that the Cafe
break forth into a clear Expreſſion of thy felf, by is altered; howſoever, indeed, I have not yet
exprefſing her Name unto her felf, Mary; ſhe was afcended to my Father, yet this Body of mine,
uſed, as to the Name, fo to the Sound, to the Ac- which thou ſeeft to be real and ſenſible, is now
cent; thou ſpeakeſt to her before, but in the impaſſible, and qualified with Immortality, and
Tone of a Stranger; now of a Friend, of a Ma- therefore worthy of a more awful Veneration than
fter : like a good Shepherd, thou calleft thy Sheep heretofore. Or, was it a gentle Reproof of her
by their name, and they know thy Voice. What dwelling too long in this dear Hold of thee, and
was thy Call of her, but a clear Pattern of our fixing her Thoughts upon thy bodily Preſences
Vocation ?
aslui together with an implied Direction of reſerving
As her, ſo thou calleft us ; firſt, familiarly, ef- the height of her Affe&tion for thy perfect Glori-
fectually. She could not begin with thee other fication in Heaven? Or laſtly, was it a light
wiſe than in the Compellation of a Stranger; it touch of her too much hafte and eagerneſs in
was thy Mercy to begin with her, that Correcti- touching thee, as if ſhe muſt uſe this ſpeed in
on of thy Spirit is ſweet and uſe- preventing thine Afcenfion, or elſe be endangered
ful , Now after ye have known God, to be diſappointed of her Hopes; as if thou faidſt,
or rather are known of him : We do Be not fo paſſionately forward, and ſudden in lay-
know thee, O God, but our active Knowledge ing hold of me, as if I were inſtantly aſcending;
is after our paſſive; firſt, we are known of thee, but know, that I ſhall ſtay ſome time with you
then we know thee that kneweſt us: and as our upon Earth, before my going up to my Father ?
Knowledg, fo is our Calling, ſo is our Election; Saviour, even our well-meant Zeal in ſeeking
thou beginneſt to us in all, and moſt juftly faift, and enjoying thee, may be faulty ; if we ſeek
You have not choſen me, but I have choſen you : When thee where we ſhould not, on Earth; how we
thou wouldſt ſpeak to this devout Client, as a ſhould not, unwarrantably; there may be a kind
Stranger, thou ſpeakeſt aloof, Woman, whom ſeekelt of Carnality in ſpiritual Actions: if we have here-
thou? Now when thou wouldeſt be known to her, tofore known thee after the Fleſh, henceforth
thou calleft her by her name, Mary. General In- know we thee fo no more ; that thou livedſt here
vitations, and common Mercies are for us, as in this Shape, that Colour, this Stature, that Ha-
Men; but where thou giveſt Grace as to thine bit, I ſhould be glad to know; nothing that con-
Elect, thou com’ſt cloſe to the Soul, and winneſt cerns thee can be unuſeful. Could I ſay, Here
us with dear and particular Intimations.
thou ſat'ſt, here thou layeft, here and thus thou
That very Name did as much as ſay, Know him wert crucified, here buried, here fettedſt thy laſt
of whom thou art known and beloved ; and Foot ; I ſhould with much Contentment fee and
turns her about to thy view and acknowledgment; recount thefe Memorials of thy Preſence ; but if
She turned her Self, and faith unto him, Rabboni ; I ſhall fo faften my Thoughts upon theſe, as not
which is to ſay, Maſter. Before, her Face was to look higher, to the ſpiritual Part of thine At-
towards the Angels
, this Word fetches her about, chievements, to the Power and Iſſue of thy Re-
and turns her Face to thee, from whom her Mif- furrection, I am never the better.
priſon had averted it; we do not rightly appre No ſooner art thou riſen than thou ſpeakeſt of
hend thee, O Saviour, if any Creature in Hea- Aſcending, as thou didft lie down to riſe, ſo didſt
ven or Earth can keep our Eyes and our Hearts thou riſe to aſcend ; that is the Confummation
from thee. The Angels were bright and glori- of thy Clory and ours in thee. Thou that for-
ous, thy Appearance was homely, thy Habit badſt her Touch, enjoinedít her Errand : Go to my
mean ; yet when ſhe heard thy Voice, ſhe turns Brethren, and ſay, I aſcend unto my Father, and your
her back upon the Angels, and falutes thee with Father ; to my God, and God.
a Rabboni, and falls down before thee, in a de The Annunciation of thy Reſurrection and
fire of an humble Amplexation of thoſe ſacred Aſcenſion is more than a private Fruition ; this is
Feet, which ſhe now rejoyces to ſee paſt the uſe for the Comfort of one ; that for the Benefit of
of her Odours.
many: to fit ftill and enjoy is more ſweet for
Where there was ſuch familiarity in the mutual the preſent ; but, to go and tell, is more gainful
Compellation, what means ſuch ſtrangeneſs in in the ſequel. That great Angel thought him-
the Charge ? Touch me not : for I am not yet afcen- felf (as he well might) highly honoured in that
ded to my Father : Thou were not wont, O Savi- he was appointed to carry the happy News unto
our, to make ſo dainty of being touched : it is not the bleſſed Virgin (thy holy Mother) of her
long ſince theſe very ſame Hands touched thee Conception of thee her Saviour : How honoura-
in thine Anointing; the bloody-fluxed Woman ble muſt it needs be to Mary Magdalen, that ſhe
touched thee; the thankful Penitent in Simon's muſt be the Meſſenger of thy ſecond Birth, thy
Houſe touched thee; what ſpeak I of theſe? Reſurrection, and inſtant Afcenfion? How beau-
The Multitude touch'd thee, the Executioners tiful do the Feet of thoſe deſerve to be, who
bring
your
360
Contemplations.

bring the glad Tidings of Peace and Salvátion? | Light was ſhut in, when the Doors were fhuit
What matter is it, O Lord, if Men deſpiſe, where up: ftill were they fearful, ſtill were the Jews
thou wilt honour ?
re
malicious; the aſſured Tidings of their Maiter's
To whom then dolt thou ſend her? Go, tell my Reſurrection and Life, hath filled their Hearts
Brethren : Bleſſed Jeſu, who are thoſe ? Were they with Joy and Wonder ; whilſt their Thoughts
not thy Followers ? Yea, were they not thy For- and Speech are taken up with ſo happy a Sub-
fakers? Yet, ſtill thou ftileft them thy Brethren: ject: this miraculous and ſudden Preſence bids
O admirable Humility, O infinite Mercy! How their Senſes be Witneſſes of his Reviving and
doft thou raiſe their Titles with thy ſelf 'At firſt their Happineſs. When the Doors were ſhut, where
they were thy Servants; then Diſciples; a little the Diſciples were aſſembled, for fear of the Fews, came
before thy Death, they were thy Friends ; now, Feſus, and ſtood in the midſt, and said, Peace be un-
after thy Reſurrection, they were thy Brethren; to you. O Saviour, how thou cam'ſt in thither,
thou that wert exalted infinitely higher, from mor- I wonder, I inquire not ; I know not what á
tal to immortal, deſcendeſt ſo much lower, to glorified Body can do, I know there is nothing
call them Brethren, who were before Friends, that thou canſt not do : Had not thine Entrance
Diſciples, Servants. What, do we ſtand upon the been recorded for ſtrange, and ſupernatural, why
Terms of our poor inequality, when the Son of was thy ftanding in the midſt noted before thy
God ftoops fo low, as to call us Brethren ? But, Paſſage into the Room ? why were the Doors
Oh Mercy without meaſure! Why wilt thou, ſaid to be ſhut whilſt thou cameſt in? why were
how canſt thou, O Saviour, call them Brethren, thy Diſciples amazed to ſee thee, ere they heard
whom in their laſt parting thou foundft Fugitives thee? Doubtleſs, they that once before took thee
Did they not run from thee? Did not one of for a Spirit, when thou didſt walk upon the Wa-
them rather leave his inmoft Coat behind him, ters, could not but be aſtoniſhed to ſee thee
than not be quit of thee? Did not another of whilſt the Doors were barred, (without any Noiſe
to them deny thee, yea abjure thee? and yet thou of thine Entrance) to ſtand in the midit;
ſaiſt, Go, tell my Brethren : It is not in the Power well might they think thou couldft not thus
of the Sins of our Infirmity, to unbrother us; be there, if thou wert not the God of Spirits ;
when we look at the Acts themſelves, they are There might ſeem more ſcruple of thy realty,
heinous ; when at the Perſons, they are ſo much than of thy Power; and therefore after thy won-
more faulty, as more obliged; but, when we look ted greeting, thou ſheweſt them thy Hands and
at the Mercy of thee, who haft called us, now, thy Feet ſtamped with the Impreſſions of thy
Who shall separate us? When we have finned, thy late fufferings ; Thy reſpiration ſhall argue the
Dearneſs hath reaſon to aggravate our Sorrows; | Truth of thy Life ; Thou breatheſt on them,
but when we have forrowed, our Faith hath no as a Man, thou giveft them thy Spirit, as a God;
leſs reaſon to uphold us from deſpairing: even and, as God and Man, thou ſendeſt them on the
yet we are Brethren. Brethren, in thee, O Sa- great Errand of thy Goſpel.
viour, who art aſcending for us; in thee, who All the miſts of their doubts are now diſpelled;
haft made thy Father, ours, thy God, our God; the Sun breaks out clear, They were glad when
he is thy Father by eternal Generation ; our Fa- they had ſeen the Lord; Had they known thee
ther by his gracious Adoption ; thy God by Uni- for no other than a meer Man, this Re-appea-
ty of Eſſence; our God by his Grace and Ele- rance could not but have affrighted them; Since,
dion.
till now, by thine Almighty Power this was
It is this Propriety wherein our Life and Hap- never done, that the long-ſince dead roſe out of
pineſs conſiſteth: they are weak Comforts that their Graves, and appeared unto many ; but
can be raiſed from the Apprehenſion of thy ge- when they recounted the miraculous Works
neral Mercies : What were I the better, O Savi- that thou hadft done, and thought of Laz urus
our, that God were thy Father, if he be not ſo lately raiſed; thine approved Deity gave them
mine? O do thou give ine a particular ſenſe of Confidence, and thy Preſence Joy.am
my Intereſt in thee, and thy Goodneſs to me ; We cannot but be loſers by our abſence from
bring thou thy ſelf home to me, and let me find holy Aſſemblies; Where wert thou, O Thomas,
that I have a God, and Saviour of my own. when the reſt of that facred Family were met
It is fit I ſhould mark thy Order ; firſt, my Fa- together? Had thy Fear put thee to ſo long
ther, then yours ; even ſo, Lord, he is firſt thine, a flight, that, as yet, thou wert not returned to
and, in thine only Right, ours; it is in thee that thy Fellows ? or, didſt thou ſuffer other occaſions
we are adopted ; it is in thee that we are ele- to detain thee from this happineſs? Now, for
ded; without thee, God is not only a Stranger, the time, thou miſſedſt that Divine Breath,
but an Enemy to us ; thou only canft make us which ſo comfortably inſpired the reſt; now thou
free, thou only canſt make us Sons ; let me be art ſuffered to fall into that weak diſtruſt, which
found in thee, and I cannot fail of a Father in thy Preſence had prevented ; They told thee,
Heaven.
We have ſeen the Lord; was not this enough?
With what Joy did Mary receive this Errand ? would no Eyes ſerve thee but thy own? were
With what Joy did the Diſciples welcome it thy Ears to no uſe for thy faith? Except I ſee in
from her? Here was good News from a far bis Hands the Print of the Nails, and put my Finger into
Country; even as far as the utmoſt Regions of the Print of the Nails, and thruſt mey Hand into bis
Death.
ſide, I will not believe. Suſpicious Man, who is
Thoſe Diſciples whoſe flight ſcattered them in the worſe for that? Whoſe is the loſs if thou
their Maſter's Apprehenſion, are now, at Night, believe not? Is there no certainty but in thine
like a diſperſed Covy, met together, by their mu- own ſenſes? why were not ſo many, and ſo
tual Call: their Aſſembly is ſecret ; when the holy Eyes and Tongues as credible as thine own
Hands,







I be Aſcenſion.
161
و
Hands and Eyes? How little wert thou yet Behold, thy Mercy no leſs than thy Power hath
acquainted with the ways of Faith? Faith comes melted the congealed Heart of thy unbelieving
by hearing; Theſe are the Tongues that muft win Follower ; Then Thomas anſwered and ſaid unto him,
the whole world to an affent ; and doft thou, My Lord, and my God: I do not hear that when it
the firſt Man detrect to yeild? why was that came to the Iſſue, Thomas employed his Hands in
Word ſo hard to paſs ? Had not that thy Divine this Trial; his Eyes were now ſufficient Afſu-
Mafter fore-told thee, with the reſt, that he rance; the Senſe of his Maſter's Omniſcience in
muſt be crucified, and the third Day riſe again? this particular Challenge of him, ſpared (per-
Is any thing related to be done, but that which haps) the Labour of a farther Diſquiſition : And
was fore-promiſed ? any think beyond the Sphere now, how happily was that Doubt beſtowed,
of Divine Omnipotence? Go then, and pleaſe which brought forth ſo faithful a Confeſſion, My
thy ſelf in thine over-wiſe incredulity, whilſt thy Lord, my God.
Fellows are happy in believing.
I hear not ſuch a Word from thoſe that be-
It is a whole Week, that Thomas reſts in this lieved. It was well for us, it was well for thee,
ſullen Unbelief; In all which time, doubtleſs O Thomas, that thou diſtruſtedſt; elſe, neither
his Ears were beaten with the many conſtant had the World received fo perfect an Evidence of
affertions of the holy Women (the firſt Witneſſes that Reſurrection, whereon all our Salvation de-
of the Reſurre&ion) as alſo of the two Diſciples, pendeth ; neither hadſt thou yielded ſo pregnant
walking to Emaus, (whoſe Hearts burning within and divine an Aſtipulation to thy blefled Savi-
them, had ſet their Tongues on fire, in a zealous our ; now thou doft not only profeſs his Relur-
relation of thoſe happy Occurrences) with the rection, but his Godhead too ; and thy happy In-
aſſured Reports of the riſing, and Re-appearence tereft in both; and now, if they be biefied that
of many Saints, in Attendance of the Lord and have not ſeen, and yet believed ; bleſſed art thou
giver of Life ; Yet ſtill he ſtruggles with his own alſo, that having feen, haft thus believed ; and
diſtruít; and fifty ſuſpends his belief to that bleſſed be thou, o God, who knoweſt how to
Truth whereof he cannot deny himſelf enough make Advantage of the Infirmities of thy Choſen,
convinced; As all Bodies are not equally apt for the promoting of their Salvation, the Confir-
to be wrought upon, by the ſame Medicine, ſo are mation of thy Church, the Glory of thine own
not all Souls by the ſame means of faith; one is Name. Amen.
refractary, whilſt others are pliable; O Saviour,
how juſtly migheſt thou have left this Man to
his own Pertinacy? whom could he have thank-
The Aſcenſion.
ed if he had periſhed in his unbelief? but, O thou
good Shepherd of Iſrael, that couldſt be content to
leave the ninty and nine to go fetch one ſtray ſtood not with thy Purpofe, O Saviour, to
in the Wilderneſs; how careful wert thou to re aſcend immediately from thy Grave into Hea-
duce this ſtragler to his Fellows ; right ſo were ven; thou meant'ſt to take the Earth in thy way;
thy Diſciples re-affembled, ſuch was the Seaſon, not for a ſudden Paffage, but for a leiſurely Con-
the place the ſame, ſo were the Doors ſhut up, verſation : Upon thine Eafter-Day thou ſpeakeſt
when, (that unbelieving Diſciple being now of thine Aſcenſion ; but thou wouldeſt have forty
preſent with the reft,) thou ſo cameſt in, fo Days interpofed ; hadſt thou meerly reſpected
ſtoodſt in the midſt, ſo ſhowedſt thy Hands thine own Glory, thou hadít inſtantly changed
and Feet; and fingling out thy incredulous thy Grave for thy Paradiſe ; for ſo much the
Client, inviteſt his Ěyes to fee, and his Fingers ſooner hadſt thou been poſſeſſed of thy Father's
to handle thine Hands; and his Hand to be Joy, we would not continue in a Dungeon, when
thruſt into thy ſide, that he might not be faithleſs, we might be in a Palace ; but thou, who for our
but faithful.
fakes vouchſafed'ſt to deſcend from Heaven to
Bleffed Jeſu , how thou pitieft the Errors , Earth, wouldeſt now, in the upſhot, have a gra-
and Infirmities of thy Servants; Even when we cious regard to us, in thy return.
are froward in our Miſconceits, and worthy of Thy Death had troubled the Hearts of many
nothing but defertion, how thou followeſt us, Diſciples, who thought that Condition too mean
and overtakeſt us with Mercy; and, in thine to be compatible with the Glory of the Meſſiah;
abundant compaſſion, wilt reclaim and ſave us, and thoughts of Diffidence were apt to ſeize up-
when either we meant not, or would not. By on the holieſt Breaſts; ſo long therefore wouldeſt
how much more unworthy thoſe Eyes and Hands thou hold footing upon Earth, till the World
were to ſee, and touch that immortal and glori- were fully convinced of the infallible Evidences
ous Body, by ſo much more wonderful was thy of thy Reſurrection ; of all which Time, thou
goodneſs in condeſcending to ſatisfie that curious only canft give an Account; it was not for Fleſh
infidelity; Neither do I hear thee ſo much as to and Blood to trace the Ways of Immortality;
chide that Weak obſtinacy ; It was not long ſince neither was our frail, corruptible, ſinful Nature
thou didſt ſharply take up the two Diſciples that a meet Companion for thy now glorified Huma-
walked to Emaus ; O Fools
, and flow of heart to be- nity; the glorious Angels of Heaven were now
lieve all that the Prophets have ſpoken ; but this was thy fitteſt Attendants; but yet, how oft did it
under the diſguiſe of an unknown Traveller up- pleaſe thee graciouſly to impart thy felf, this
on the way, when they were alone : Now, thou while, unto Men? And not only to appear unto
ſpeakeſt with thine own Tongue, before all thy thy Diſciples, but to renew unto them the fami-
Diſciples ; inſtead of rebuking, thou only ex- liar Forms of thy wonted Converſation, in con
horteſt; Be not faithleſs but faithful.
ferring, walking, eating with them; and now,
XXX
when
IT



162
Contemplations.
when thou dreweit near to thy laſt parting, thou;ſ ways have walked on the Sea, wouldſ walk fo
who hadît many times ſhewed thy ſelf before to but once; when thou wantedit Shipping ; thou, to
thy ſeveral Diſciples, thoughteſt meet to, affen- whom the higheſt Mountains were but Valleys
,
ble them all together, for an univerſal Vale- wouldſt walk up to an Hill to aſcend thence in
diction.
to Heaven: 0 God, teach me to bleſs thee for
Who can be too rigorous in cenſuring the Igno- Means, when I have them ; and to truſt thee for
rances of well-meaning Chriſtians, when he fees Means when I have them not ; yea, to truſt to
the domeſtick Followers of Chriſt, even after his thee without Means, when I have no hope of
Reſurrection, miſtake the main End of his coming chem.
in the Fleſh ? Lord, wilt thou at this time, reſtore What Hill was this thou chufedft, but the Mount
again the Kingdom to Iſrael ? They ſaw their Ma- of Olives? Thy Pulpit, ſhall I call it, or thine
iter, now out of the reach of all Jewiſh Envy; Oratory : The Place from whence thou hadft
they ſaw his Power illimited and irreſiſtible;
they wont to hower down thine heavenly Doctrine
faw him ſtay ſo long upon Earth, that they might upon the Hearers; the Place, whence thou hadſt
imagine he meant to fix his abode there: And wont to ſend up thy Prayers unto thy heavenly
what ſhould he do there, but reign? And where- Father ; the Place that ſhared with the Temple,
fore ſhould they be now aſſembled, but for the for both; in the Day-time thou wert preaching
choice and diſtribution of Offices, and for the in the Temple; in the Night, praying in the
ordering of the Affairs of that State, which was Mount of Olives. On this very Hill was the bloo-
now to be vindicated ? Oh weak Thoughts of dy Sweat of thine Agony; now is it the Mount
well-inftruded Diſciples ! What ſhould an hea of thy Triumph ; from this Mount of Olives did
venly Body do in an earthly Throne? How flow that Oil of Gladneſs, wherewith thy Church
ſhould a ſpiritual Life be employed in ſecular is everlaſtingly refreſhed: that God that uſes to
Cares? How poor a Buſineſs is the temporal puniſh us in the ſame kind wherein we have of-
Kingdom of Iſrael, for the King of Heaven? And fended, retributes alſo to us in the ſame kind and
even yet, O bleſſed Saviour, I do not hear the circumſtances
, wherein we have been afficted :
Tharply controul this erroneous Conceit of thy To us alſo, O Saviour, even to us thy unworthy
miſtaken Followers; thy mild Correction inſiſts Members, doft thou ſeaſonably vouchſafe to
rather upon the Time, than the miſconceived give a proportionable Joy to our Heavineſs,
Subſtance of that Reſtauration; it was thy gra- Laughter to our Mourning, Glory to Contempé
cious Purpoſe that thy Spirit ſhould, by degrees, and Shame : Our Agonies thall be anſwered with
rectifie their Judgments, and illuminate them with Exaltation.
thy divine Truths ; in the mean time, it was ſuf Whither then, O bleſſed Jefu, whither didît
ficient to raiſe up their Hearts to an expectation thou aſcend? Whither but home into thine Hea-
of that Holy Ghoſt
, which ſhould ſhortly lead ven? From the Mountain wert thou taken up,
them into all needful and requiſite Verities; and and what but Heaven is above the Hills ? Lo,
now, with a gracious Promiſe of that Spirit of theſe are thoſe Mountains of Spices, which thy
thine; with a careful Charge renewed unto thy Spouſe the Church, long ſince deſired thee to
Diſciples, for the promulgation of thy Goſpel; climb: thou haſt now climbed up that infinite
with an heavenly Benediction of all thine ac- Steepneſs, and haſt left all Sublimity below thee:
claiming Attendants, thou takeſt leave of Earth, already hadſt thou approved thy ſelf the Lord and
When he had ſpoken theſe things, whilſt they bebeld, be Commander of Earth, of Sea, of Hell; the Earth
was taken up, and a Cloud received him out of their confeft thee her Lord, when at thy Voice ſhe
fight.
rendered thee thy. Lazarus ; when the ſhook at
Oh happy parting, fit for the Saviour of Man- thy Paſſion, and gave up her dead Saints ; the
kind, anſwerable to that divine Converſation, to Sea acknowledged thee, in that it became a Pave-
that ſucceeding Glory! Oh bleſſed Jeſu, let me ment to thy Feet, and (at thy Command) to
ſo far imitate thee, as to depart hence with a the Feet of thy Diſciple; in that it became thy
Bleſſing in my Mouth; let my Soul when it is Treaſury for thy Tribute Money ; Hell found
ſtepping over the Threſhold of Heaven, leave be- and acknowledged thee, in that thou conqueredſt
hind it a Legacy of Peace and Happineſs. all the Powers of Darkneſs; even him that had
It was from the Mount of Olives, that thou the Power of Death, the Devil : it now only re-
took'ſt thy riſe into Heaven; thou mightſt have mained, that as the Lord of the Air, thou ſhouldft
aſcended from the Valley; all the Globe of Earth paſs through all the Regions of that yielding Ele-
was alike to thee; but ſince thou wert to mount ment; and, as Lord of Heaven thou ſhouldit paſs
upward, thou wouldſt take ſo much Advantage, through all the glorious Contignations thereof ;
as that Stair of Ground would afford thee; thou that ſo every Knee might bow to thee both in
wouldīt not uſe the help of a Miracle, in that, Heaven, and in Earth, and under the Earth.
wherein Nature offered her ordinary Service : Thou hadft an everlaſting Right to that Hea-
What difficulty had it been for thee to have ſtyed ven that ſhould be; an undoubted Poffeffion of
up from the very Centre of Earth; but ſince thou it, ever ſince it was , yea, even whilſt thou didft
hadft made Hills ſo much nearer unto Heaven, cry and ſpraul in the Manger, whilſt thou didft
thou wouldīt not neglect the Benefit of thine hang upon the Croſs, whilſt thou wert ſealed up
own Creation; where we have common Helps, in thy Grave; but thine human Nature had not
we may not depend upon ſupernatural Proviſi- taken actual Poffefſion of it till now; like as it
ons; we may not ftrain the Divine Providence, was in thy true Type, David ; he had Right to
to the ſupply of our Negligence, or the humour- the Kingdom of Iſrael immediately upon his
ing of our Preſumption : thou that couldſt al. Anointing; but yet, many an hard Brunt did he
pals



The Aſcenſion.
163
paſs, ere he had the full Poffeſſion of it in his happy with the Sight and Communion of thy
aſcent to Hebron : I ſee now, O bleſſed Jeſu, I ſee Glory above.
where thou art; even far above all Heavens, at O my Soul, be thou now (if ever) raviſhed
the Right-hand of thy Father's Glory: this is the with the Contemplation of this comfortable and
far Country into which the noble Man went to bleſſed Farewel of thy Saviour: What a Sight was
receive for himſelf a Kingdom ; far off to us, to this, how full of joyful Affurance, of ſpiritual
thee near, yea intrinſical : Oh do thou raiſe up Conſolation Methinks I ſee it ſtill with their
my Heart thither to thee ; place thou my Affecti- Eyes, how thou my glorious Saviour didft leiſure-
ons upon thee above, and teach me therefore to ly and inſenſibly riſe up from thine Olivet ; taking
love Heaven becauſe thou art there.
leave of thine acclaiming Diſciples, now left be-
How then, O bleſſed Saviour, how didſt thou | low thee, with gracious Eyes, with heavenly Be-
afcend? Whilt they beheld, he was taken up, and a nedictions : Methinks, I ſee how they followed
Cloud received him out of their ſight: ſo waft thou thee with eager and longing Eyes, with Arms
taken up, as that the Act was thine own, the lifted up, as if they had wiſhed them winged to
Power of the Act none but thine. Thou that de-have ſoared up after thee : And if Elijah gave Af-
fcendedít waft the ſame that afcendeft ; as in thy ſurance to his Servant Eliſha, that if he ſhould be
Deſcent there was no uſe of any Power or Will hold him in that Rapture, his Maſter's Spirit
but thine own, no more was there in thine Al-ſhould be doubled upon him: What an Accelli-
cent; ftill and ever wert thou the Maſter of thine on of the Spirit of Joy and Confidence muſt needs
own Acts; thou laidít down thy own Life, no be to thy happy Diſciples, in ſeeing thee thus
Man took' it from thee; thou raiſedít up thy ſelf gradually riſing up to thy Heaven? Oh, how un-
from Death, no Hand did, or could help thee; willingly did their intentive Eyes let go, ſo blef-
thou carriedít up thine own glorified Fleſh, and fed an Object? How unwelcome was that Cloud
placedít it in Heaven: the Angels did attend thee, that interpoſed it ſelf betwixt thee and them?
they did not aid thee : whence had they their And cloſing up it felf, left only a glorious Splen-
Strength, but from thee? Elias aſcended to Hea- dor behind it, as the bright Track of thine Aſcen-
ven, but he was fetch'd up in a Chariot of Fire; fion: Of old, here below, the Glory of the Lord
that it might appear hence, that Man had need appeared in the Cloud; now a far off in the Sky,
of others Helps ; who elſe could not of himſelf the Cloud intercepted this heavenly Glory; if
ſo much as lift up himſelf to the Aery Heaven, Diſtance did not rather do it than that bright
much leſs to the Empyreal : But thou, our Re-Meteor: their Eyes attended thee on thy Way ſo
deemer, needeft no Chariot, no Carriage of A11- far as their Beams would reach; when they
gels ; thou art the Author of Life and Motion; could go no farther, the Cloud received thee:
they move in and from thee ; as thou therefore Lo yet, even that very Screen, whereby thou wert
didít move thy ſelf upward, ſo, by the fame Di- taken off, from all earthly view, was no other
vine Power, thou wilt raiſe us up to the partici-than glorious: How much rather do all the Be-
pation of thy Glory; theſe vile Bodies ſhall be holders fix their Sight upon that Cloud, than up-
made like to thy glorious Body, according to the on the beſt Piece of the Firmament ? Never was
working, whereby thou art able to ſubdue all the Sun it ſelf gazed on with ſo much Intention :
things unto thy ſelf.
With what long Looks, with what aſtoniſhed Ac-
Elias had but one Witneſs of his Rapture into clamations, did theſe tranſported Beholders fol-
Heaven: St. Paul had none; no, not himſelf; for low thee their aſcending Saviour ? As if they
whether in the Body or out of the Body he knew would have look'd thorough that Cloud, and that
not: Thou, O bleſſed Jeſu, wouldīt neither have Heaven, that hid thee from them.
all Eyes Witneſſes of thine Aſcenſion, nor yet too But Oh, what Tongue of the higheſt Arch-
few: as, after thy Reſurrection thou didſt not Angel of Heaven, can expreſs the Welcome of
ſet thy ſelf upon the Pinnacle of the Temple, nor thee the King of Glory, into thoſe bleſſed Regi-
yet publickly
' fhew thy ſelf within it; as making ons of Immortality ? Surely the Empyreal Hea-
thy Preſence too cheap ; but madeſt choice of ven never reſounded with ſo much Joy ; God af-
thoſe Eyes, whom thou wouldſt bleſs with the cended with Jubilation, and the Lord with the
fight of thee; thou wert ſeen indeed of five hun- ſound of the Trumpet. It is not for us weak
dred at once, but they were Brethren; fo in thine and finite Creatures, to wiſh to conceive thoſe in-
Afcenfion, thou didít not carry all Jeruſalem pro- comprehenſible fpiritual, divine Gratulations that
miſcuouſly forth with thee, to ſee thy glorious the glorious Trinity gave to the victorious, and
Departure, but only that ſelected Company of now glorified human Nature. Certainly, if when
thy Diſciples, which had attended thee in thy he bronght his only begotten Son into the World,
Life: thoſe who immediately upon thine Aſcend- he ſaid, Let all the Angels worſhip him much
ing, returned to Jeruſalem, were an hundred and more now, that he aſcends on high, and hath led
twenty Perſons ; a competent Number of Wit-Captivity captive, hath he given him a Name
neſſes, to verifie that thy miraculous and trium- above all Names, that at the Name of JESUS
phant Paſſage into thy Glory; Lo, thoſe only all Knees ſhould bow: And if the holy Angels
were thought worthy to behold thy Majeſtical did ſo carol at his Birth, in the very entrance in-
Aſcent, which had been Partners with thee in thy to that State of Humiliation and Infirmity, with
Humiliation ; ftill thou wilt have it thus, with what Triumph did they receive him now return-
us, O Saviour, and we embrace the Condition; ing from the perfect Atchievement of Man's Re-
if we will converſe with thee in thy lowly Eſtate demption ? And, if when his Type had vanquiſh-
here upon Earth, wading with thee through Con-ed Goliah, and carried the Head into Jeruſalem,
tempt and manifold Adictions, we ſhall be made the Damſels came forth to meet him with Dances
XXX 2
and
ز
;

164
Contemplations.

come in.
and Timbrels? How ſhall we think thoſe Ange-White, and now, ſo ſoon as thou art afcended,
lical Spirits triumphed in meeting of the great two Men cloathed in White ſtand by thy Diſci-
Conqueror of Hell and Death ? How did they ples: thy Task was now done, thy Victory at-
fing, Lift up your Heads, ye Gates, and be ye lift
, chieved, and nothing remained but a Crown,
up ye everlaſting Doors, and the King of Glory Shall which was now ſet upon thy Head; juſtly there-
fore were thoſe bleffed Angels ſuited with the
Surely, as he ſhall come, ſo he went; and be- Robes of Light and Joy: And why ſhould our
hold he ſhall come with thouſand of his holy Garments be of any other Colour 'Why ſhould
Ones; thouſand thouſands miniſtred unto him, Oil be wanting to our Heads, when the Eyes of
and ten thouſand thouſands ſtood before him; our Faith ſee thee thus afcended ? It is for us, o
from all whom, methinks I hear that bleſſed Ap- Saviour, that thou art gone to prepare a Place in
plauſe , Worthy is the Lamb, that was killed, to thoſe Celeſtial Manſions ; it is for us that thou
receive Power, and Riches, and Wiſdom, and fitteft at the Right-hand of Majeſty ; it is a piece
Strength, and Honour, and Glory, and Praiſe of thy Divine Prayer to thy Father, that thoſe,
Praiſe, and Honour, and Glory and Power, be to whom he hath given thee, may be with thee; to
him that fitteth upon the Throne ; and to the every bleeding Soul, thou faiſt ſtill, as thou didſt
Lamb for evermore. And why doft not thou, Oto Peter, Whither I go thou canſt not follow me
my Soul, help to bear thy Part with that happy now, but thou ſhale follow me hereafter : in af-
Choir of Heaven? Why art not thou rapp'd out fured hope of this Glory; why do I not rejoyce,
of my Boſome with an Extaſie of Joy, to ſee this and before-hand walk in White with thine An-
human Nature of ours, exalted above all the Pow- gels, that at the laſt I may walk with thee in
ers of Heaven, adored of Angels, Arch-Angels, White.
Cherubin, Seraphim; and all thoſe mighty and Little would the Preſence of theſe Angels have
glorious Spirits ; and fitting there crowned with availed, if they had not been heard, as well as
infinite Glory and Majeſty ?
feen: they ſtand not filent therefore, but, di-
Although, little would it avail thee that our recting their Speech to the amazed Beholders,
Nature is thus honoured, if the Benefit of this ſay, Ye Men of Galilee, why ſt and ye gazing into Hea-
Aſcenſion did not reflect upon thee : How many ven? What a Queſtion was this? Could any
are miſerable enough in themſelves, notwithſtand- of thoſe two hundred and forty Eyes have Power
ing the Glory of their human Nature in Chriſt ? to turn themſelves off, to any other Object than
None but thoſe that are found in him, are the that Cloud, and that Point of Heaven, where
happier by him: Who but the Members are the they left their aſcended Saviour ? Surely, every
better for the Glory of the Head ? O Saviour, one of them were ſo fixed, that had not the Speech
how ſhould our Weakneſs have ever hoped to of theſe Angels called them off, there they had
climb into Heaven, if thou hadît not gone before, ſet up their Reſt, till the Darkneſs of Night had
and made way for us? It is for us that thou the interpoſed. Pardon me, O ye bleſſed Angels;
Fore-runner art entred in ; now thy Church hath had I been there with them, I ſhould alſo have
her with ; Draw me, and I ſhall run after thee: Even been unwilling to have mine Eyes pulld off from
ſo, o bleſſed Jeſu, how ambitiouſly ſhould we that dear Proſpect, and diverted unto you: ne-
follow thee with the Paces of Love and Faith, and ver could they have gazed ſo happily as now. If
aſpire towards thy Glory? Thou that art the Way, but ſome great Man be advanced to Honour
haft made the Way to thy ſelf and us ; Thou didſt over our Heads, how apt we are to ſtand at a
humble thy ſelf, and becameſt obedient to the death, gaze, and to eye him as ſome ſtrange Meteor :
even to the death of the Croſs . therefore hath God Let the Sun but ſhine a little upon theſe Dials,
alſo highly exalted thee; and upon the ſame how are they look'd at, by all Paſſengers? Yet,
Terms will not fail to advance us; we ſee thy alas, what can earthly Advancement make us
Track before us, of Humility and Obedience : Oh other than we are, Duft and Aſhes; which the
teach me to follow thee in the rougheſt Ways of higher it is blown, the more it is ſcattered ? Oh;
Obedience, in the bloody Paths of Death, that I how worthy is the King of Glory to command
may at laſt overtake thee in thoſe high Steps of our Eyes, now in the higheſt pitch of his hea-
Immortality.
venly Exaltation ? Lord, I can never look enough
Amongſt thoſe Millions of Angels, that attend at the Place where thou art, but what Eye
ed this triumphant Aſcenſion of thine, O Savi- could be ſatisfied with ſeeing the way that thou
appointed
aſtoniſhed
Aſſurance of thy no leſs glorious Return; (two check the long Looks of theſe faithful Diſciples,
Men ſtood by them in white Apparel ;) they after their aſcended Maſter; it was only a change
ſtood by them, they were not of them; they ſeem- of Eyes, that they intended; of Carnal, for Spiri-
ed Men, they were Angels; Men for their fami- tual, of the Eye of Senſe, for the Eye of Faith
liarity. Two, for more certainty of Teſtimony ; This ſame Jeſus which is taken up from you into Hea-
in White, for the Joy of thine Aſcenſion.
ven, ſhall so come in like manner, as ye have ſeen
The Angels formerly celebrated thy Nativity him go into Heaven. Look not after him, O'ye
with Songs; but we do not find they then ap- weak Diſciples, as ſo departed that ye thall fee
peared in White; thou wert then to undergo him no more ; if he be gone, yet he is not loft ;
much Sorrow, many Conflicts ; it was the Veil thoſe Heavens that received him, ſhall reſtore
of Tears into which thou wert come down ; fo him ; neither can thoſe bleſſed Manſions decreaſe
foon as thou wert riſen, the Women faw an An- his Glory; ye have ſeen him afcend upon the
gel in the form of a young Man, cloathed in Chariot of a bright Cloud ; and in the Clouds
of
The Aſcenſion.
165
of Heaven ye ſhall ſee him deſcend again to his yet, to part with him into Heaven, it is our
laſt Judgment ; he is gone : Can it trouble you Comfort and Felicity; if his Abſence could
to know you have an Advocate in Heaven? be grievous, his Return ſhall be happy and glo-
Strive not now ſo much to exerciſe your bodily rious.
Eyes in looking after him, as the Eyes of your Even ſo, Lord Jeſus, come quickly: in the
Souls in looking for him.
mean while, it is not Heaven that can keep thee
Ye cannot, 0 ye bleſſed Spirits, wiſh other from me, it is not Earth that can keep me from
than well to Mankind : How happy a Diverſion thee : raiſe thou up my Soul to a Life of Faith
of Eyes and Thoughts is this that you adviſe ? with thee ; let me ever enjoy thy Converſation,
If it be our Sorrow to part with our Saviour, whilft I expect thy Return.
The End of the Contemplations on the New Teſtament.
166
HOLY
OBSERVATIONS,

A
I.
obtain from God that which thou haſt, and canft
S there is nothing ſooner dry than a not give : elſe thou maiſt name him a Poffeffion;
Tear; ſo there is nothing ſooner out of but thou ſhalt find him a loſs.
ſeaſon than wordly Sorrow : which if
it be freſh and ſtill bleeding, finds ſome
V.
to comfort and pity it ; if ftale and skinned over Theſe Things be comely and pleaſant to ſee,
with Time, is rather entertained with Smiles than and worthy of honour from the Beholder : A
Commiſeration : but the Sorrow of Repentance young Saint, an old Martyr, a religious Souldier,
comes never out of Time. All Times are alike a conſcionable Stateſman, a great Man courteous,
unto that Eternity, whereto we make our Spiri- a learned Man humble, a filent Woman, a Child
tual Moans : that which is paſt, that which is fu- underſtanding the Eye of his Parent, a merry
ture, are both preſent with him. It is neither Companion without Vanity, a Friend not changed
weak nor uncomely, for an old Man to weep for with Honour, a ſick Man cheerful, a Soul depart-
the Sins of his youth. Thoſe Tears can never be ing with Comfort and Aſſurance.
Shed either too ſoon, or too late.
VI.
II.
I have oft obſerved in merry Meetings ſolemn-
Some Men live to be their own Executors ly made, that ſomewhat hath fallen out crofs: ei-
for their good Name; which they ſee (not ho-ther in the Time, or immediately upon it; to ſea-
neſtly) buried, before themſelves die. Some other ſon (as I think ) our Immoderation in deſiring
of great Place, and ill Deſert, part with their or enjoying our Friends : and again, Events
good Name and Breath at once. There is ſcarce ſuſpected, have proved ever beft; God herein
a vicious Man, whoſe Name is not rotten before bleſſing our awful Submiſſion with good Succeſs.
his Carcaſs. Contrarily, the good Man's Name In all theſe human Things, indifferency is fafe.
is oft-times Heir to his Life ; either born after the Let thy Doubts be ever equal to thy Deſires : fo
death of the Parent, for that Envy would not thy Diſappointment ſhall not be grievous, becauſe
fuffer it to come forth before: or, perhaps ſo well thy Expectation was not peremptory.
grown up in his Life-time, that the Hope thereof
is the staff of his Age and Joy of his Death. A
VII.
wicked Man's Name may be feared a while ; foon You ſhall rarely find a Man eminent in fundry
after, it is either forgotten or curſed : the good Faculties of Mind, or fundry manuary Trades.
Man either ſleepeth with his Body in Peace, or If his Memory be excellent, his Fancy is but dull:
waketh (as his Soul) in Glory.
if his Fancy be buſie and quick, his Judgment is
but ſhallow : if his Judgment be deep, his Utte-
III.
rance is harſh : which alſo holds no leſs in the
Oft-times thoſe which ſhew much Valour Activities of the Hand. And if it happen that
while there is equal poſſibility of Life, when they one Man be qualified with Skill of divers Trades,
ſee a preſent neceſſity of Death, are found moſt and practiſe this Variety, you ſhall ſeldom find
ſhamefully timorous. Their Courage was be- ſuch one thriving in his Eftate : with ſpiritual
fore grounded upon Hope : that, cut off, leaves Gifts it is otherwiſe ; which are fo chained toge-
them at once deſperate and cowardly : whereas ther, that who excels in one, hath ſome Eminen-
Men of feebler Spirits meet more cheerfully with cy in more, yea, in all. Look upon Faith : ſhe is
Death; becauſe, though their Courage be leſs, attended with a Bevy of Graces : he that believes,
yet their Expectation was more.
cannot but have Hope: if Hope, Patience. He
that believes and hopes, muſt needs find Joy in
IV.
God: if Joy, love of God; he that loves God,
I have ſeldom ſeen the Son of an excellent and cannot but love his Brother : his Love to God,
famous Man, excellent : but that an ill Bird hath breeds Piety and Care to pleaſe, ſorrow for of
an ill Egg, is not rare; Children poffeffing as the fending, fear to offend: his Love to Men, Fide-
bodily Diſeaſes, ſo the Vices of their parents. lity and Chriſtian Beneficence. Vices are ſeldom
Vertue is not propagated : Vice is, even in them fingle ; but Vertues go ever in Troops: they
which have it not reigning in themſelves. The go ſo thick, that ſometimes ſome are hid in the
Grain is fown pure, but comes up with Chaff Crowd; which yet are, but appear not. They
and Husk. Haſt thou a good Son He is God's, may be ſhut out from fight, they cannot be feu
not thine. Is he evil ? Nothing but his Sin is vered.
thine. Help by thy Prayers and Endeavours to
take away that which thou haſt given him, and to
VIII. The

Holy Obſervations.
167
having leſs, or loving leſs : or, add to thy Strength
VIII.
and Activity, that thou maiſt yet aſcend. It is
The Heaven ever moves, and yet is the place more commendable, by how much more hard, to
of our Reft. Earth ever reſts, and yet is the Place climb into Heaven with a Burthen.
of our Trouble. Outward Motion can be no
Enemy to inward Reſt; as outward Reſt may
XII.
ſtand with inward Unquietneſs.
A Chriſtian in all his ways muſt have three
Guides : Truth, Charity, Wiſdom. Truth to go
IX.
before him ; Charity and Wiſdom on either Hand.
None live fo ill, but they content themſelves If any of the three be abſent, he walks amiſs. I
in ſomewhat : even the Beggar likes the ſmell of have ſeen ſome do hurt by following a Truth un-
his Diſh. It is a rare Evil that hath not ſome- charitably. And others, while they would ſalve
thing to ſweeten it, either in Senſe, or in Hope : up an Error with Love, have failed in their Wif-
otherwiſe Men would grow deſperate, mutinous, dom, and offended againſt Juſtice. A charitable
envious of others, weary of themſelves
. The ber- Untruth, and an uncharitable Truth, and an un-
ter that Thing is wherein we place our Comfort, wiſe managing of Truth or Love, are all to be
the happier we live : and the more we love good carefully avoided of him that
would go with a
Things, the better they are to us. The World-right Foot in the narrow Way.
lings Comfort, though it be good to him, becauſe
he loves it, yet becauſe it is not abſolutely and
XIII.
eternally good, it fails him : wherein the Chri-
God brought Man forth at firſt, not into a Wil-
ftian hath juſt Advantage of him, while he hath derneſs, but a Garden ; yet then he expected
all the fame Cauſes of Joy refined and exalted ; the beſt Service of him. I never find that he de-
beſides, more and higher, which the other knows lights in the Miſery, but in the Proſperity of his
not of the Worldling laughs more, but the Chri- Servants. Cheerfulneſs pleaſes him better than a
ſtian is more delighted. Theſe two are eaſily ſe- dejected and dull heavineſs of Heart. If we can
vered. Thou ſeeft a goodly Picture, or an Heap be good with Pleaſure, he grudgeth not our Joy:
of thy Gold : thou laugheſt not, yet thy Delight if not, it is beſt to ſtint our felves; not for that
is more than in a Jeft that ſhaketh thy Spleen, theſe Comforts are not good, but becauſe our
As Grief, ſo Joy is not leſs when it is leaft ex- Hearts are evil : faulting not their Nature, but our
preſſed.
Uſe and Corruption.
X.
XIV.
I have ſeen the worſt Natures, and moſt depra The homelieft Service that we do in an honeft
ved Minds, not affecting all Sins : but ſtill ſome Çalling, though it be but to plough, or dig, if
they have condemned in others, and abhorred in done in Obedience and Conſcience of God's
themſelves. One exclaims on Covetouſneſs, yet Commandment, is crowned with an ample Re-
he can too well abide riotous Good-fellowſhip. ward; whereas the beſt Works for their kind
Another inveighs againſt Drunkenneſs and Ex-(Preaching, Praying, offering Evangelical Sacri-
ceſs, not caring how cruel he be in Uſury and fices) if without reſpect of God's Injunction and
Opprellion. One cannot endure a rough and Glory, are loaded with Curſes. God loveth Ad-
quarrellous Diſpoſition, yet gives himſelf over to verbs; and cares not how good, but how well.
unclean and laſcivious Courſes. Another hates
all Wrongs, ſave Wrong to God. One is a civil
XV.
Atheiſt, another a religious Uſurer, a third an The golden Infancy of ſome hath proceeded
honeft Drunkard, a fourth an unchaîte Juſticer, to a brazen Youth, and ended in a leaden Age.
a fifth a chafte Quarreller. I know not whether All human Maturities have their Period: only
every Devil excel in all Sins : I am ſure ſome of Grace hath none. I durſt never lay too much
them have Denomination from ſome Sins more Hope on the forward Beginnings of Wit and Me-
ſpecial. Let no Man applaud himſelf for thoſe mory, which have been applauded in Children. I
Sins he wanteth, but condemn himſelf for that knew, they could but attain their Vigour ; and
Sin he hath. Thou cenſureſt another Man's Sin, that if ſooner, no whit the better : for the eara
he thine ; God curſeth both.
lier is their Perfection of Wiſdom, the longer ſhall
be their witleſs Age. Seaſonableneſs is the beſt
XI.
in all theſe Things which have their ripeneſs and
Gold is the heavieſt of all Metals : it is no decay. We can never hope too much of the
Wonder that the rich Man is uſually carried timely Bloſſoms of Grace, whoſe Spring is perpea
downward to his place. It is hard for the Soul, tual, and whoſe Harveſt begins with our end.
clogged with many Weights, to afcend to Hea-
ven: it muſt be a ſtrong and nimble Soul, that
XVI.
can carry up it ſelf, and ſuch a Load, yet Adam A Man muſt give Thanks for ſomewhat which
and Noah flew up thither with the double Monar- he may not pray for. It hath been ſaid of Cour-
chy of the world, the Patriarchs with much tiers, that they muſt receive Injuries, and give
Wealth, many holy Kings with maffy Crowns Thanks. God cannot wrong his
, but he will
and Scepters. The Burthen of covetous Deſires is croſs them; thoſe Croſſes are beneficial ; all Bene-
more heavy to an empty Soul, than much Trea- fits challenge Thanks; yet I have read, that God's
ſure to the full. Our Affections give Poiſe or Children have with Condition prayed againſt
Lightneſs to earthly Things. Either at ate of thy them, never for them. In good Things, we pray
Lcad, if thou find it too prefling, wl.ether by both for them, and their good Uſe: in evil, for
their


168
Holy Obſervations.

their good Uſe, not themſelves; yet we muſt
give thanks for both. For there is no evil of
XXI.
Pain which God doth not; nothing that God We ſee thouſands of Creatures die for our uſe,
doth, is not good; no good thing but is worthy of and never do ſo much as pity them : why do we
Thanks.
think much to die once for God? They are not
XVII.
ours ſo much as we are his; nor our Pleaſure fo
One half of the World knows not how the much to us, as his Gory to him : Their Lives are
other lives: and therefore the better fort pity not loft to us, ours but changed to him.
the diſtreſſed ; and the miſerable envy not thoſe
which fare better, becauſe they know it not. Each
XXII.
Man judges of others Conditions by his own. Much Ornament is no good fign: Painting of
The worit fort would be too much diſcontented, the Face argues an ill complexion of Body, a
if they ſaw how far more pleaſant the Life of worſe Mind. Truth hath a face both honeſt and
others is. And if the better fort (ſuch we call comely, and looks beſt in her own Colours: but,
thoſe which are greater) could look down to the above all, Divine Truth is moſt fair, and moſt
infinite miſeries of Inferiors, it would make them fcorneth to borrow beauty of Mans Wit or
either miſerable in Compaſſion, or proud in Con- Tongue : She loveth to come forth in her native
ceit. It is good, ſometimes, for the delicate rich Grace, like a princely Matron; and counts it the
Man to look into the poor Man's Cupboard: And greateſt Indignity to be dallied with as a wanton
feeing God in Mercy gives him not to know their Strumpet : She looks to command Reverence, not
Sorrow by Experience, to know it yet in Specu- Pleafure : ſhe would be kneeled to, not laughed
lation: This ſhall teach him more Thanks to God, at. To prank her up in vain dreſſes and faſhions,
more Mercy to Men, more Contentment in him- or to ſport with her in a light and youthful man-
felf.
ner, is moſt abhorring from her Nature: They
XVIII.
know her not, that give her ſuch Entertainment;
and ſhall firſt know her angry, when they do
Such as a Mans Prayer is for another, it ſhall be know her. Again, ſhe would be plain, but not
in time of his Extremity for himſelf: For though baſe, not fluttiſh : ſhe would be clad, not gariſh-
he love himſelf more than others, yet his appre- ly, yet not in Rags: ſhe likes as little to be ſet
henſion of God is alike for both. Such as his
Prayer is in a former Extremity, it ſhall be alſo Colours. It is no ſmall Wiſdom to know her juſt
out by a baſe Soil, as to ſeem credited with gay
in Death: This way we may have experience
even of a thing future : If God have been far guife, but more to follow it ; and fo to keep the
off from thee in a fit of thine ordinary Sickneſs
, mean, that while we pleaſe' her, we diſcontent
fear leaſt he will not be nearer thee in thy laſt :
What differs that from this, but in time? Cor-
XXIII.
rect thy dulneſs upon former Proofs; or elſe at
laſt thy Devotion shall want Life before thy Body of as he takes upon himſelf: But ſuch is God's
In worldly Carriage, ſo much is a Man made
blefling upon true Humility, that it ſtill procureth
Reverence. I never ſaw Chriſtian leſs honoured
Thoſe that come to their Meat as to a Medi- for a wiſe neglect of himſelf. If our dejection
cine (as Auguſtine reports of himſelf) live in an proceed from the conſcience of our want, it is
auſtere and Chriſtian temper, and ſhall be fure poffible we ſhould be as little eſteemed of others,
not to joy too much in the Creature, nor to a as of our ſelves: But if we have true Graces, and
bufe themſelves : Thoſe that come to their Medi-prize them not at the higheſt, others ſhall value
cine as to Meat; ſhall be ſure to live miſerably both them in us, and us for them, and with uſury
and die foon. To come to Meat, if without a give us that Honour we with-held modeſtly from
gluttonous Appetite and Palate, is allowed to
Chriftians : To come to Meat as to a Sacrifice un-
XXIV.
to the Belly, is a moſt baſe and brutiſh Idolatry. He that takes his full liberty in what he may,
ſhall repent him : How much more in what he
XX.
ſhould not ? I never read of a Chriſtian that repen-
The worſt that ever were, even Cain and Ju- ted him of too little worldly Delight. The fu-
das, have had ſome Fautors that have honoured reſt courſe I have ſtill found in all earthly Plea-
them for Saints : And the Serpent that beguiled ſures, to riſe with an Appetite, and to be ſatisfied
our firſt Parents, hath in that Name had divine with a little.
Honour and Thanks. Never any Man trod ſo pe-
XXV.
rillous and deep Steps, but ſome have followed, There is a time when Kings go not forth to
and admired him. Each Maſter of Hereſie hath warfare : Our Spiritual War admits no Intermiffi-
found ſome Clients; even he, that taught all on: It knows no Night, no Winter, abides no
Men's Opinions were true. Again, no Man hath Peace, no Truce. This calls us not into Garri-
been ſo exquiſite, but ſome have detracted from ſon, where we may have eaſe and reſpite, but in-
him, even in thoſe qualities, which have ſeemed to pitched Fields continually: We ſee our Enemies
moft worthy of Wonder to others
. A Man ſhall in the face always, and are always ſeen and af-
be ſure to be backed by ſome, either in Good or faulted; ever reſiſting, ever defending, receiving
Evil, and by ſome ſhouldered in both. It is good and returning Blows. If either we be negligent
for a Man not to ſtand upon his Abetters, but or weary, we die: What other hope is there while
his Quarrel, and not to depend upon others, but one fights, and the other ſtands ftill? We can ne-
himie.f.
ver have Safecy and Peace, but in Victory. There
muſt

XIX.
our felves.

Holy Obſervations.
173
muſt our Reſiſtance be couragious and conſtant, i he which is the Author of good, ſhould have the
where both yielding is Death, and all Treaties of beſt; and he which gives all ſhould have his choice.
Peace mortal.
XXVI.
XXX.
Neutrality in things Good or Evil, is both odia how ready the Devil is to fet us forward ; how
When we go about an evil buſineſs, it is ſtrange
ous, and prejudicial; but in matters of an indiffe- careful, that we ſhould want no furtherances. So
rent Nature is ſafe and commendable. Herein that if'a Man would be lewdly Witty, he ſhall
taking of parts maketh Sides, and breaketh Unity: be fure to be furniſhed with ſtore of prophane
reth both Parts,
may (perhaps) have leaft love of Jeſts
, wherein a looſe Heart hath double Javane
If be
either ſide, but hath moſt charity in himſelf.
luptuous, he ſhall want neither Objects nor Op-
portunities. The current paſſage of ill Enterpri-
XXVII.
Nothing is more abſurd than that Epicurean that it ſhould juftly fright a Man to look back to
fes is ſo far from giving cauſe of Encouragement;
Reſolution, Let us eat and drink, to Morrow we goal the Author ; and to conſider
that he therefore goes
die: As if we were made only for the Panch, and faſt, becauſe the Devil drives him.
lived that we might live : 'Yet there was ne-
ver any natural Man found favour in that Meat
XXXI.
which he knew ſhould be his laſt: Whereas they
thould ſay, Let us Faſt and Pray, to Morrow we ſation, it is good dealing with Men of good Na-
In the choice of Companions for our Conver-
thall die?' For, to what purpoſe is the Body tures : For though Grace exerciſeth her Power in
ſtrengthned, that it may Periſh, whoſe greater bridling Nature, yet ( ſince we are ſtill Men, at the
Man beſtows a coſtly Roof on a ruinous Tene- beft) fome ſwing ſhe will have in the moſt morti-
ment: That Mans end is eaſie and happy, whom fied. Auſterity, fullenneſs, or ſtrangeneſs of Dif
Death finds with a weak Body, and a ſtrong Soul.
a
Man unfociable, cleave faſter to our Nature, than
XXVIII.
thoſe which are morally Evil. True Chriſtian
Sometime, even things in themſelves naturally Love may be ſeparated from Acquaintance, and
good, are to be refuſed for thoſe, which (being lities to hinder our Love, but our Familiarity.
Acquaintance from Intireneſs: Theſe are not Qua-
evil) may be an occaſion to a greater Good. Life
is in it ſelf Good, and Death Evil: Elſe David,
XXXII.
Elias, and many excellent Martyrs would not
have fled, to hold Life, and avoid Death; nor
Ignorance, as it makes bold, intruding Meri
Ezechiah have prayed for it, nor our Saviour' have careleſly into unknown Dangers; fo alſo it makes
Men oft-times caufeleſly fearful. Herod feared
bidden us to flee for it, nor God promiſed it to
his for a Reward : Yet if in ſome caſes we hate Chrifts coming, becauſe he miſtook it : If that
not Life, we love not God, nor our Souls. Here- Tyrant had known the manner of his Spiritual
in, as much as in any thing, the perverſneſs of Regiment, he had ſpared both his own fright and
our Nature appears, that we wiſh Death, or love the blood of other. And hence it is that we fear
Life upon wrong Cauſes: We would live for Plea- Death, becauſe we are not acquainted with the
ſure, or we would die for Pain; Foab for his Sores, Vertue of it. Nothing but Innocency and Know
Elias for his perfecution, Fonas for his Gourd ledge can give found confidence to the Heart.
would preſently die, and will needs out-face God
XXXIII.
that it is better for him to die than to live: Where-
Where are divers Opinions, they may be all falſe;
in we are like to Garriſon-Soldiers, that while
they live within ſafe Walls, and thew themſelves there can be but one true! And that one Truth
once a day rather for Ceremony and Pomp, than oft-times muſt be fetcht by peace-meal out of
Need or Danger, like warfare well enough; but divers Branches of contrary Opinions. For
, it
if once called forth to the Field, they with them- falls out not ſeldom, that Truth is through Igno-
rance or raſh Vehemency, ſcattered into ſundry
ſelves at Home.
Parts; and like to a little Silver melted amongit
XXIX.
the ruines of a burnt Houſe, muſt be tried out
Not only the leaſt, but the worſt is ever in the from heaps of much ſuperfluous Alhes. There is
Bottom : What ſhould God do with the dregs of our much Pains in the ſearch of it; much Skill in find
Age? When Sin will admit thee his Client no ing it: The Value of it once found, requires the
longer, than God ſhall be beholden to thee for Coſt of both.
thy Service : Thus is God dealt with in all other
XXXIV.
Offerings : The worſt and leaſt Sheaf muſt be Affectation of Superfluity, is in all things a
God's Tenth : The deformedft or ſimpleſt of our ſign of Weakneſs: As, in words, he that uſeth
Children muſt be Gods Miniſters: The unclean- Circumlocutions to expreſs himſelf, ſhews want
lieſt and moſt careleſs Houſe muſt be God's Tem- of Memory and want of proper Speech : And
ple: The idleft and fleepieſt hours of the Day, much Talk argues a Brain feeble and diſtempered.
muſt be reſerved for our Prayers: The worſt part What good can any Earthly thing yield us beſides
of our age for Devotion. We would have God his Ule? And what is it but Vanity, to affect
give us ſtill of the beſt, and are ready to murmure that which doth us no good? And what uſe is in
at every little evil he ſends us : Yec nothing is that which is fuperfluous? It is a great skill to
bad enough for him, of whom we receive all know what is enough, and great Wiſdom to care
Nature condemns this inequality; and tells us, that for no more.
Good




Хуу
170
Holy Obſervations.
و
Thorns : For as they choak the Word, ſo they
U XXXV.
prick our Souls : Neither the Word can grow up
Good things, which in abſence were deſired, amongſt them, nor the Heart can reft upon them:
now offering themſelves to our Preſence, are Neither Body nor Soul can find eaſe while they
ſcarce entertained; or at leaſt not with our pur- are within, or cloſe to us. Spiritual Cares are as
poſed chearfulneſs. Chriſt's coming to Us, and ſharp, but more profitable : They pain us, but
,
our going to Him, are in our Profeffion well leave the Soul better. They break our Sleep, but
eſteemed, much wiſhed: But when he fingleth Us for a ſweeter Reft: We are not well, but either
out by a direct Meſſage of Death, or by ſome while we have them, or after we have had them.
fearful Sign giveth likelihood of a preſent Re- It is as impoſſible to have Spiritual Health without
turn, we are as much affected with Fear, as be- theſe, as to have Bodily Strength without the 6-
fore with Defire. All Changes, although to the ther.
better, are troubleſom for the Time, until our
ſetling: There is no remedy hereof but inward
XLI.
Prevention : Our Mind muſt change, before our În temporal good things, it is beſt to live in
Eſtate be changed.
doubt ; not making full account of that which we
hold in ſo weak a Tenure : In Spiritual, with Con-
XXXVI.
fidence; not fearing that which is warranted
Thoſe are greateſt enemies to Religion, that to us by an infallible Promiſe and fure Earneſt.
are not moft Irreligious. Atheiſts, though in He lives more contentedly, that is moſt ſecure for
themſelves they be the worſt, yet are ſeldom found this World, moſt reſolute for the other.
hot Perſecutors of others : Whereas thoſe which
in ſome one fundamental point be Heretical, are
XLII.
commonly moſt violent in Oppoſitions. One God hath in Nature given every Man Inclinati-
hurts by ſecret Infection, the other by open Re- ons to ſome one particular Calling; which if he
ſiſtance: One is careleſs of all Truth, the other follow, he excells ; if he croſs, he proves a Non-
vehement for ſome Untruth. An Athieft is wor-proficient, and changeable : But all Men's Nature's
thy of more Hatred, an Heretick of more Fear; are equally indiſpoſed to Grace, and to the com-
both of Avoidance.
mon vocation of Chriſtianity: We are all born
Heathens. To do well, Nature muſt in the firſt
XXXVII.
be obſerved and followed, in the other croſſed
Ways, if never uſed, cannot but be fair ; if much and overcome.
uſed, are made commodiouſly paſſable ; if before
oft uſed, and now ſeldom, they become deep
XLIII.
and dangerous. If the Heart be not at all inured Good-Man is a Title given to the loweſt ;
to Meditation, it findeth no fault with it felf; whereas all Titles of Greatneſs, Worſhip, Honour,
not for that it is innocent, but ſecure; if often, it are obſerved and attributed with choice. The
findeth comfortable paſſage for his Thoughts; if Speech of the World bewrays their Mind, and
rarely, and with intermiſſion, tedious and trou- ſhews the common eſtimation of Goodneſs compa-
bleſom. In things of this Nature, we only eſcape red with other Qualities. The World therefore
Complaint, if we uſe them either always or never. is an ill Herald, and unskilful in the true Stiles.
It were happy that Goodneſs were ſo common;
XXXVIII.
and pity that it either ſhould not ſtand with Great-
Our ſenſual Hand holds faſt whatſoever delight neſs, or not be preferred to it.
it apprehendeth: Our ſpiritual Hand eaſily re-
mitteth; becauſe Appetite is ſtronger in us than
XLIV.
Grace : Whence it is, that we ſo hardly deliver Amongſt all Actions, Satan is ever buſieſt in
our felves of earthly Pleaſures, which we have the beſt, and moſt in the beſt part of the beſt
once entertained ; and with ſuch difficulty draw as in the end of Prayer, when the Heart ſhould
our felves to a conſtant courſe of Faith, Hope, cloſe up it ſelf with moft Comfort. He never
and ſpiritual Joy, or to the renewed Acts of them fears us, but when we are well employed : And
once intermitted. Age is naturally weak, and the more likelihood he ſees of our Profit, the
youth vigorous, but in us the old Man is ſtrong, more is his envy and labour to diſtract us. We
the new faint and feeble : The fault is not in ſhould love our felves as much as he hates us; and
Grace, but in Us, Faith doth not want Strength, therefore ſtrive fo much the more towards our
but we want Faith.
Good, as his Malice ſtriveth to interrupt it. We
do nothing, if we contend not, when we are re-
XXXIX.
fifted. The good Soul is ever in Contradiction;
It is not good in worldly Eſtates for a Man to denying what is granted, and contending for that
make himſelf neceſſary; for hereupon he is both which is denied ; ſuſpecting when it is gain-laid,
more toiled, and more ſuſpected : But in the fa- and fearing Liberty.
cred Commonwealth of the Church, a Man can-
not be engaged too deeply by his Service. The
XLV.
ambition of ſpiritual Well-doing breeds no dan God fore-warns e’er he try, becauſe he would
ger
. He chat doth beſt, and may worſt be ſpared, be prevented : Satan ſteals upon us fuddenly by
is happieſt.
Temptations, becauſe he would foil us. If we
relent not upon Gods Premonition, and meet not
XL.
the lingring pace of his Puniſhments, to fore-ſtall
It was a fit Compariſon of worldly Cares, to them, he puniſheth more, by how much his warn-
3
ing

Holy Obſervations.
171
ing was more evident and more large. God's preſcribeth: Divinity, that old things are paſſed,
Trials muſt be met when they come : Satans muſt Moral Philoſophy, that tallying of Injuries is Ju-
be ſeen before they come, and if we be not ſtice : Divinity, that good muſt be returned for ill.
armed e'er we be aſſaulted, we ſhall be foyled Policy, that better is a Miſchief than an Inconve-
e'er we can be armed.
nience : Divinity, that we may not do Evil, that
good may enſue. The School is well ordered,
XLVI.
while Divinity keeps the Chair : But if any other
It is not good to be continual in denunciation Skill uſurp it, and check their Miſtreſs, there can
of Judgment: The Noiſe to which we are accu- follow nothing but Confuſion and Atheiſm.
ftomed (though loud) wakes us not ; whereas a
leſs (if unuſual) ſtirreth us. The next way to
LI.
make Threatnings contemned, is to make them Much difference is to be made betwixt a Re.
common. It is a profitable Rod that ſtrikes ſpa-volter, and a Man trained up in Error, A Few
ringly, and frights ſomewhat oftner than it ſmi- and an Arrian both deny Chriſt's Deity, yet this
teth.
Opinion is not in both puniſht with bodily Death.
Yea, a Revolt to a lefs Errour, is more puniſhable
XLVII.
than Education in a capital Hereſie. Errors of
Want of Uſe cauſeth Diſability, and Cuſtom Judgment, though leſs regarded than Errors of
Perfection. Thoſe that have not uſed to pray in Practice, yet are more pernicious ; But none ſo
their Cloſet, cannot pray in Publick, but coldly deadly as theirs, that once were in the Truth.
and in form. He that diſcontinues Meditation, If Truth be not ſued to, it is dangerous; but if
ſhall be long in Receiving ; whereas the Man in- forſaken, deſperate.
ured to thefe Exerciſes (who is not dreffed till
he have Prayed, nor hath fupped till he have
LII.
Meditated) doth both theſe well, and with eaſe. It is an ill argument of a good Adion not well
He that intermits good Duties, incurs a double done, when we are glad that it is done. To be
loſs : Of the Bleſſing that followeth good; of the affected with the comfort of the Conſcience of
Faculty of doing it.
well performing it, is good: But meerly to re-
joyce that the Act is over, is carnal
. He never
XLVIII.
can begin chearfully, that is glad he hath en-
Chriſtianity is both an eaſie Yoak, and a hard; ded,
hard to take up; eaſie to bear when once taken.
The Heart requires much Labour, e'er it can be
LIII.
induced to ſtoop under it; and finds as much Con He that doth not ſecret Service to God with
tentment when it hath ftooped. The worldling fome Delight, doth but counterfeit in Publick
thinks Religion Servility; but the Chriſtian knows The truth of any Act or Paſſion is then beſt tried,
whoſe Slave he was, till he entred into this Ser- when it is without Witneſs. Openly, many fi-
vice; and that no Bondage can be ſo evil, as free- niſter reſpects may draw from us a form of Reli-
dom from theſe Bonds.
gious Duties: Secretly, nothing but the power of
a good Conſcience. It is to be feared, God hath
XLIX.
more true and devout Service in Cloſets, than in
It is a wonder how full of ſhifts Nature is; rea- Churches.
dy to turn over all good Purpoſes. If we think
of Death, he ſuggeſts ſecretly ; Tuſh, it ſhall
LIV.
not come yet: If of Judgment for Sin; This Words and Diſeaſes grow upon us with years,
concerns not thee; it ſhall not come at all: If of In Age, we talk much, becauſe we have ſeen
Heaven, and our Labour to reach it ; Trouble not much, and ſoon after ſhall ceaſe talking for ever ;
thy ſelf; it will come foon enough alone. Ad- We are moſt diſeaſed , becauſe Nature is weak-
dreſs thy ſelf to Pray; It is yet unſeaſonable ; eft; and Death which is near, muſt have Har-
ſtay for a better Opportunity: To give Alms; bingers : Such is the old age of the World. No
Thou knoweft not thine own future Wants : To marvel, if this laſt time be full of Writing, and
Reprove ; What needſt thou thruſt thy ſelf into weak Diſcourſe, full of Sects and Hereſies, which
wilful Hatred ? Every good Action hath his let : are the Sickneſſes of this great and decayed
He can never be good, that is not refolute.
Body.
LV.
All Arts are Maids to Divinity; therefore they The beſt ground untilled, ſooneſt runs out into
both vail to her, and do her Service, and the like rank Weeds. Such are God's Children; Over-
a grave Miſtreſs
, controlls them at Pleaſure : Na- grown with ſecurity e'er they are aware, unleſs
tural Philoſophy teacheth, that of nothing can they be well exerciſed both with God's plow of
be nothing made ; and that from the Privation to AMi&tion, and their own induſtry in Meditation.
the Habit, is no return : Divinity takes her up A Man of Knowledge that is either negligent or
for theſe and upon fupernatural Principles, un-corrected, cannot but grow wild and godleſs
,
teaches her a Creation, a Reſurrection. Philofo-
phy teaches us to follow Senſe, as an infallible
LVI.
Guide : Divinity tells her, that Faith is of things With us, vileſt things are moſt common ; But
not feen. Logick teaches us firſt to Diſcourfe, with God the beſt things are moſt frequently
then to Reſolve : Divinity, to aſſent without Ar- given. Grace, which is the nobleſt of all God's
guing Civil Law teacheth, that long cuſtom Favours, is unpartially beſtowed upon all willing
Y yy ?
Reçei.


L.



172
Holy Obſervations.
LXII.
Receivers; whereas nobility of Blood and height
of Place, Bleſſings of an inferior Nature, are re-
ſerved for few. Herein the Chriſtian follows his Long Acquaintance, as it maketh thofe Things
Father ; his Prayers, which are his richeſt Por- which are evil, to ſeem leſs evil; ſo it makes
tion, he communicates to all; his Subſtance, ac- good Things, which at firſt were unpleaſant, de-
cording to his Ability, to few.
lightful. There is no evil of Pain, nor no moral
good Action, which is not harſh at the firſt. Con-
LVII.
tinuance of Evil, which might ſeem to weary us,
God therefore gives, becauſe he hath given ; is the Remedy and Abatement of Wearineſs : and
making his former Favours, Arguments for more; the practice of Good, as it profiteth, ſo it plea-
Man therefore Shuts his Hand, becauſe he hath feth. He that is a Stranger to Good and Evil
,
opened it. There is no ſuch way to procure more finds both of them troubleſome. God therefore
from God, as to urge him with what he hath doth well for us, while he exerciſeth us with long
done. All God's. Bleſſings are profitable and ex- Aflictions: and we do well to our ſelves, while
cellent ; not ſo much in themſelves, as that they we continually buſie our ſelves in good Exerciſes.
are Inducements to greater.
LXIII.
LVIII.
Sometimes it is well taken by Men, that we
God's immediate Actions are beſt at firſt. The humble our felves lower than there is cauſe. Thy
Frame of this Creation, how exquiſite was it un- Servant Jacob, ſaith that good Patriarch, to his
der his Hand! Afterward, blemiſhed by our Sin : Brother, to his Inferior. And no leſs well doth
Man's Endeavours are weak in their beginnings, God take theſe ſubmiſs Extenuations of our felves;
and perfecter by degrees. No Science, no De-I am a Worm, and no Man : ſurely I am more
vice, hath ever been perfect in his Cradle ; or, at fooliſh than a Man, and have not the Under-
once hath ſeen his Birth and Maturity : of the ſtanding of a Man in me. But I never find that
fame Nature are thoſe Actions which God worketh any Man bragged to God, although in a Matter
mediately by us according to our Meaſure of Re- of Truth, and within the Compaſs of his Deſert,
ceit. The cauſe of both is, on the one ſide the and was accepted. A Man may be too lowly in
Infiniteneſs of his Wiſdom and Power, which his dealing with Men, even unto Contempt : with
cannot be corrected by any ſecond Aſſays : On God he cannot; but the lower he falleth, the
the other, our Weakneſs, helping it felf'by for higher is his Exaltation.
mer Grounds and Trials. He is an happy Man
that detracts nothing from God's Works, and adds
LXIV.
moſt to his own.
The Soul is fed as the Body, ſtarved with Hun-
LIX.
ger as the Body, requires proportionable Diet
The old Saying is more common than true; and neceffary Variety, as the Body. All Ages and
That thoſe which are in Hell, know no other Hea- Statures of the Soul bear not the ſame Nourith-
ven : for this makes the Damned perfectly miſe- ment. There is Milk for fpiritual Infants, ſtrong
rable, that out of their own Torment, they fee Meat for the grown Chriſtian. The Spoon is fit
the Felicity of the Saints ; together with their im- for one, the Knife for the other. The beſt Chris
poflibility of attaining it. Sight without hope of ftian is not ſo grown, that he need to ſcorn the
Fruition, is a Torment alone: thoſe that here Spoon : but the weak Chriſtian may find a ſtrong
might ſee God and will not, or do ſee him ob- Food dangerous. How many have been call
fcurely and love him not, ſhall once ſee him with away, with Spiritual Surfeits; becauſe being but
Anguiſh of Soul and not enjoy him.
new-born, they have ſwallowed down big Mor-
ſels of the higheſt Myſteries of Godlineſs, which
LX.
they never could digeſt; but, together with them,
Sometimes evil Speeches come from good Men, have caft up their proper Nouriſhment ? A Man
in their Unadviſedneſs : and ſometimes even the muſt firſt know the power of his Stomach, ere he
good Speeches of Men may proceed from an ill know how with Safety and Profit to frequent
Spirit
. No Confeffion could be better than Satan God's Ordinary.
gave of Chriſt : it is not enough to conſider what
is ſpoken, or by whom; but whence, and for
LXV.
what. The Spirit is oftentimes tried by the It is very hard for the beſt Man in a ſudden
Speech: but other times the Speech muſt be ex- Extremity of Death, to ſatisfie himſelf in appre-
amined by the Spirit; and the Spirit, by the Rule hending his ſtay, and repoſing his Heart upon it :
of an higher Word. bello Some fod
for the Soul is ſo oppreſſed with ſudden Terror,
that it cannot well command it ſelf, till it have
USSD LXI.
digefted an Evil. It were miſerable for the beſt
Greatneſs puts high Thoughts and big Words Chriſtian, if all his former Prayers and Medita-
into a Man; whereas the dejected Mind takes, tions did not ferve to aid him in his laſt Straits,
careleſly, what offers it felf
. Every Worldling is and meet together in the Center of his Extremi
baſe-minded.; and therefore his Thoughts creep ty ; yielding, though not ſenſible Relief, yet ſe-
ſtill low upon the Earth. The Chriſtian both is cret Benefit to the Soul: whereas the worldly
and knows himſelf truly Great ; and thereupon Man in this Cafe, having not laid up for this
mindeth and ſpeaketh of ſpiritual, immortal, Hour, hath no Comfort from God, or from others,
glorious, heavenly Thirigs. So much as the Soul or from himſelf.
ſtoopeth unto earthly Thoughts, ſo much is it Un-
regenerate. Bood
raat 2 ਕਰੈ ॥
LXVI. All

Holy Obſervations.
173
LXVI.
and Cummin, that he ſhould forget Juſtice and
All external Good or Evil is meaſured by Senſe: Judgment; nor yet ſo regarding Judgment and
neither can we account that either good or ill, Juſtice, that he ſhould contemn Mint and Cum-
which doth neither actually avail, nor hurt us ; min. He that thus miſplaces his Conſcience, will
ſpiritually this Rule holds not. All our beft Good be found either Hypocritical or Superſtitious.
is inſenfile. For all our future (which is the grea-
teſt) Good, we hold only in Hope, and the preſent
LXXI.
Favour of God we have many times, and feel not. It argues the World full of Atheiſts, that thoſe
The Stomach finds the beſt Digeſtion even in Offences which may impeach human Society, are
ſleep, when we leaſt perceive it: and whilſt we entertained with an anſwerable Hatred and Ri-
are moſt awake, this Power worketh in us either gour: thoſe which do immediately wrong the Su-
to further Strength or Diſeaſe, without our know-preme Majeſty of God, are turned over with
ledge of what is done within : and on the other ſcarce ſo much as diſlike. If we converſed with
fide, that Man is moſt dangerouſly ſick, in whom God as we do with Men, his Right would be at
Nature decays without his feeling, without com- leaſt as precious to us as our own. All that con-
plaint. To know our felves happy, is good : but verſe not with God, are without God : not only
woe were to us Chriſtians, if we could not be thoſe that are againſt God, but thoſe that are
happy, and know it not.
without God, are Atheiſts
. We may be too cha-
ritable : I fear not to ſay, that theſe our laſt Times
LXVII.
abound with honeſt Atheiſts.
There are none that ever did ſo much Mif-
chief to the Church, as thoſe that have been ex-
LXXII.
cellent in Wit and Learning. Others may be The beſt Thing corrupted, is worſt: an ill Man
ſpightful enough, but want Power to accompliſh is the worſt of all Creatures, an ill Chriſtian the
their Malice. An Enemy that hath both Strength worſt of all Men, an ill Profeffor the worſt of
and Craft, is worthy to be feared. None can fin all Chriſtians, an ill Miniſter the worſt of all Pro-
againſt the Holy Ghoſt, but thoſe which have feſſors.
had former Illumination. Tell not me what Parts
a Man hath, but what Grace: honeſt Sottiſhneſs
LXXIII.
is better than prophane Eminence.
Naturally, Life is before Death; and Death is
OL
only a privation of Life : Spiritually, it is con-
LXVIII.
Betrary. As Paul faith of the Grain, ſo may we of
The Entertainment of all ſpiritual Events muſt Man in the Buſineſs of Regeneration : he muſt
be with Fear, or Hope ; but, of all earthly Extre- die before he can live : yet this Death preſuppoſes
mities, muſt be with Contempt or Deriſion. For a Life that was once and ſhould be. God chuſes
what is terrible, is worthy of a Chriſtians Con- to have the difficulteft, firſt : we muſt be content
tempt ; what is pleaſant, to be turned over with a with Pain of dying, ere we feel the Comfort of
ſcorn. The Mean requires a mean Affection be- Life. As we die to Nature, ere we live in Glo-
twixt Love and Hatred. We may not love them, ry : ſo we muſt die to Sin, ere we can live to
becauſe of their Vanity : we may not hate them, Grace.
becauſe of their neceſſary Uſe. It is an hard
thing to be a wiſe Hoft, and to fit our Entertain-
LXXIV. Amit
ment to all Comers : which if it be not done, Death did not firſt ſtrike Adam, the firſt ſinful
the Soul is ſoon waſted, either for want of Cufto- Man; nor Cain, the firſt Hypocrite; but Abel the
mers, or for the miſ-rule of ill Gueſts.
Innocent and Righteous. The firſt Soul that met
with Death, overcame Death: the firſt Soul that
LXIX.
parted from Earth, went to Heaven. Death ar-
God and Man build in a contrary order. Man gues not Diſpleaſure ; becauſe he whom God lo-
laies the Foundation firſt, then adds the Walls, ved beft, dies firſt; and the Murtherer is puniſhed
the Roof laſt. God began the Roof firſt, fpread with living.
ing out this Vault of Heaven, ere he laid the Baſe
of the Earth. Our Thoughts muſt follow the Oregon LXXV.
der of his Workmanſhip. Heaven muſt be minded The Lives of moſt are miſ-ſpent, only for want
firſt ; Earth afterward : and ſo much more, as it of a certain End of their Actions : wherein they
is ſeen more. Our Meditation muſt herein follow do as unwiſe Archers, ſhoot away their Arrows
our Senſe : A few Miles give Bounds to our view they know not at what Mark. They live only
of Earth; whereas we may ne'er fee half the Hea out of the preſent, not directing themſelves and
ven at once. He that thinks moſt both of that their Proceedings to one univerſal Scope; whence
which is moſt ſeen, and of that which is not ſeen they alter upon all change of Occaſions, and ne-
at all, is happieſt.
ver reach any Perfection ; neither can do other
but continue in Uncertainty, and end in Diſcom-
LXX.
fort. Others aim at one certain Mark, but a
I have ever noted it a true ſign of a falſe Heart, wrong one.
wrong one. Some (though fewer ) level at the
to be ſcrupulous and nice in ſmall Matters, negli- right End, but amiſs. To live without one main
gent in the main : whereas the good Soul is ſtill and common End, is Idleneſs and Folly. To live
curious in fubftantial Points, and not careleſs into a falſe End, is Deceit and Lofs. True Chri-
Things of an inferior nature ; accounting no Du- ftian Wiſdom both fhews the End, and finds the
ту ſo Imall as to be neglected, and no Care great way. And, as cunning Politicks have many Plots
enough for principal Duties, not fo tything Mint to compaſs one and the fame Deſign by a deter-
mined
ز

174
Holy Obſervations.
mined Succeſſion ; fo the wife Chriſtian failing ſhort Madneſs. What elſe argues the ſhaking of
in the Means, yet ſtill fetcheth about to his ſtea- the Hands and Lips, paleneſs, or redneſs, or ſwel-
dy End with a conſtant change of Endeavours : ling of the Face, glaring of the Eyes, ſtammering
fuch one only lives to Purpoſe, and at laſt repents of the Tongue, ſtamping with the Feet, unſteady
not that he hath lived.
Motions of the whole Body, rafh Actions which
we remember not to have done, diſtracted and
LXXVI.
wild Speeches? And Madneſs again is nothing
The ſhipwrack of a good Conſcience, is the but a continued Rage; yea fome Madneſs ragech
caſting away of all other Excellencies. It is no not : ſuch a mild Madneſs is more tolerable, than
rare thing to note the Soul of a wilful Sinner frequent and furious Anger,
ſtripped of all her Graces, and by degrees expoſed
to Shame : fo thoſe, whom we have known ad-
LXXXI.
mired, have fallen to be level with their Fellows; Thoſe that would keep State, muſt keep aloof
and from thence beneath them, to a Mediocrity ; off; eſpecially if their Qualities be not anſwera-
and afterwards to Sottiſhneſs and Contempt, be- ble in Heighe to their Place. For many great
low the Vulgar ; ſince they have caſt away the Perſons are like a well-wrought Picture upon a
beſt, it is juſt with God to take away the worſt; coarfe Cloth; which afar off inews fair, but near-
and to caft off them in leſs regards, which have hand the roundneſs of the Thread ſpoils the good
rejected him in greater.
Workmanſhip. Concealment of Gifts, after ſome
Prod one commended Act, is the beſt way to Admira-
LXXVII.
tion and ſecret Honour: but he that would Pro-
It hath ever been counted more noble and fuc- fit, muft vent himſelf oft, and liberally, and thew
ceſsful to ſet upon an open Enemy in his own what he is, without all private regard. As there-
home, than to expect till he fet upon us, whilſt fore, many times, Honour follows Modeſty un-
he makes only a defenſive War. This Rule ſerves look'd for; ſo, contrarily, a Man may ſhew no
us for our laſt Enemy Death: whence that old leſs Pride in Silence and Obſcurity, than others
Demand of Epicure is eaſily anſwered, Whether it which ſpeak and write for Glory. And that other
be better Death ſhould come to us, or that we Pride is ſo much the worſe, as it is more unpro-
ſhould meet him in the Way: meet him in our fitable : for whereas thoſe which put forth their
Minds, ere he ſeize upon our Bodies. Our Co-Gifts, benefit others whilſt they ſeek themſelves;
wardlineſs
, our Unpreparation is his Advantage: theſe are ſo wholly devoted to themſelves, that
whereas true Boldneſs in confronting him, dif- their Secrecy doth no good to others.
mays and weakens his Forces. Happy is that Soul, ain
that can ſend out the Scouts of his Thoughts be-
yld LXXXII.
fore-hand, to diſcover the Power of Death afar Such as a Man's Delights and Cares are in
off; and then can reſolutely encounter him at un- Health, ſuch are both his Thoughts and Speeches
awares upon Advantage : ſuch one lives with Se-commonly on his Death-bed : the proud Man
curity, dies with Comfort.
talks of his fair Suits, the Glutton of his Diſhes,
the Wonton of his Beaſtlinefs, the Religious Man
LXXVIII.
of Heavenly Things. The Tongue will hardly
Many a Man ſends others to Heaven, and yet leave that to which the Heart is enured. If we
goes to Hell himſelf: and not few having drawn would have good Motions to viſit us whilſt we
others to Hell, yet themſelves return by a late are fick, we muſt ſend for them familiarly in our
Repentance, to Life. In a good Action, it is not | Health.
good to ſearch too deeply into the Intention of
the Agent, but in Silence to make our beſt Bene-
LXXXIII.
fit of the Work: in an Evil, it is not ſafe to re He is a rare Man, that hath not ſome kind of
gard the Quality of the Perſon, or his Succeſs, Madneſs reigning in him: one a dull Madneſs of
but to conſider the Action abſtracted from all Cir-Melancholy, another a conceited Madneſs of
cumſtances, in his own kind. So we ſhall nei- Pride; another a ſuperſtitious Madneſs of falſe
ther neglect good Deeds, becauſe they ſpeed not Devotion; a fourth of Ambition, or Covetouf-
well in fome Hands, nor affect a proſperous Evil. neſs; a fifth, the furious Madneſs of Anger ; a
to
fixth, the laughing Madneſs of extreme Mirth; a
LXXIX.bg
ſeventh, a drunken Madneſs; an eighth, of out-
God doth ſome fingular Adions, wherein we ragious Luft; a ninth, the learned Madneſs of
cannot imitate him ; fome, wherein we may not ; Curioſity; a tenth, the worſt Madneſs, of Pro-
moft, wherein he may and would fain be followed. phaneneſs and Atheiſm. It is as hard to reckon
He fetcheth Good out of Evil ; ſo may we turn up all kinds of Madneſſes, as of Diſpoſitions. Some
our own and others Sins to private or publick are more noted and punished than others; ſo that
Good: : we may not do evil for a good uſe; but the mad Man in one kind as much condemns ano-
we muſt uſe our evil once done, to good. I hope ther, as the fober Man condemns him. Only
I ſhall not offend, to ſay, that the good Uſe which that Man is both good, and wife, and happy, that
is made of Sins, is as gainful to God, as that which is free from all kinds of Phrenſie.
ariſes from good Actions. Happy is that Man,
that can uſe either his good well, or his evil.
LXXXIV.
There be ſome honeft Errors, wherewith I ne-
LXXX.
ver found that God was offended. That an Huf-
There is no difference betwixt Anger and Mad- band ſhould think his own Wife comely, although
nefs, but continuance : for, raging Anger is a ill-favoured in the Eyes of others : That a Man
ſhould
Holy Obſervations.
not.
ſhould think more meanly of his own good Parts,
than of weaker in others : To give charitable
LXXXVII.
(though miſtaken) Conſtructions of doubtful The fame Thoughts do commonly meet us iri
A&tions and Perſons (which are the Effects of na- the ſame Places; as if we had left them there till
tural Affection, Humility, Love) were never cen- our return. For that the Mind doth ſecretly
ſured by God: Herein alone we err, if we err frame to it ſelf memorative Heads, whereby it re-
calls eaſily the ſame Conceits. It is beſt to employ
LXXXV.
our Mind there, where it is moſt fixed. Our Devo-
No marvel if the Worldling eſcape earthly Af- tion is fo dull, it cannot have too many Advan-
flictions : God corrects him not, becauſe he loves tages:
him not. He is baſe born and begot. . God will
LXXXVIII.
not do him the favour to whip him. The World I find but one Example in all Scripture, of any
afflicts him not, becauſe he loves him : for each bodily Cure which our Saviour wrought by de-
Man is indulgent to his own. God uſes not the grees: only the blind Man, whoſe weak Faith cra-
Rod where he means to uſe the Sword. The Pil ved help by others, not by himſelf, ſaw Men firſt
lory or Scourge is for thoſe Malefactors which like Trees, then in their true Shape. All other
Shall eſcape Execution.
miraculous Cures of Chriſt were done at once,
and perfect at firſt. Contrarily, I find but one Ex-
LXXXVI.
ample of a Soul fully healed ( that is) ſanctified
Weak Stomachs which cannot digeſt large and glorified, both in a Day; all other by degrees
Meals, feed oft and little : For our Souls, that and leiſure. The Steps of Grace are ſoft and
which we want in Meaſure, we muſt ſupply in hort. Thoſe external Miracles he wrought im-
Frequence. We can never fully enough compre- mediately by himſelf; and therefore no marvel
hend in our Thoughts the Joys of Heaven, the if they were abſolute like their Author. The mi-
meritorious Sufferings of Chriſt, the Terrors of raculous Work of our Regeneration he works to-
the ſecond Death : therefore we muſt meditate of gether with us: He giveth it Efficacy; we give ic
them often.
Imperfection.
The
15 Puno
176
The ANALISIS or RESOLUTION of this
TREATISE concerning Tranquillity.
then are
Recited.
Refutatory :
where the
Precepts of Enumeration Inſufficient.
the Hea-
How turbulent they are till the Conſcience be paa
Rejected
cified.
for
Peace is through Reconciliation.
Quality of Remedies too in their
weak.
guiltiness Reconciliation, through Remiſſions
confid.
Remiſſion by Satisfaction.
imedied.


i
$
How rem
3
Not by us.
Out Treatiſe concerning Tranquillity, is partly
Fof Sins
What it is, and wherein it done;
confifts.
Whoſe
trouble is
The Perſon and
By infi merits of Chriſt,
Satisfa- | nite Me- 1 by whom Peace
i Etion, rits of is offered.
Where
The receiving of
our offered peace
by faith.
are con
fidered.
In their Solicitation. Remedied by refolute reſiſtance. Where
is the ſubduing and moderation of our Affections.
Fon the
left hand.
Imaginray : How redreſſed.
How prevented and pre-S Expectation .
pared againſt by
Exerciſe.
Croſes

(True :
Poſitive,
which
teacheth,
Contendly, in respect of
their Cauſe.
Enemies of
Peace Sub-
dued, whe-
ther those
Of Pain
Suffered:
How to Thankfully, in reſpect of
be born: their good Effect.
Foyfully, in reſpect of their
Iſſue.
(How fearful.
Death confid.
Which way ſweetned.
How to be attained.

Over-joying
On the
lright
Riches
· Not good is
themſelves
of Honour How to be eſteemed, As
Expoſing us to
Pleaſure
evil.
Main or principal. A continual fruition of the Preſence of God to be
renewed to us by all holy Exerciſes.
Rules and Grounds of
To refrain from all occafions of the diſpleas
Peace Set down.
ſure of God.
[In reſpect of
our A&tions. To perform all required Duties.
A reſolution
Subordinates
To do nothing doubtingly.
In reſpect of 5 To depend wholly on the Providence of God.
our Eſtate. To account our own Eſtate beft.

177
H E A V E N
U PON
E A R T H:
OR
Of true Peace of Mind.
of Philo.
W
gently ſought after it, many wrote of it, none
SECT. I.
attained it. Not Athens muſt reach this Leſſon,
but Jeruſalem.
HEN I had ftudioully read
Cenſure
over the moral Writings of
ſome wiſe Heathen, eſpe-
fophers.
SECT. II.
cially thoſe of the Stoical
Profeffion, I muſt confeſs, I found a little Envy
and Pity ftriving together within me. I envie Na YET ſomething Grace ſcorneth What Trane
not to learn of Nature, as Mo- quillity is,
ture in them, to ſee her ſo witty in deyiſing ſuch les may take good Counſel of a Mi- it confits.
plauſible Refuges for doubting and troubled dianite. Nature hath ever had more
Minds: I pitied them, to ſee that their careful Skill in the End than in the Way to it ; and wher
Diſquiſition of true Reft, led them in the end but ther ſhe have diſcourſed of the good Eſtate of the
to meer Unquietneſs. Wherein methought, they Mind, which we call Tranquillity, or the beſt,
were as Hounds ſwift of Foot, but not exquiſite which is Happineſs, hath more happily gueſſed at
in Scent, which in an haſty purſuit take a wrong the general Definition of them, than of the Means
Way; ſpending their Mouths and Courſes in vain. to compaſs them. She teacherh us therefore with
Their Praiſe of gueſſing wittily they ſhall not loſe, out Controlment, that the Tranquillity of the Mind
their Hopes both they loft, and whoſoever fol- is, as of the Sea and Weather, when no Wind
lows them. If Seneca could have had Grace to his ſtirreth, when the Waves do not tumultuouſly riſe
Wit, what Wonders would he have done in this and fall upon each other, but when the Face both
kind? What Divine might not have yielded him of the Heaven and Waters is ſtill, fair, and equa-
the Chair for Precepts of Tranquillity without ble. That it is ſuch an even Diſpoſition of the
any diſparagement ? As he was, this he hath Heart, wherein the Scoals of the Mind neither
gained : never any Heathen wrote more divine- riſe up towards the Beam, through their own
ly: never any Philoſopher more probably. Nei- Lightneſs, or the over-weening Opinion of Pro
ther would I ever deſire better Maſter, if to this ſperity, nor are too much depreſſed with any
purpoſe I needed no other Miſtreſs than Nature. Load of Sorrow; but hanging equal and unmo-
But this in truth is a Task, which Nature hath ne ved betwixt both, give a Man liberty in all Oc-
ver without Preſumption undertaken, and never currences to enjoy himſelf, Not that the moſt
performed without much Imperfection. Like to temperate Mind can be ſo the Maſter of his Paſ-
thoſe vain and wandring Empiricks, which in Ta- fions, as not ſometimes to over-joy his Grief, or
bles and Pictures make great Oftentation of Cures, over-grieve his Joy, according to the contrary
never approving their Skill to their credulous Pa- Occaſions of both : for not the eveneſt Weights,
tients. And if ſhe could have truly affected it but at their firſt putting into the Balance, ſome-
alone, I know not what Employment in this Life what ſway both Parts thereof, not without ſome
ſhe ſhould have left for Grace to buſie her ſelf ſhew of Inequality, which yet after ſome little
about, nor what Privilege it fould have been Motion, ſettle themſelves in a meet Poiſe. It is
here below to be a Chriſtian, ſince this that we enough that after ſome ſudden Agitation, it can
ſeek is the nobleſt Work of the Soul, and in which return to it ſelf, and reſt it felf at laſt in a re-
alone conſiſts the only Heaven of this World ; this folved Peace. And this due çompoſedneſs of
is the Sum of all Human Defires : which when we Mịnd we require unto our Tranquillity, not for
have attained, then only we begin to live, and ſome ſhort Fits of good Mood, which ſoon after
are ſure we cannot thence-forth live miſerably. end in Diſcontentment, but with the Condition
No marvel then if all the Heathen have dili- | of Perpetuiry. For there is no Heart makes fa
7. zz
Tough



178
Heaven upon Earth.
WH
of Human
ter of Trans
rough Weather, as not ſometimes to admit of a | tinent Buſineſſes, all pragmatical medling with
Calm, and whether for that he knoweth no pre- Affairs of State ? Not to fix our felves upon any
fent cauſe of his Trouble, or for that he knoweth, one Eſtate, as to be impatient of a Change, co
that cauſe of Trouble is countervailed with as call back the Mind from ourward Things, and
great an occaſion of private Joy, or for that the draw it home into it felf? To laugh at and eſteem
multitude of Evils hath bred Careleſneſs, the Man lightly of others Miſdemeanours ? Not to depend
that is moſt diſordered, finds ſome reſpits of Quiet- upon others Opinions, but to ſtand on our own
neſs. The Balances that are moſt ill matched in Bottoms? To carry our felves in an honeſt and
their unfteddy Motions, come to an equality, but ſimple Truth, free from a curious Hypocrifie, and
not ſtay at it. The frantick Man cannot avoid | Affectation of ſeeming other than we are, and
she imputation of Madneſs, though he be fober yet as free from a bale kind of Careleſneſs? To
for many Moons, if he rage in one. So then the intermeddle Retiredneſs with Society, ſo as one
calm Mind muſt be fettled in an habitual Reſt, may give ſweetneſs to the other, and both to us?
not then firm when there is nothing to ſhake it, So Nackning the Mind that we may not looſen it;
but then leaſt ſhaken when it is moſt affailed. and ſo bending as we may not break it? To maké
moſt of our felves, chearing up our Spirits with
variety of Recreations, with faciety of Meals, and
SECT. III.
all other bodily Indulgence, ſaving that Drunken-
neſs (methinks) can neither beſeem a wiſe Phi-
Hence eaſily appears how lofopher to preferibe, nor a vertuous Man to pra-
Inſufficiency vainly it hath been fought ei- &ife ? All theſe in their kinds pleaſe
ther in ſuch a conſtant eſtate of out- well, profit much, and are as fove Allowed yet
Precepts.
by Seneca in
ward Things, as ſhould give no di- raign for both theſe, as they are una
his laſt Chap
ftaſte to the Mind, whilſt all earthly Things vary able to effect that for which they are
with the Weather, and have no ſtay but in Un-propounded. Nature teacheth thee quillity.
certainty, or in the natural Temper of the Soul, all theſe ſhould be done, ſhe cảnnot seneca's Rules
ſo ordered by Human Wiſdom, as that it ſhould teach thee to do them : and yet do infufficient.
not be affected with any caſual Events to either all theſe and no more, let me never
Part; ſince that cannot ever by natural Power be have Reſt, if thou have it. For neither are here
held like to it ſelf; but one while is cheerful, ſtir- the greateſt Enemies of our Peace ſo much as
ring, and ready to undertake ; another while deſcried afar off
, nor thoſe that are noted are
drowfie
, dull, comfortleſs, prone to reſt, weary of hereby ſo prevented, that upon moſt diligent Pra-
it felf, loathing his own Purpoſes, his own Refo- aice we can promiſe our felves any ſecurity
lutions. In both which ſince the wiſeft Philofo- wherewith who fo inſtructed, dare confidently
phers have grounded all the Rules of give Challenge to all ſiniſter Events, is like to
Seneca's Rules
their Tranquillity, it is plain that ſome skilful Fencer who ſtands upon his uſual
lity abridgʻd they ſaw it afar off, as they did Hea- Wards, and plaies well; but if there come a ſtrange
ven it ſelf with a Deſire and Admi- ferch of an unwonted Blow, is put beſides the
ration, but knew not the Way to it: Whereupon, Rules of his Art, and with much Shame over-
alas, how light and impotent are the Remedies taken. And for thoſe that are known, believe
they preſcribe for Unquietneſs ! For what is it me, the Mind of Man is too weak to bear out it
that for the inconſtancy and lazineſs of the Mind ſelf hereby againſt all Onfers. There are light
ſtill diſpleaſing it ſelf in what it doth, and for Croſſes that will take an eafie Repulſe; others yet
that Diftemper thereof which ariſeth from the ſtronger, that ſhake the Houſe-ſide, but break not
fearful, unthriving, and reſtleſs Deſires of it, we in upon us ; others vehement, which by force
ſhould ever be employing our ſelves in fome Pub- make way to the Heart, where they find none,
lick Affairs, chuſing our Buſineſs according to breaking open the Door of the Soul that denies
our Inclination, and profecuting what we have entrance. Others violent, that lift the Mind off
choſen? Wherewith being at laſt cloied, we the Hinges, or rend the Bars of it in pieces :
ſhould retire our felves, and wear the reſt of our Ochers furious, that tear up the very Foundations
time in private Studies; that we ſhould make due from the Bortom, leaving no Monument behind
comparative Trials of our own Ability ; Nature them, but Ruin. The wifeſt and moſt reſolute
of our Buſineſſes; Diſpoſition of our choſen Moraliſt that ever was, look'd pale when he ſhould
Friends ? That in reſpect of Patrimony we ſhould taſte of his Hemlock; and by his Timorouſneſs
be but careleſly affected, ſo drawing it in as it may made Sport to thoſe that envied his Speculations.
be leaſt for thew, moſt for uſe; removing all The beſt of the Heathen Emperors
Pomp, bridling our Hopes, cutting off Superflui- (that was honoured with the Title Antonius Pius.
ties ; for Croffes, to conſider that Cuſtom will of Piety) juſtly magnified that Cou-
abate and mitigate them, that the beſt Things are rage of Chriitians which made them
An Epifle to
but Chains and Burdens to thoſe that have them, inſult over their Tormentors, and by the Aſians,
to thoſe that uſe them; that the worſt Things their fearleſneſs of Earthquakes, and concerning
have ſome mixture of Comfort to thoſe that Deaths, argued the Truth of their the perfe-
cured Chri-
groan under them. Or, leaving theſe lower Ru- Religion. It muſt be, it can be none
diments that are given to weak and ſimple No- but a Divine Power, that can uphold
vices, to examine thoſe golden Rules of Morality, the Mind againſt the Rage of many AMictions,
which are commended to the moſt wiſe and able and yet the greateſt Croſſes are not the greatest
Practitioners, what it is to account himſelf as a Enemies to inward Peace. Let us therefore look
Tenant at will? To fore-imagine the worſt in up above our ſelves, and from the Rules of an
all caſual Matters? To avoid all idle and imper- higher Art, fupply the Defects of natural Wif-
dom,
ftians.
Heaven upon Earth.
179

inward Peace
divided into
their Ranks.
ment of an
evil Con-
ſcience.
dom, giving ſuch infallible Directions for Tran- ſcience leaves not where the Fiends begin, but
quillity, that whoſoever fhall follow cannot but both join together in Torture. But there are
live ſweetly and with continual delight, ap: ſome firm and obdurate Fore-heads, whoſe Reſo-
plauding himſelf at home, when all the World lution can laugh their Sins out of Countenance.
beſides him ſhall be miſerable. To which pur- There are ſo large and able Gorges, as that they
poſe it ſhall be requiſite, firſt to remove all cauſes can ſwallow and digeſt bloody Murthers, with
Diſpoſition
of Unquietneſs, and then to ſet down out Complaint, who, with the ſame Hands which
of the Work, the grounds of our happy Reft. they have ſince their latt Meal imbrued in Blood,
can freely carve to themſelves large Morſels at the
next fitting. Believeſt thou that fuch
SECT. IV.
a Man's Heart laughs with his Face? The Joy and
Will not he dare to be an Hypocrite, Guilty but
Enemies of Find on the hand two univerſal that durſt be a Villain? Thefe Glow- diffembled.
Enemies of Tranquillity ; Con-Worms, when a Night of Sorrow
ſcience of Evil done, Senſe or Fear compaſſes them, make a lightſome and fiery ſhew
of Evil ſuffered. The former, in one of Joy, when if thou preſs them, thou findeſt
Word, we call Sins; the latter Croſſes. The firſt nothing but a cold and crude Moiſture. Knoweſt
of theſe muſt be quite taken away, the ſecond thou not that there are thoſe which count it no
duly tenpered, ere the Heart can be at reft
. For | ſhame to fin, yet count it a Same to be checked
firſt, how can that Man be at Peace, that is at Va- with Remorſe, eſpecially ſo as others Eyes may
riance with God and himſelf? How ſhould Peace deſcry? To whom Repentance ſeems baſe mind-
be God's Gift, if it could be without him, if it edneſs, unworthy of him that profeffes Wiſdom
could be againſt him ? It is the Profeſſion of Sin, and Valour. Such a Man can grieve when none
although fair ſpoken at the firſt cloſing, to be a ſees it, but himſelf can laugh when others ſee it,
perpetual Make-bate betwixt God and Man, he himſelf feels not. Affure thy ſelf that Man's
twixt a Man and himſelf. And this Enmity, Heart bleedeth, when his Face counterfeits a
though it do not continually ſhew it ſelf, as the Smile; he wears out many waking Hours, when
mortalleſt Enemies are not always in pitched thou thinkeſt he reſteth: yea, as his Thoughts
Fields one againſt the other) for that afford him not Sleep, ſo his very Sleep affords him
The Tor-
the Conſcience is not ever clamo- not Reft, but while his Senſes are tyed up, his
rous, but ſome while is filent, other- Sin is looſe ; repreſenting it ſelf to him in the
whiles with fill Murmurings be- uglieſt Shape, and frighting him with horrible
wrays his miſlikes, yet doth ever- and helliſh Dreams. And if perhaps Cuſtom hath
more work ſecret unquietneſs to the Heart. The bred a careleſneſs in him, (as we ſee that uſual
guilty Man may have a ſeeming Truce, a true whipping makes the Child not care for the Rod)
Peace he cannot have. Look upon the Face of yet an unwonted Extremity of the Blow ſhall
the guilty Heart, and thou ſhalt ſee it pale and fetch Blood of the Soul, and make the Back that
ghaftly; the Smiles and Laughters faint and is moſt hardned, ſenſible of ſmart : and the fur-
heartleſs; the Speeches doubtful, and full of ther the Blow is fetch'd through intermiſſion of
abrupt ſtops and unſeaſonable turnings; the Pur-Remorſe, the harder it muſt needs alight : there-
poſes and Motions unſteady, and favouring of fore I may confidently tell the careleſs Sinner, as
much Diſtraction, arguing plainly that Sin is not that bold Tragedian ſaid to his great Pompey: The
ſo ſmooth at her firſt Motions, as turbulent after-time ſhall come wherein thou ſhalt fetch deep
wards : hence are thoſe vain wearyings of Places Sighs, and therefore ſhalt forrow deſperately, be-
and Companies together with our ſelves; that cauſe thou ſorrowedſt not ſooner. The Fire of
the galled Soul doth after the wont of fick Pati- the Conſcience may lie for a time ſmothered
ents ſeek refreſhing in Variety; and after many with a Pile of green Wood, that it cannot be dif-
toſſed and turned Sides, complains of remedileſs cerned, whoſe Moiſture when once it hath ma-
and unabated Torment. Nero, after ſo much in- ftered, it ſends up fo much greater Flame, by how
nocent Blood, may change his Bed chamber, but much it had greater reſiſtance. Hope not then
his Fiends ever attend him, ever are within him, to ſtop the Mouth of thy Conſcience from ex-
and are as Parts of himſelf. Alas, what avails it claiming, whilſt thy Sin continues; that Endea-
to ſeek outward Relieſs, when thou haſt thine vour is both vain and hurtful ; ſo I have ſeen
Executioner within thee? If thou couldeſt ſhift them that have ſtopp'd the Noſtril for Bleeding,
from thy ſelf, thou mighteſt have ſome hope of in hope to ſtay the Iſſue, when the Blood hindred
Eaſe ; now thou ſhalt never want Furies ſo long in his former courſe, liath broken out of the
as thou haſt thy felf. Yea, what if thou wouldeſt Mouth, or found way down into the Stomach.
run from thy ſelf? Thy Soul may fly from thy The Conſcience is not pacifiable, while Sin is
Body; thy Conſcience will not fly from thy Soul, within to vex it: no more than an angry Swelling
nor thy Sin from thy Conſcience. Some Men in can ceaſe throbbing and aching, whilſt the Thorn
deed in the bitterneſs of theſe Pangs of Sin, like or the corrupted Matter lies rotting underneath.
unto thoſe fondly impatient Fiſhes, that leap out Time, that remedies all other Evils of the Mind,
of the Pan into the Flame, have leap'd out of this increaſeth this, which, like to bodily Diſeaſes,
private Hell that is in themſelves, into the com- prove worſe with continuance, and grows upon
mon Pit, chuſing to adventure upon the future us with our Age.
Pains that they have feared, rather than to endure
the preſent Horrors they have felt: wherein what
have they gained, but to that Hell which was
within them, a ſecond Hell without ? The Con-
2 2 2 2
SECT

180
Heaven upon Earth.
Conícience.
adore thee in thy Glory with perpetual Praiſes
SEC T. V.
and Rejoycings? Thou waft for ever of thy ſelf
as God, of the Father, as the Son; the Eternal
The Remedy THvithout reconciliation, thou leſs in Dignity, not other in Subſtance. Begot
of an unquiet canſt not be Friends with thy ſelf, ten without diminution of him that begot thee,
till with God : for thy Conſcience while he communicated that wholly to thee,which
(which is thy beſt Friend while thou finneſt not) he retained wholly in himſelf, becauſe both were
like an honeſt Servant, takes his Mafter's part infinite without inequality of Nature, without
againſt thee when thou haſt ſinned; and will not diviſion of Effence ; when being in this Eſtate,
look ſtraight upon thee, till thou upon God; not thine infinite Love and Mercy to deſperate Man-
daring to be fo kind to thee, as to be unfaithful kind, cauſed thee, O Saviour, to empty thy ſelf
to his Maker : there can be no Reconciliation of thy Glory, that thou mighteſt put on our Shame
without Remiffion. God can neither forget the and Miſery. Wherefore not ceaſing to be God
Injury of Sin, nor diſſemble Hatred. It is for as thou wert, thou beganſt to be what thou wert
Men and thoſe of hollow Hearts, to make Pre-not, Man; to the end that thou mighteſt be a
tences contrary to their Affe&tions : Soothings, perfect Mediator beewixt God and Man, which
and Smiles, and Embracements, where we mean were both in one Perſon; God, that thou mighteſt
not Love, are from Weakneſs : either for that we ſatisfie ; Man, that thou mighteſt fuffer: ihat
fear our inſufficiency of prefent Revenge, or hope fince Man had finned, and God was offended, thou
for a fitter Opportunity afterwards, or for that we which wert God and Man, mighteſt ſatisfie God
deſire to make our further Advantage of him to for Man. None but thy felf, which are the Eter-
whom we mean evil. Theſe Courſes are not in- nal Word, can expreſs the Depth of this Myſtery,
cident into an Almighty Power ; who having that God ſhould be clothed with Fleih, come
the command of all Vengeance, can ſmite where down to Men, and become Man, that Man might
he liſt without all Doubtings or Delays. There be exalted into the higheſt Heavens ; and that
can be no Remiffion without Satisfaction ; nei- our Nature might be taken into the Fellowſhip
ther dealeth God with us as we Men with ſome of the Deity. That he to whom all Powers in
defperate Debters, whom after long Dilations of Heaven bowed, and thought it their Honour to
Payments, and many Days broken, we altogether be ſerviceable, ſhould come down to be a Servant
let go for diſability, or at leaft diſmiſs them upon to his Slaves, a Ranſom for his Enemies ; toge-
ancafie compoſition. All Sins are Debts; all ther with our Nature taking up our very Infir-
God's Debts muſt be diſcharged. It is a bold mities, our Shame, our Torments, and bearing
word, but a true; God ſhould not be juſt, if any our Sins without Sin. That thou whom the Hea
of his Debts ſhould paſs unſatisfied. The Con- vens were too ftrait to contain, ſhouldeſt lay thy
ceit of the profane Vulgar, makes him a God of ſelf in an obſcure Manger : thou which wert at-
all Mercies; and thereupon hopes for Pardon tended of Angels, ſhouldeſt be derided of Men,
without Payment. Fond and ignorant Preſumpti- rejected of thine own, perſecuted by Tyrants,
on, to disjoin Mercy and Juſtice in him to whom tempted with Devils
, betrayed of thy Servant,
they are both eſſential ; to make Mercy exceed crucified among Thieves, and ( which was worſe
Juſtice in him, in whom both are infinite. Dareft than all theſe) in thine own Apprehenfion, for
thou hope God can be ſo kind to thee, as to be the time, as forſaken of thy Father ; that thou
unjuft to himſelf ? God will be juſt : go thou on whom our Sins had pierced, ſhouldeſt for our
to preſume and periſh. There can be no fatisfacti- Sins both ſweat Drops of Blood in the Garden,
on by any Recompence of ours : an infinite Ju- and pour out Streams of Blood upon the Croſs.
ſtice is offended, an infinite Puniſhment is defer-O the invaluable Purchaſe of our Peace ! O Ran-
ved by every Sin, and every Man's Sins are as fom enough for more Worlds! Thou which wert
near to infinite, as Number can make them. Our in the Counſel of thy Father, the Lamb ſlain
beſt Endeavour is worſe than finite, imperfect, and from the beginning of Time, cam'ſt now in ful-
faulty. If it could be perfect, we owe it all in neſs of Time to be lain by Man, for Man; be-
preſent ; what we are bound to do in preſent, ing at once the Sacrifice offered, the Prieſt that
Cannot make amends for what we have not done did offer, and the God to whom it was offered.
in time paſt: which while we offer to God as How graciouſly didſt thou both proclaim our
good Payment, we do with the profane Traveller, Peace, as a Propher in the time of thy Life upon
think to pleaſe him with empty Date-lhells in lieu Earth, and purchaſe it by thy Blood as a Prieſt at
of Preſervation. Where ſhall we then find a Pay-thy Death, and now confirmedſt and applieſt
ment of infinite value, but in him which is only it as a King in Heaven! By thee only it was pro-
and all infinite ? The Dignity of whoſe Perſon cured, by thee it is proffered. O Mercy without
being infinite, gave ſuch worth to his fatisfaction, Example, without Meaſure! God offers Peace to
that what he ſuffered in ſhort time, was propor-Man, the Holy ſeeks to the Unjuſt, the Potter
tionable to what we ſhould have ſuffered beyond to the Clay, the King to the Traitor. We are un-
all times. He did all, ſuffered all, payed all, he worthy that we ſhould be received to Peace,
did it for us, we in him. Where ſhall I begin to though we deſired ir: What are we then that we
wonder at thee, O thou Divine and Eternal Peace-ſhould have Peace offered for the receiving ? An
Maker, the Saviour of Men, the Anointed of God, eaſie Condition of ſo great a Benefit ; he requires
Mediator between God and Man, in whom there us not to earn it, but to accept it of him: What
is nothing which doth not exceed not only the could he give more ? What could he require leſs
Conceit, but the very Wonder of Angels, who of us ?
ſaw thee in thy Humiliation with filence, and
SECT.
Heaven upon
1 81
Earth.
of our Peace
Faith.
N
of Sin reme-
died.
of the benefit
having received a deadly Arrow, whoſe Shafe
SECT. VI.
ſhaken out hath left the Head behind it, runs
from one Thicket to another, not able to change
HE Purchaſe therefore of our his Pain with his Places, but finding his Wounds
The Receipt TI
Peace was paid at once, yet ſtill the worſe with continuance. Ah Fool, thy
offered by
muſt be ſeverally reckoned to every Soul feſtereth within, and is affected ſo much
Soul whom it fhall benefit.
If we
more dangerouſly, by how much leſs it appeareth.
have not an Hand to take what Thou mayeft, while thy ſelf with variety, thou
Chriſt's Hand doch either hold, or offer, what is can'ſt noe eaſe thee. Sín owes thee a ſpite, and
fufficient in him, cannot be effectual to us. The will pay it thee, perhaps when thou art in worſe
ſpiritual Hand, whereby we apprehend the ſweet caſe to ſuſtain it. This flitting doth but provide
Offers of our Saviour, is Faith, which, in ſhort, is for a further violence at laſt. 'I have ſeen a little
no other than an Affiance in the Mediator: Re- Stream of no noiſe, which upon his ſtoppage hath
ceive Peace, and be happy ; Believe, and thou ſwelled up, and with a loud guſhing hath born
haft received. From hence it is that we are over the heap of Turfs wherewith it was reſiſted.
intereſted in all that either God hath promiſed, Thy Death-bed ſhall ſmart for theſe wilful adjourn-
or Chriſt hath performed. Hence have we from ings of Repentance; whereon how many have we
God both Forgiveneſs and Love, the ground of heard raving of their old neglected Sins, and fear-
all either Peace or Glory. Hence of Enemies we fully deſpairing when they have had moſt need
become more than Friends, Sons; and as Sons, may of Comfort ? In ſumm, there is no way but this :
both expect and challenge not only careful Provi- Thy Conſcience muſt have either Satisfaction or
fion and ſafe Protection on Earth, but an everlaſt- Torment. Diſcharge thy Sin betimes, and be at
ing Patrimony Above. This Field is ſo ſpacious, peace. He never breaks his ſleep for debt, that
that it were eaſie for a Man to loſe himſelf in it : pays when he takes up.
And if I ſhould ſpend all my Pilgrimage in this
Walk, my Time would ſooner end than my Way ;
wherein I would have meaſured more Paces, were
SE C T. VII.
it not that our ſcope is not ſo much to magnifie
the benefit of our Peace, as to ſeek how to ob Either can it fuffice for Peace,
tain it.
to have croſſed the old ſcrolí Solicitation
Behold now, after we have fought of our Sins, if we prevent not the
A Corolary Heaven and Earth ; where only, the future ; yea, the preſent very impor-
wearied Dove may find an Olive tunity of Temptation breeds Unquietneſs
. Sin,
of this Re-
ceipt.
of Peace. The apprehending of this where it hath got an haunt, looketh for more, as
all - fufficient Satisfaction, makes it humours that fall towards their old iſſue ; and if
ours : Upon our Satisfaction, we have Remiſſion; it be not ſtrongly repelled, doth near as much
upon Remiſſion, follows Reconciliation; upon vex us with folliciting as with yielding. Let
our Reconciliation, Peace. When therefore thy others envy their happineſs, I ſhall never think
Conſcience, like a ſtern Serjeant, fall catch thee their life ſo much as quiet, whoſe doors are con-
by the throat, and arreſt thee upon God's debt, tinually beaten, and their morning ſleep broken
let thy only plea be, that thou haſt already paid with early Clients, whoſe entries are daily throng’d
it : Bring forth that bloody Acquittance ſealed with Suitors preſſing near for the next Audience;
to thee from Heaven upon thy true Faith, ftreight- much leſs, that through their remifs Anſwers, are
way thou ſhalt ſee the fierce and terrible look of daily haunted with Traitors, or other Inſtruments
thy Conſcience changed into friendly ſmiles ; and of Villany, offering their miſchievous ſervice,
that rough and violent hand that was ready to and inciting them to ſome peſtilent Enterprize.
drag thee to priſon, ſhall now lovingly embrace Such are Temptations to the Soul : Whereof it
thee, and fight for thee againſt all the wrongful cannot be rid, ſo long as it holds them in any
attempts of any ſpiritual Adverſary. O heavenly hope of entertainment ; and ſo long they will
Peace, and more than Peace, Friendſhip, whereby hope to prevail, while we give them but a cold
alone weareleagued with our ſelves; and God with and timerous denial. Suiters are drawn on with
us, which whoever wants, ſhall find a fad Remem- an eaſie repulſe; counting that as half granted,
branger in the midſt of his diſſembled jollity, and which is but faintly gainſay'd. Peremptory An-
after all vain ſtrifes, fhall fall into many ſecret ſwers can only put Sin out of heart for any ſecond
dumps, from which his guilty heart ſhall deny to Attempts. It is ever impudent, when it meets
be cheared, though all the World were his not with a bold Heart; hoping to prevail by
Minſtrel! O Pleaſure worthy to be pitied, and wearying us, and wearying us by Entreaties.
Laughter worthy of Tears, that is without this ! Let all Suggeſtions therefore find thee reſolute :
Go then, fooliſh Man, and when thou feeleſt any fo fhall thy Soul find it ſelf at reft; for as the
check of thy Sin, ſeek after thy jo- Devil, ſo Sin, his natural brood, flies away with
The vain
cundeft Companions, deceive the reſiſtance. To which purpoſe, all our
Time and thy ſelf with merry Pur- heady and diſorder'd'Affections, The order-
Guilty.
poſes, with bufie Games, feaſt away which are the ſecret Factors of Sin and ing of AF-
.
thy Cares, bury them and thy felf in Wine and Satan, muſt be reſtrained by a ſtrong
Sleep: After all theſe frivilous Deferrings, it will and yet temperate Command of Reaſon and Re-
return upon thee when thou wakeft, perhaps e’re ligion : Theſe, if they find the reins looſe in their
thou wakeft, nor will it be repelled till it have necks (like to the wild Horſes of that chaft
ſhewed thee thy Hell, nor when it hath ſhewed Hunter in the Tragedy ) carry us over hills and
thee, will yet be repelled. So the ſtricken Deer rocks, and never leave us till we be diſmembred,
and



ſhifcs of the
182
Heaven upon Earth.

and they breathleſs : But contrarily, if they be either in their preſent feeling, or their expecta-
pulled in with the ſudden violence of a ſtrait hand, tion: both of them, when they meet with weak
they fall to plunging and careering, and never Minds, ſo extremely diſtempering them, that
leave till their Saddle be empty, and even then the patient, for the time, is not himſelf. How
dangerouſly ſtrike at their proftrate Rider. If many have we known, which through a lingring
there be any Exerciſe of Chriſtian Wiſdom, it is Diſeaſe, weary of their
Pain, weary of their lives,
in the managing of theſe unruly Affe&tions, which have made their own Hands their Executioners
are not more neceſſary in their beſt uſe, than per- How many meeting with a head-ſtrong Grief,
nicious in their miſgovernance. Reaſon hath al- which they could not manage, have by the vio-
ways been buſie in undertaking this ſo neceffary lence of it been carried quite from their Wits ?
a moderation : wherein although ſhe have pre- How many Millions, what for incurable Maladies,
vailed with ſome of colder temper, yet thofe what for Loſſes, what for Defamations, what for
which have been of more ſtubborn metal, like unto fad Accidents to their Children, rub out their
grown Scholars, which ſcorn the Ferule that ruled Lives in perpetual Diſcontentment, therefore
their Minority, have fill deſpiſed her weak En- living, becauſe they cannot yet die, not for that
deavours. Only Chriſtianity hath this power; they like to live? If there could be any humane
which with our ſecond birth' gives us a new Na- Receipt preſcribed to avoid Evils, it would be
ture: So that now, if exceſs of Paſſions be natural purchaſed at an high rate : bur both it is im-
to us as Men, the order of them is natural to us as poſſible that Earth ſhould redreſs that which is ſent
Chriſtians. Reaſon bids the angry Man fay over from Heaven; and if it could be done, even che
his Alphabet e're he give his Anſwer ; hoping by want of Miſeries would prove miſerable : For the
this intermiſſion of time, to gain the mitigation of Mind cloyed with continual Felicity, would grow
his Rage. He was never throughly angry, that a burthen to it felf, loathing that at laſt, which
can endure the recital of ſo many idle Letters, intermiſſion would have made pleaſant. Give a
Chriſtianity gives not Rules, but power to avoid free Horſe the full Reins, and he will ſoon tire.
this ſhort Madneſs. It was a wiſe Speech, that is Summer is the ſweeteſt Seaſon by all Confents,
reported of our beſt and laft Cardinal (I hope ) wherein the Earth is both moſt rich with Encreaſe,
that this Iſland either did or ſhall ſee, who, when and moſt gorgeous for Ornament ; yet if it were
a skilful Aſtrologer, upon the Calculation of his not received with interchanges of cold Froſts and
Nativity, had foretold him ſome Specialities, con- piercing Winds, who could live? Summer would
cerning his Future Eſtate, anſwered, Such per- be no Summer, if Winter did not both lead it in,
haps I was born, but ſince that time, I have been and follow it. We may not therefore either hope
born again, and my ſecond Nativity hath croſſed or ſtrive to eſcape all Croſſes ; feme we may:
my firſt. The Power of Nature, is a good Plea what thou can'ft, flee from ; what thou can ft not,
for thoſe that acknowledge nothing above Na- allay and mitigate. In Croſſes univerſally let this
ture : But for a Chriſtian to excuſe his Intempe- be thy Rule, Make thy felf none, eſcape fome,
rateneſs, by his natural Inclination, and to ſay, bear the reft, ſweeten all.
I am born cholerick, ſullen, amorous, is an Apo-
logy worſe than the Fault. Wherefore ſerves Re-
ligion, but to ſubdue or govern Nature ? We
SECT. IX.
are ſo much Chriſtians, as we can rule our ſelves,
the the
very that ſes; and if ſome be fimply, of Croſſes
(like unto that Precious-ſtone ) being caſt into this moſt are as they are taken. I have
Sea, it afſwageth thoſe inward Tempeſts that ſeen many, which when God hath ceit.
were raiſed by the Affections. The Unregenerate meant them no hurt, have framed
Mind is not capable of this Power; and therefore themſelves Croſſes out of Imagination, and have
through the continual Mutinies of his Paffions, found that inſupportable for weight, which in
cannot but be ſubject to perpetual Unquietneſs
. truth never was, neither had ever any but a fan-
There is neither Remedy nor Hope in this Eftate. сied being. Others again laughing out heavy
But the Chriſtian Soul, that hath invred it ſelf to Amictions, for which they were bemoaned of the
the Aw of God, and the Exerciſes of true Morti- Beholders. One receives a deadly Wound, and
fication, by the only looking up at his holy Pro- looks not ſo much as pale at the Smart : Another
feflion, cureth the burning Venom of theſe fiery hears of many Loſſes, and, like Zeno, after News
Serpents that lurk within him. Haft thou nothing of his Shipwreck, (as altogether paſſionleſs) goes
but Nature ? Reſolve to look for no Peace. God to his Reit, not breaking an hour's Sleep for that,
is not prodigal, to caſt away his beſt Bleſſings on which would break the Heart of ſome others.
ſo unworthy Subjects. Art thou a Chriſtian? Do Greenham, that Saint of ours (whom it cannot
but remember thou art fo ; and then if thou dar'ft, diſparage that he was reſerved for our fo loofe
if thou can'ft, yield to the exceſs of Paſſions. an Age) can lie ſpread quietly upon the Form,
looking for the Chirurgeon's Knife, binding him-
ſelf as faſt with a reſolved Patience, as others with
SECT. VIII.
ſtrongeſt Cords, abiding his Fleſh carved, and his
Bowels rifled, and not ſtirring more than if he
Itherto the moſt inward and felt not ; while others tremble to expect, and
The ſecond
dangerous Enemy of our Peace; ſhrink to feel but the pricking of a Vein. There
main Enemy
to Peace,
which if we have once maſtered, the can be no Remedy for imaginary Croſſes but
other Field ſhall be fought and won Wiſdom, which ſhall teach us to eſteem of all
with leſs Blood. Croffes diſquiet us Events as they are ; like a true Glaſs, repreſenting
all

that ariſe
from Con
Η'
Croffes.

Heaven upon Earth.
183
Of true and
Teal Crofles.
all things to our Minds in their due Proportion. come never the ſooner for that thou lookeſt for
So as Croſſes may not ſeem that are not, nor little them, they will come the eaſier : it is a labour
and gentle ones ſeem great and intolerable. Give well loſt, if they came not; and well beſtowed,
thy Body Hellebore, thy Mind good Counſel, if they do come. We are ſure the worſt may
thine Ear to thy Friend, and theſe fantaſtical Evils come; why ſhould we be ſecure that 'it will not?
Shall vaniſh away like themſelves.
Suddenneſs finds weak Minds ſecure, makes them
miſerable, leaves them deſperate. The beſt way
therefore is, to make things preſent, in conceit,
SEC T. X.
before they come, that they may be half paſt in
their violence when they do come : even as with
T were idle Advice, to bid Menwooden Wafters, we learn to play at the ſharp.
IT
avoid Evils. Nature hath by a As therefore good Soldiers exerciſe themſelves
ſecret Inſtinct taught brute Crea- | long at the Pale, and there uſe thoſe Activities,
tures ſo much, whether Wit or Sagacity: And which afterwards they ſhall practiſe upon a true
our Self-love making the beſt advantage of Adverſary : ſo muſt we preſent to our felves
Reaſon, will eaſily make us fo wiſe and careful. imaginary Croſſes, and manage them in our
It is more worth our labour, fince our Life is ſo Mind, before God ſends them in event. Now
I
open to Calamities, and Nature to Impatience, eat, ſleep, digeſt all foundly, without complaint ;
to teach Men to bear what Evils they cannot what if a languiſhing Diſeaſe ſhould bereave me
avoid, and how, by a well-diſpoſedneſs of Mind, of my Appetite and Reſt ? that I ſhould ſee Dain-
we may correct the Iniquity of all hard Events ; ties and loath them, ſurfeiting of the very ſmell
,
wherein it is hardly credible, how much good Art of the thought of the beſt Diſhes ? that Í ſhoulá
and Precepts of Réſolution may avail us. I have count the lingring hours, and think Hezekiah's
ſeen one Man, by the help of a little Engine, long Day returned, wearying my ſelf with chang-
lift up that Weight alone, which forty helping ing fides, and wiſhing any thing but what I am ?
hands by their clear ſtrength might have endea- How could I take this Diſtemper? Now I have
voured in vain. We live here in an Ocean of (if not what I would, yet ) what I need ; as not
Troubles, wherein we can ſee no firm Land; one abounding with idle Superfluities, ſo not itraitned
Wave falling upon another, e're the former have with penury of neceſſary things. What if Poverty
wrought all his ſpight. Miſchiefs ſtrive for places, ſhould ruſh upon me as an armed Man, ſpoiling
as if they feared to lofe their room if they hafted me of all my little that I had, and ſend me to the
not. So many Good things as we have, ſo many Fountain for my beſt Cellar to the Ground for
Evils ariſe from their Privation ; beſides no fewer, my Bed? for my Bread to another's Cupboard ?
real and poſitive Evils that aflict us. To preſcribe for my Cloaths to the Broker's Shop, or my
and apply Receipts to every particular Croſs, were Friend's Wardrobe? How could I brook this Want?
to write a Salmeron-like Commentary, upon Pen I am now at Home, walking in my own Grounds,
trarch's Remedies ; and I doubt whether ſo the looking on my young Plants the hope of Pofterity,
Work would be perfect : a Life would be but too conſidering the nature, advantages or fears of
little to write it, and but enough to read it. my Soil, enjoying the Patrimony of my Fathers.
What if for my Religion, or the malicious Sen-
tence of ſome great one, I ſhould be exiled from
SECT. XI.
my Country, wandring amongſt thoſe, whoſe
Habit, Language, Faſhion, my Ignorance ſhall
HE fame Medicines cannot make me wonder at ; where the folicude of
1 help all Diſeaſes of the Body, Places, and ſtrangeneſs of Perſons, ſhall make my
Croſſes, be.
fore they
of the Soul they may.
We fee Life unconfortable? How could I abide the
Fencers give their Scholars the ſame ſmell of foreign Smoke? How ſhould I take the
common Rules of Poſition, of ward contempt and hard uſage that waits upon Stran-
ing and weilding their Weapon for offence, for gers? Thy Proſperity is idle, and ill ſpent, if
defence, againſt all Comers : ſuch univerſal Pre- it be not medled with ſuch fore-caſting, and wiſe-
cepts there are for Croſſes. In the firſt whereof, ly ſuſpicious thoughts, if it be wholly beſtowed in
I would preſcribe Expectation, that either killeth enjoying, no whit in preventing. Like unto a
or abareth Evils. For Croffes, after the nature of fooliſh City, which notwithſtanding a dangerous
the Cockatrice, die, if they be foreſeen; whether Situation, ſpends all her Wealth in rich Furnitures
this Providence makes us more ftrong to reſiſt, or of Chambers and State-houſes; while they beſtow
by ſome ſecret power makes them more unable to not one ſhovel full of Earth on outward Bulwarks
aſſault us. It is not credible what a fore-reſolved to their defence: this is but to make our Enemies
Mind can do, can ſuffer. Could our Engliſh Milo, the happier, and our ſelves the more readily mi-
of whom Spain yet ſpeaketh ſince their laft Peace, ſerable. If thou wilt not therefore be oppreſſed
have overthrown that furious Beaſt, made now with Evils, Expect and Exerciſe ; Exerciſe thy ſelf
more violent through the rage of his baiting, if with conceit of Evils : Expect the Evils them-
he had not ſettled himſelf in his Station, and ex- felvs; yea, Exerciſe thy ſelf in Expectation : fo
pected ? The frighted Multitude ran away from while the Mind pleaſeth it ſelf in thinking, Yet
that over-earneit ſport, which begun in pleaſure, I am not thus, it prepareth it ſelf againſt it may
ended in terror. If he had turned his back with be fo. And if ſome that have been good at the
the reſt, where had been his fafery, where his Foils, have proved cowardly at the Sharp; yet,
glory and reward ? Now he ftood ſtill, ex on the contrary, whoever durft point a ſingle
pected, overcame ; by one fact, he at once pre-Combat in the Field, that hath not been ſome-
ſerved, honoured, enriched himſelf. Evils will / what trained in the Fencing-ſchool?
SECT.
The firſt Re-
medy of
come.



184
Heaven upon Earth.
a
come.
From their
thou feeleſt it nor perhaps : fo much more art
SECT. XII. di ado em
thou fick, and ſo much more dangerouſly. Per-
haps thou laboureſt of fome Plethory of Pride, or
The next Re.
Edge of Evils, to conſider that of Inconftancy, or ſome Fever of Luxury, or
medy of
Croffes when they come from a Divine Hand, Conſumption of Envy, or perhaps of the Lethar-
chey are whoſe Almighty Power is guided by gy of Idleneſs, or of the Phrenſie of Anger : It is
a moſt wiſe Providence, and tem a rare Soul that hath not ſome notable Diſeaſe :
Author,
pered with a Fatherly Love. Even only Croſſes are thy Remedies. What if they be
the ſavage Creatures will be ſmitten unpleaſant ? they are Phyſick : it is enough if
of their Keeper, and repine not ; if of a Stran- they be wholefome. Not pleaſant Taſte, but the
ger, they tear him in pieces. He ſtrikes me that ſecret Vertue commends Medicines. If they cure
made me, that moderates the World; why ſtrug- thee, they ſhall pleaſe thee, even in diſpleaſing;
gle I with him, why with my ſelf ? Am I a Fool, or, elſe thou loveft thy Palate above thy Soul
or a Rebel ? A Fool, if I be ignorant whence my What Madneſs is this ? When thou complaineft
Croffes come: a Rebel, if I know it, and be im- of a bodily Diſeaſe, thou ſendeſt to the Phyſici-
patient. My Sufferings are from a God, from an, that he may ſend thee not favoury, but
my God; he hath deſtin'd me every Dram of wholeſome Potions : thou receiveſ them in
Sorrow that I feel : thus much thou ſhalt abide, ſpight of thine abhorring Stomack, and withal
and here ſhall thy Miſeries be ſtinted. All world- both thankeft and rewardeſt the Phyfician. Thy
ly Helps cannot abate them, all Powers of Hell | Soul is fick: thy heavenly Phyſician ſees it, and
cannot add one Scruple to their weight, that he pities thee ere thou thy ſelf; and, unſent to ſends
hath allotted me: I muſt therefore either bla- thee not a plauſible, but a ſoveraign Remedy :
fpheme God in my Heart, detracting from his in- thou loatheft the Savour, and rather wilt hazard
finite Juſtice, Wiſdom, Power, Mercy, which all thy Life than offend thy Palate; and, inſtead of
ſtand inviolable, when Millions of ſuch Worms as Thanks, repineft at, revileft the Phyſician. How
I am, are gone to Duſt; or elſe confefs that I comes it that we love our felves fo little (if at
ought to be patient. And if I profefs I ſhould leaſt we count our Souls the beſt of any part )
be that I will not, I befool my ſelf, and bewray as that we had rather undergo Death thán Pain,
miſerable Impotency. But ( as impatience is full chuſing rather wilful Sickneſs, than a harſh Re-
of excuſe ) it was thine own rafh Improvidence, medy? Surely we Men are meer Fools in the
or the ſpight of thine Enemy that impoveriſh'd, eſtimation of our own Good : like Children, our
that defamed thee : it was the Malignity of ſome Choice is led altogether by Shew, no whit by
unwholſome Diſh, or ſome grofs corrupted Air, Subſtance. We cry after every well-feeming
that hath diſtempered thee. Ah fooliſh Cur, why Toy, and put from us ſolid proffers of good
doſt thou bite at the Stone, which could never Things. The wiſe Arbitrator of all Things fees
have hurt thee, but from the Hand that threw it? our Folly, and corrects it, with-holding our idle
If I wound thee, what matters it whether with Deſires, and forcing upon us the ſound Good we
mine own Sword, or thine, or anothers ? God refuſe. It is fecond Folly in us, if we thank him
ftrikes ſome immediately from Heaven with his not. The foolish Babe cries for his Father's bright
own Arm,or with the Arm of Angels,others he buf- Knife, or gilded Pills. The wiſer Father knows
fets with their own Hands; ſome by the revenging that they can but hurt him; and therefore with-
Sword of an Enemy, others with the Fift of his holds them after all his Tears
. The Child thinks
dumb Creatures : God ſtrikes in all; his Hand he is uſed but unkindly. Every wiſe Man, and
moves theirs. If thou ſee it not, blame thy car- himſelf at more Years, can ſay, it was but childiſh
nal Eyes. Why doſt thou fault the Inſtrument, Folly, in defiring it, in complaining that he miſ-
while thou knoweſt the Agent ? Even the dying fed it
. The loſs of Wealth, Friends, Health, is
Thief pardons the Executioner, exclaims on his ſometimes gain to us. Thy Body, thy Eſtate, is
unjuft Judge, or his malicious Accuſers. Either worſe ; thy Soul is better, why complaineſt thou ?
then blame the firſt Mover, or diſcharge the
Means: which as they could not have touched
thee, but as from him ; fo from him they have
SECT. XIV. slove
afflicted thee juſtly, wrongfully perhaps as in
themſelves.
AY, it ſhall not be enough The fourth
Wailed de
(methinks ) if only we be but and laft Parc,
contented and thankful, if not alſo
30 SEC T. XIII. tisda cheerful in Afflictions; if that, as we
y feel their Pain, ſo we look to their End; although
SO DUT neither ſeemeth it enough indeed this is not more requiſite, than rarely
Croſſesif we
found the Heart. Eve-
be not thankful alſo. Good Things ry Bird can ſing in a clear Heaven, in a temperate
O No challenge more than bare Content- Spring ; that one, as moſt familiar, fo is moſt
ment. Croſſes ( unjuſtly termed Evils) as they commended, that ſings merry Notes in the midſt
are fent of him that is all Goodneſs, ſo they are of a Shower, or the dead of Winter. Every Epi-
ſent for Good, and his End cannot be fruſtrate, cure can enlarge his Heart to Mirth in the midſt
What greater Good can be to the diſeaſed Man, of his Cups and Dalliance; only the three Chil-
than fit and proper Phyfick to re-cure him? dren can fing in the Furnace, Paul and Silas in
Croſſes are the only Medicines of fick Minds. the Stocks, Martyrs at the Stake. It is from Hea-
Thy found Body carries within it a fick Soul ; ven that this Joy comes, fo contrary to all earth-
ly



N
from their
Illue.
chitd.
The third
Antidote of
Croſſes.

Heaven upon Earth.
185
of Death.
Of the Im-
ly Occaſions, bred in the faithful Heart, through fo valiant in killing, hould be ſo womaniſhly
a ſerious and feeling reſpect to the Iſſue of what heartleſs in dying.
he feels, the quiet and untroubled Fruit of his
Righteouſneſs; Glory, the Crown after his Fight;
after his Minute of Pain, Eternity of Joy. He
SECT. XVI.
never look'd over the Threſhold of Heaven, that
cannot more rejoyce that he ſhall be glorious, than Here are that fear not fo much
|T
mourn in preſent that he is miſerable.
to be dead, as to die; the very of the Fear
The Grounds
Act of Diſſolution frighting them
with a tormenting Expectation of a
SE C T. XV.
ſhort, but intolerable Painfulneſs. Which let, if
the Wiſdom of God had not interpoſed to timo-
VEA, this Conſideration is ſo rous Nature, there would have been many more
portunity
, that it
Lucrecia's, ; Laws
and Terror
to make a part againſt the Fear or hould have found little opportunity of Execution,
of Death.
Senſe of the laſt and greateſt of all through the wilful Funerals of Malefactors. For
Terribles, Death it ſelf : which in the Conſcience the Soul that comes into the Body without any
of his own Dreadfulneſs, juſtly laughs at all the (at leaſt ſenſible) Pleaſure, departs not from it
vain human Precepts of Tranquillity, appalling without an extremity of Pain; which varying
the moſt reſolute, and vexing the moſt cheerful according to the manner and meaus of ſeparation,
Minds. Neither prophane Lucretius, with all his yet in all violent Deaths eſpecially retaineth a
Epicurean Rules of Confidence, nor drunken Ana- Violence not to be avoided, hard to be endured.
creon, with all his wanton Odes, can ſhift off the And if Diſeaſes, which are deftin'd toward Death
importunate and violent Horror of this Adverfa- as their End, be fo painful, what muſt the End
ry. Seeſt thou the Chaldean Tyrant beſet with and Perfection of Diſeaſes be ? Since as Diſeaſes
the ſacred Bowls of Feruſalem, the late Spoils of are the Maladies of the Body, fo Death is the
God's Temple ; and (in contempt of their Own- Malady of Diſeaſes. There are that fear not fo
er ) carouſing Healths to his Queens, Concubines, much to die, as to be dead. If the Pang be bir-
Peers, ſinging amidſt his Cups, triumphant Carolster, yer it is but ſhort : the comfortleſs ſtate of
of Praiſe to his molten and carved gods? Wouldeſt the Dead ſtrikes ſome that could well reſolve for
thou ever ſuſpect that this high Courage could the act of their Paſſage. Not the worſt of the
be abated? Or, that this ſumptuous and preſump- Heathen Emperors, made that moanful Ditty on
tuous Banquet (after fo royal and jocond conti- his Death-bed, wherein he bewrayeth ( to all Me-
nuance ) ſhould have any other concluſion, but mory) much feeling Pity of his Soul, for her
Pleaſure ? Stay but one Hour longer, and thou doubtful and impotent Condition after her par-
ſhalt ſee that Face, that now ſhines with a ruddy ture. How doth Plato's Worldling bewail the Mi-
Gloſs (according to the Colour of his Liquor fery of the Grave, beſides all reſpect of Pain!
look pale and gaftly, ſtained with the Colours of Woe is me, that I ſhall lie alone rotting in
Fear and Death ; and that proud Hand, which the filent Earth, amongſt the crawling 'N Trí me te
now lifts up his maſie Goblets in defiance of God, Worms, not ſeeing ought above, not ſeen. rci pous, &c.
tremble like a Leaf in a Storm; and thoſe ſtrong Very not-being is ſufficiently abhor-
Knees, which never ſtooped to the Burthen of red of Nature, if Death had no more to make it
their laden Body, now not able to bear up them- fearful
. But thoſe that have lived under Light
felves, but looſned with a ſudden Palfie of Fear, enough, to ſhew them the Gates of Hell
, after
one knocking againſt the other : and all this, for their Paſſage thorow the Gates of Death, (and
that Death writes him a Letter of Summons to have learned, that Death is not only horrible for
appear that Night before him; and accordingly, our not being here, but for being infinitely, eter-
ere the next Sun, fent two Eunuchs for his honou- nally miſerable in a future World ; nor ſo much
rable conveyance into another World. Where for the diſſolution of Life, as the beginning of
now are thoſe delicate Morſels, thoſe deep Torment) thoſe cannot, without the certain
Draughts, thoſe merry Ditties, wherewith the Pa- hope of their Immunity, but carnally fear to die,
late and Ear ſo pleaſed themſelves ? What is now and helliſhly fear to be dead. For, if it be ſuch
become of all thoſe cheerful Looks, looſe Laugh- Pain to die, what is it to be ever dying? And, if
ters, ſtately Port, Revels, Triumphs of the feaſt- the ſtraining and luxation of one Joint can ſo af-
ing Court? Why doth none of his gallant Nobles flict us, what ſhall the racking of the whole Bo-
revive the fainted Courage of their Lord with a dy, and the torturing of the Soul, whoſe anima-
new Cup? Or, with ſome ſtirring Jeft ſhake him tion alone makes the Body to feel and complain
out of this unſeaſonable Melancholy? O Death, of Smart? And if Men have deviſed ſuch exqui-
how imperious art thou to carnal Minds ? aggra- fite Torments, what can Spirits, more fubtile, more
vating their Miſery, not only by expectation of malicious ? And if our momentary Sufferings
future Pain, but by the remembrance of the won- ſeem long, how long ſhall that be that is eternal"?
ted cauſes of their Joy; and not ſuffering them And if the Sorrows indifferently incident to God's
to ſee ought but what may torment them ? Even dear ones upon Earth, be ſo extreme, as ſome-
that Monſter of Cæſar's, that had been ſo well ac- times to drive them within light of deſpairing,
quainted with Blood, and never had found better what ſhall thoſe be that are reſerved only for thoſe
Sport than in cutting of Throats; when now it that hate him, and that he hateth? None but
came to his own turn, how effeminate, how de- thoſe who have heard the deſperate Complaints
ſperately cowardous did he ſhew himſelf! to the of ſome guilty Spyra, or whoſe Souls have been
Wonder of all Readers, that he which was ever a little ſcorched with theſe Flames, can enough
Аааа
con-

186
Heaven upon Earth.
the laſt and
NOW
breach of
from Death.
Fama perpe “ Е
tua.
conceive of the Horror of this State ; it being i on an holy Love grounded upon aſſured Know-
the Policy of our common Enemy to conceal it ledge: He, upon an Opinion of future Life: we
ſo long, that we may ſee and feel it at once, on Knowledge of future Glory. He went, un-
left we ſhould fear it, before it be too late to be ſent for ; we, called for by our Maker. Why
avoided.
ſhould his Courage exceed ours, ſince our Ground,
our Eſtate ſo far exceeds his? Even this Age
within the reach of our Memory, bred that Pe-
SE CT. XVII.
remptory Italian, which in imitation of the old
to Roman Courage (left, in that degenerated Naci-
Remedy of TOW when this great Adverſa-on, there ſhould be no Step left of the Qualities
ry, like a proud Giant, comes of their Anceſtors ) entring upon his Torment
greateſt
bftalking out in his fearful Shape, and for killing a Tyrant, cheered himſelf with this
Peace. arifing inſults over our frail Mortality, da- Confidence; My Death is ſharp: my
ring the World to match him with Fame ſhall be everlaſting. The Mors acerba,
an equal Champion, while a whole Voice of a Roman, not of a Chri-
Hoft of Worldlings fhew him their Backs for fear, itian. My Fame ſhall be eternal :
the true Chriſtian ( armed only with Confidence in idle Comfort. My Fame ſhall live; not my
and Reſolution of his future Happineſs) dares Soul live to ſee it. What ſhall it avail thee to
boldly encounter him, and can wound him in the be talk'd of, while thou art not? Then Fame only
Forehead ( the wonted Seat of Terror ) and is precious, when a Man lives to enjoy it. The
trampling upon him, can cut off his Head with Fame that ſurvives the Soul, is bootleſs. Yet even
his own sword, and victoriouſly returning, can this Hope cheered him againſt the Violence of
fing in Triumph, o Death, where is thy ſting? An his Death. What ſhould it do us, that (not our
happy Victory! We die, and are not foiled : yea, Fame, but) our Life, our Glory after Death,
we are conquerous in dying: we could not over cannot die? He that hath Stephen's Eyes to look
come Death, if we died not. That Diſſolution is into Heaven, cannot but have the Tongue of the
well beſtowed, that parts the Soul from the Bo- Saints, Come Lord : How long? That Man, feeing
dy, that it may unite both to God. All our Life the Glory of the End, cannot but contemn the
here ( as that heavenly Doctor well Hardneſs of the Way. But who wants thoſe Eyes,
Auguftine. tearms it ) is but a vital Death. How if he fay and ſwears that he fears not Death, be-
advantagious is that Death that de- lieve him not : if he proteſt his Tranquillity, and
termines this falſe and dying Life, and begins a yet fear Death, believe him not : believe him not,
true one, above all the Titles of Happineſs? The if he ſay he is not miſerable. suprot
Epicure or Sadduce dare not die, for fear of not
bliron
being. The guilty and looſe Worldling dares not
die, for fear of being miſerable. The diftruft-obair SECT. XVIII.
becauſe he knows not, whether he ſhall be, norm. T Handre There want not fome Rank of the
coups de
ful and doubting Semi-Chriſtian dares not die,
Here are Enemies on the Left- The ſecond
ſerable, or not be at all. The reſolved Chriſtian
dares, and would die, becauſe he knows he ſhall on the Right, which with leſs pro- Peace.
be happy; and looking merrily towards Heaven feflion of Hoſtility, hurt no leſs. Not
(the Place of his Reſt) can unfeignedly ſay, I de- ſo eaſily perceived, becauſe they diſtemper the
lire to be diſſolved: Í ſee thee, my Home, I fee Mind, not without ſome kind of Pleaſure. Sur-
thee, (a ſweet and glorious Home, after a weary feit kills more than Famine. Theſe are the over-
Pilgrimage) I fee thee; and now after many deſiring and over-joying of theſe earth-
lingring Hopes, I aſpire to thee. How oft have ly Things. All immoderations are Hippocr. Aphor.
I looked up at thee, with Admiration and Ra- Enemies, as to Health, ſo to Peace.
viſhment of Soul! And by the goodly Beams that He that deſires, wants as much, as he that hath
I have ſeen, gueſſed at the Glory that is above nothing. The drunken Man is as thirſty as the
them! How oft have I ſcorned theſe dead and ſweating Traveller. Hence are the Studies, Cares,
unpleaſant Pleaſures of Earth, in compariſon of Fears, Jealouſies, Hopes, Griefs, Envies, Wiſhes,
thine! I come now, my Joys, I come to poſſeſs Plat-forms of Archieving, Alterations of Purpoſes,
you: I come through Pain and Death; yea, if and a thouſand like; whereof each one is enough
Hell it felf were in the way betwixt you and me, to make the Life troubleſome. One is fick of his
I would paſs thorow Hell it ſelf to enjoy you. Neighbour's Field, whoſe miſ-ſhapen Angles dif-
"And (in truth, if that Heathen Cle- figure his, and hinder his Lordſhip of Entireneſs :
Tul. Tuſcul.
ombrotus (a Follower of the ancient what he hath, is not regarded, for the want of
Callimach.
Academy) but upon only reading of what he cannot have. Another feeds on Cruſts,
Epigram.
his Maſter Plato's Diſcourſes of the to purchaſe what he muſt leave (perhaps ) to a
Inmortality of the Soul, could caſt down him- Fool, or, ( which is not much better) to a pro-
ſelf head-long from an high Rock, and wilfully digal Heir. Another, in the extremity of co-
break his Neck, that he might be poſſeſſed of that verous Folly, chuſes to die an unpitied death;
Immortality which he believed to follow upon hanging himſelf for the fall of the Market, while
Death: How contented ſhould they be to die, the Commons laugh at that loſs, and in their
that know they ſhall be ( more than immortal ) Speeches Epitaph upon him, as on that Pope, He
SH
glorious ? He went, not in an hate of lived as a Wolf, and died as a Dog. One cares not
Auguft. de
the Fleſh, as the Patrician Hereticks what Attendance, he dances all Hours, on whoſe
Heres
of old; but in a blind Love to his Stairs he fits, what Vices he fooths, what Defor-
Soul, out of bare Opinion : We, up- I mities he imitates, what ſervile Offices he doth,




in
Heaven upon Earth.
187


own
nour.
rous Eftate.
Riches; the
hand.
Socrates.
with Chri.
ſtians de
with Hea-
thens com.
mands it.
in an hope to riſe. Another ſtomachs the covered Fool. What if thy Chains bé of Gold ? or if,
Head and ſtiff Knee of his Inferiour ; angry, that with Heliogabalus, thou haſt made thee filken Hal-
other Men think him not ſo good as he thinks ters? Thy Servitude may be glorious; it is no leſs
himſelf. Another eats his own Heart, with envy miſerable.
at the richer Furniture, and better Eftate, or
more Honour of his Neighbour; thinking his
not good, becauſe another hath better.
103 bar SEC T. XIX.
Another vexeth himſelf with a word of Diſgrace,
paft from the mouth of an Enemy, which he nei-
Ho Onour, perhaps, is yet better ; The ſecond
ther can digeft, nor caſt up ; refolving, becauſe ſuch is the confuſed opinion Enemy on
another will be his Enemy, to be his own. Theſe of thoſe who know little : but a di-
hand, Ho-
Humours are as manifold, as there are Men that ftinct and curious Head ſhall find an
feem proſperous. For the avoiding hard task, to define in what point
The firſt Re- of all which ridiculous, and yet the goodneſs thereof confifteth. Is it in high
medy of an ſpightful Inconveniences, the Mind Deſcent of Blood ? I would think fo, if Nature
over-proſpe- muſt be fettled in a perſwafion of the were tied by any Law to produce Children like
worthlefneſs of theſe outward things. qualitied to their parents. But, although in the
The Vanity
Let it know, that theſe Riches have brute Creatures the be ever thus regular, that ye
and Unpro-
fitableneſs of
made many prouder, none better : fhall never find a young Pigeon hatched in an
That, as never Man was, ſo never Eagle's Neft ; neither can I think that true, or
firit Enemy wiſe Man thought himſelf better for (if true, it was monſtrous) that Nicippus's Sheep
on the right enjoying them. Would that wiſe hould yean a Lion : yet in the belt Creature
Philoſopher have caſt his Gold into ( which hath his form, and her attending quali-
the Sea, if he had not known he ties from above) with a likeneſs of Face and Fea-
w ſhould have liv'd more happily with tures, is commonly found an unlikeneſs of Diſpo-
A Proof, that out it? If he knew not the uſe of fition: only the earthly part follows the Seed;
Riches, he was no wiſe Man ; if he Wifdom, Valour, Virtue are of another begin-
Terves no knew not the beſt way to Quietneſs, ning. Shall I bowe to a molten Calf, becauſe it
credit, but he was no Philoſopher : now even was made of golden Ear-rings ? Shall I condemn
by the voice of their Oracle, he was all honour of the firſt Head (though upon never
confeſſed to be both; yet caft away fo noble deſerving ) becauſe it can ſhew nothing
his Gold, that he might be happy. before it felf, but a white Shield ? If Cæſar or
Would that wiſe Prophet have prayed aſwell Agathocles be a Potter's Son, ſhall I contemn him?
againſt Riches, as Poverty ? Would fo many Or if wife Bion be the Son of an infamous Cour-
Great Men (whereof our little Iſland hath yielded tizan, ſhall the cenforious Lawyer raze him out
nine Crowned Kings, while it was held of old by of the Catalogue, with Partus ſequi-
the Saxons ) after they had continued their Life tur ventrem? Laſtly, ſhall I account Olympia.
in the Throne, have ended it in the Cell, and that good, which is incident to the Diog. Laert.
changed their Sceptre for a Book, if they could worft? Either therefore Greatneſs
have found as much felicity in the higheſt eſtate, muft few fome Charter, wherein it is priviledged
as fecurity in the loweſt? I hear Peter and John with ſucceſſion of Virtue ; or elſe the goodneſs of
(the eldeſt and deareſt Apoſtles ) ſay, Gold and Honour cannot conſiſt in Blood. Is it then in
Silver have I none : I hear the Devil ſay, All theſe the admiration and high opinion that others have
will I give thee, and they are mine to give : Whether conceived of thee, which draws all dutiful reſpect,
fhall I deſire to be in the ſtate of theſe Saints, or and humble offices from them to thee? Ofickle
that Devil ? He was therefore a better Husband, Good, that is ever in the keeping of others! eſpe-
than a Philofopher, that firſt termed Riches, Goods: cially of the unſtable Vulgar, thaç Beaſt of many
and he mended the Title well, that (adding a fit Heads : whoſe divided Tongues, as they never
Epithet ) calling them Goods of Fortune ; falſe agree with each other ; fo feldom (when ever)
Goods afcribed to a falſe Patron. There is no agree long with themſelves. Do we not ſee the
Fortune, to give or guide Riches : there is no fuperftitious Liftrians, that e're-while would needs
true goodneſs in Riches to be guided. His mean- make Paul a God, againſt his will; and in devout
ing then was (as I can interpret it) to teach us, zeal, drew crowned Bulls to the Altars of their
in this Title, That it is a chance, if ever Riches new Jupiter and Mercury? Violence can ſcarce
were good to any. In ſumm, Who would account hold them from facrificing to him : now nog
thoſe as Riches, or thoſe Riches as Goods, which many hours after, gather up ſtones againſt him ;
hurt the Owner, diſquiet others ? which the worſt having in their conceits turned him, from a God,
have ; which the beſt have not; which thoſe that into a Malefactor ; and are ready to kill him, in-
have not, want not; which thoſe want that have ſtead of killing a facrifice to him. Such is the
them: which are loſt in a night ; and a Man is Multitude, and ſuch the ſteadineſs of their Honour.
not worſe, when he hath loſt them? It is true There then only is true Honour, where Blood
of them, that we ſay of Fire and Water, They and Virtue meet together : the greatneſs whereof
are good Servants, ill Maſters. Make them thy is from Blood; the goodneſs from Virtue. Rejoyce
Slaves, they ſhall be Goods indeed : in uſe, if not ye Great Men, that your Blood is ennobled with
in nature ; good to thy ſelf, good to others by the Virtues and Deſerts of your Anceſtors. This
thee: But if they be thy Maſters, thou haft con- only is yours: this only challengeth all unfeigned
demned thy ſelf to thine own Gallies. If a Servant Reſpect of your Inferiors. Count it praiſe-
rule, he proves a Tyrant. What Madneſs is this worthy, not that you have, but that you deſerve
Thou haſt made thy ſelf at once a Slave and a Honour. Blood may be tainted ; the opinion of
Аааа 2
che
ز
188
Heaven upon Earth.

the Vulgár cannot be conſtant; only Virtue is Reaſon. It is a good Unquietneſs ( ſay they)
ever like it felf, and only wins reverence, even of that contenterh: it is a good Enemy that pro-
thoſe that hate it. Without which, Greatneſs is fiteth. Is it any wonder that Men ſhould be
as a Beacon of Vice, to draw Mens Eyes the more ſottiſh, when their Reaſon is mattered with Sen
to behold it : and thoſe that fee it, dare loath it, fuality? Thou Fool, thy Pleaſure contents thee
though they dare not cenfure it. So, while the how much? how long? If ſhe have not more
Knee bendeth, the Mind abhorreth, and telleth befriended thee, than ever ſhe did any earthly
the Body,it honours an unworthy ſubject : within Favourite : yea, if ſhe have not given thee more
it felf, fecretly, comparing that vícious Great than ſhe hath her ſelf ; thy beſt Delight hath had
Man (on whom his ſubmiſlive Courteſy is caft ſome mixture of Diſcontentment. For either
away) to ſome goodly fair-bound Seneca's Tra- fome circumſtance croſſeth thy Defire, or the
gedies
, that is curiouſly gilded without ; which if inward diſtaſt of thy Conſcience (checking thine
å Man open, he ſhall find Zbyeſtes the Tomb of his Appetite) permits thee not any entire fruition of
own Children, or Oedipus the Husband of his own thy Joy. Even the ſweeteſt of all Flowers hath
Mother, or ſome fuch monſtrous part ; which he his Thorns : And who can determine whether
(at once) reads, and hates.
the Scent be more delectable, or the Pricks more
irkſom? It is enough for Heaven to have abfo-
lute Pleaſures : which if they could be found here
be S E C T. XX.
below, certainly that Heaven, which is now not
enough deſired, would then be feared. God will
The fecond ET him think, that not only have our Pleaſures here (according to the faſhion
Remedy of
overjoyed
Proſperity.
themſelves good, but that they expoſe lights may ſtill favour of their Earth. See how thác
their Owners to miſery. For, beſides great King, which never had any match for Wif-
that God uſually puniſhes our over-loving them, dom, ſcarce ever any fuperiour for Wealth,traverſed
with their lofs, (becauſe he thinks them unworthy over all this inferiour World, with diligent en-
Rivals to himſelf
, who challengeth all height of quiry, and obſervation, and all to find out that
Love, as his only right) ſo that the way to loſe, goodneſs of the Children of Men which they enjoy
is to love much; the largeneſs moreover either of under the Sun ; abridging himſelf of nothing that
Affection, or Eftare, makes an open way to ruine : either his Eyes or his Heart could ſuggeſt to him;
while a Man walks on plain ground, he falls not; (as what is it, that he could not either know or
or, if he fall, he doth but meaſure his length on purchaſe ?) and now coming home to himſelf (after
the ground, and riſe again without harm; but he the diſquiſition of all natural and humane things)
that climbeth high, is in danger of falling; and if complains, that Behold, all is not only vanity, but
he fall, of killing. All the Sails hoiſted, give ad- vexation. Go then, thou wiſe Scholar of Expe-
vantage to a Tempeft; which (through the Ma- rience, and make a more accurate ſearch for that
tiners foreſight giving timely room thereto) by which he fought, and miſſed. Perhaps ſomewhere
their fall, deliver the Veſſel from the danger of (betwixt the talleſt Cedar in Lebanon, and the
that Guft, whoſe rage now paſſeth over with ſhrubby Hyſſop upon the Wall ) Pleaſure ſhrouded
only beating her with Waves, for anger that he her ſelf, that ſhe could not be deſcried of him;
was prevented. So the larger our Eſtate is, the whether through ignorance, or negligence : thine
fairer Mark hath Miſchief given to hit ; and Inſight may be more piercing, thy Means more
(which is worſe) that which makes us ſo eaſie to commodious, thy Succeſs happier. If it were
hit
, makes our Wound more deep and grievous. poſſible for any Man to entertain ſuch hopes, his
If poor Codrus's Houſe burn, he ſtands by and vain experience could not make him a greater
warms him with the Flame, becauſe he knows it Fool : it could but teach him what he is, and
is but the loſs of an Outſide ; which (by gather-knoweth not. And yet ſo imperfect as our Plea-
ing ſome few Sticks, Straw, and Clay) may with fures are, they have their fatiety: and as their
little labour, and no coſt, be repaired. But when continuance is not good, ſo their Conclufun is
the many Lofts of the rich Man do one give fire to worſe : look to their end, and ſee how fudden,
another, he cries out one while of his Compting- how bitter it is. Their only Courteſie is, to falute
houſe, another while of his Wardrobe, then of us with a farewell ; and ſuch a one, as makes
ſome noted Cheſt, and ſtraight of ſome rich Ca- their falutation uncomfortable. This Dalilah fhews
binet : and lamenting both the Frame and the and ſpeaks fair ; but in the end ſhe will bereave
Furniture, is therefore impatient, becauſe he had thee of thy ſtrength, of thy fight, yea, of thy
fomething untelu Dramos
ſelf. Theſe Gnats flie about thine ears, and make
ora thee muſick a while ; but evermore they ſting,
ce're they part. Sorrow and Repentance is the beſt
as e don SECT. XXI. 10 end of Pleaſure : Pain is yet worfe ; but the worſt
RUOLO
is Deſpair. If thou miſs of the firſt of theſe, one
The Vanity DUT, if there be any Sorcereſs of the latter ſhall find thee; perhaps both. How
of Pleaſure ;
upon Earth, it is Pleaſure : much better is it for thee to want a little Honey,
which ſo inchanteth the Minds of than to be ſwoln up with a venomous Sting?
right hand. d. Men, and worketh the diſturbance Thus then, the Mind reſolved, that theſe
of our Peace, with ſuch ſecret de-Earthly things (Honours, Wealth, Pleaſures ) are
light, that fooliſh Men think this want of Tran- caſual, unſtable, deceitful, imperfect, dangerous ;
quillity, happineſs. She turneth Men into Swine, muſt learn to uſe them without truſt, and to want
with ſuch ſweet charms, that they would not them without grief ; thinking ſtill, if I have
change their brutiſh Nature, for their former' them, I have ſome benefit, with a great charge :
If
the third E.
nemy on the

Heaven upon Earth.
189
If I have them not; with little reſpect of others, | me, not only Peace, but Joy? Am I in Priſon?
I have much ſecurity and eaſe in my ſelf: which or in the Hell of Priſons (in fome dark, low,
once obtained, we cannot fare amiſs in either and deſolate Dungeon ?) Lo there
eſtate ; and without which, we cannot but Algerius (that ſweet Martyr) finds Pompor. Algere
iniſcarry in both.
more light than above ; and pities Fox Martyr.
the darkneſs of our Liberty. We have
but a Sun to enlighten our World, which every
SECT. XXII. Ita sides
Cloud dimmeth, and hideth from our Eyes: But
Saloon
the Father of Lights in reſpect of whom, all the
Pelcive Reales A Peace, are thus deſcribed and dim Candle)
shines into his
Pit; and the Pre-
LL the Enemies of our inward | bright Stars of Heaven are but as the ſnuff of a
diſcomfited. Which done, we have fence of his glorious Angels, make that an Heaven
enough to preſerve us from Miſery : But (fince to him, which the World purpoſed as an Hell of
we moreover ſeek how to live well and happily) Diſcomfort.
Diſcomfort. What Walls can keep out that Infi-
there yet remain thoſe poſitive Rules whereby our nite Spirit, that fills all things 'What Darkneſs
Trauquillity may be both had, continued, and con can be where the God of this Sun dwelleth? What
firmed : Wherein, I fear not left I ſhould ſeem Sorrow, where he comfortech ? Am I wandring
over-divine, in caſting the Anchor of Quierneſs in Baniſhment ? Can I go whither God is not?
ſo deep as Heaven (the only Seat of Conſtancy;) What Sea can divide betwixt him and me? Then
whiles it can find no hold at all upon Earth. All would I fear exile, if I could be driven away
earthly things are full of variableneſs ; and there-aſwell from God, as my Country. Now He is as
fore having no ſtay in themſelves, can give none much in all Earths: His Title is alike to all Places,
to us. He that will have and hold right Tranquil- and mine in Him : His Sun ſhines to me: His Sea
lity, muſt find in himſelf a ſweet fruition of God, or Earth bears me up: His Preſence cheareth me,
and feeling apprehenſion of his Preſence; that whitherſoever I go. He cannot be ſaid to flit,
when he finds manifold occaſions of Vexation in that never changes his Hoft. He alone is a thou-
theſe earthly things, he (overlooking them all, fand Companions : He alone is a world of Friends.
and having recourſe to his Comforter) may find That Man never knew what it was to be familiar
in him ſuch matter of Contentment, that he may with God, that complains of the want of Home,
paſs over all theſe petty Grievances with con of Friends, of Companions, while God is with
tempt : which whoſoever wants, may be ſecure, him. Am I contemned of the World ? It is e-
cannot be quiet. The Mind of Man cannot nough for me, that I am honoured of God: of
want ſome refuge, and ( as we ſay of the Ele- both, I cannot. The World would love me more,
phant) cannot reft, unleſs it have ſomething to if I were leſs friends with God. It cannot hate
lean upon.
The Covetous Man ( whoſe Heaven isme, ſo much as God hates it. What care I, to be
his Cheft) when he hears himſelf rated and surſed hated of them whom God hateth? He is unworthy
for Oppreffions) comes home ; and ſeeing his of God's favour, that cannot think it happineſs
Bags fafe, applauds himſelf againſt all Cenſures. enough without the World's
. How eaſie is it for
The Glutton, when he loſeth Friends or good ſuch a Man, while the World diſgraces him, at
Name, yet joyeth in his well-furniſh'd Table, and
once to ſcorn and pity it, that it cannot think
the laughter of his Wine; more pleaſing himſelf nothing more contemptible than it ſelf ? I am
in one Diſh, than he can be grieved with all the impoveriſhed with Loſſes : That was
World's miſcarriage. The Needy Scholar (whoſe throughly good, that may be loft? My Riches
Wealth lies all in his Brain) chears himſelf againſt will not loſe me; yea, though I forego all, to
Iniquity of Times, with the conceit of his Know- my Skin, yet have not I loft any part of my
ledge. Theſe Starting-holes the Mind cannot Wealth : For, if he be rich, that hath ſomething ;
want, when it is hard driven. Now, when as how rich is he, that hath the Maker and Owner
like to ſome chaſed Siſera, it throwds it ſelf under of all things I am weak and diſeaſed in Body :
the harbour of thefe Facis; although they give it He cannot miſcarry, that hath his Maker for
houſe-room and Milk for a time, yet at laſt either his Phyſician. Yet my Soul (the better part) is
they entertain it with a Nail in the Temples, or found; for that cannot be weak, whoſe ſtrength
(being guilty to their own impotency ) ſend it God is. How many are fick in that, and com-
out of themſelves, for ſafety and peace. For, if plain not? I can be content to be let-blood in
the Croſs light in that which it made his Refuge, the Arm or Foot, for the curing of the Head or
( as if the Coverous Man be croſſed in his Riches) Heart. The Health of the principal Part is more
what earthly thing can ſtay him from a deſperate joy to me, than it is trouble to be diſtemper'd in
Frenzy ? Or, if the Croſs fall in a degree above the inferiour. Let me know that God favours
the height of his ſtay; as, if the Rich Man be me: then I have Liberty in Priſon, Home in Baniſh-
fick, or dying, (wherein all Wealth is either con ment, Honour in Contempt, in Loſſes Wealth,
temned, or remembred with anguiſh) how do all Health in Infirmity, Life in Death; and in alí
his Comforts (like Vermin, from an Houſe on theſe Happineſs. And (ſurely) if our perfect
Fire) run away from him, and leave him over to Fruition of God, be our compleat Heaven ; ic
his ruine! while the Soul, that hath placed his muſt needs be, that our inchoate converſing with
refuge Above, is fure that the ground of his Him, is our Heaven imperfectly, and the entrance
Comfort cannot be matched with an earthly Sor- into the other : which (methinks) differs from
row, cannot be made variable by the change of this
, not in the kind of it, but in the degree.
any Event; but is infinitely above all Caſualties, For the Continuation of which happy Society,
and without all Uncertainties. What ſtate is (fince Strangeneſs loſeth Acquaintance, and
there, wherein this heavenly ſtay ſhall not afford | breedeth Neglect) on our part muſt be a daily
renewing
never
190
Heaven upon Earth.

renewing of heavenly Familiarity, by ſeeking him I takes a double Oath of Allegiance of it ſelf to
up, even with the contempt of all inferiour Di-God; which neither Benefit ſhall induce us to
ftra&tion ; by talking with him in our ſecret In- break, if we might gain a World, nor Fear urge
vocations ; by hearing his Conference with us; us thereto, though we muft loſe our felves. The
and by mutual Entertainment of each other in wavering Heart that finds continual Combats in
the ſweet Diſcourſes of our daily Meditations. it ſelf betwixt Pleaſure and Conſcience, ſo equal-
He is a fullen and unſociable Friend, that wants | ly matched that neither gets the Day, is not yet
Words. God ſhall take no pleaſure in us if we capable of Peace; and whether ever overcometh,
be filent. The Heart that is full of Love, cannot is troubled both with Reſiſtance and Victory
but have a buſie Tongue. All our Talk with God Barren Rebekah found more Eaſe, than when her
is either Suits or Thanks
. In them the Chriſtian Twins ftruggled in her womb. If Jacob had been
Heart pours out it ſelf to his Maker ;, and would there alone, ſhe had not complained of that pain-
not change this Privilege for a World... All his ful Contention: one while Pleaſure holds the Fort,
Annoiances, all his Wants, all his Dilikes are and Conſcience aſſaults it; which when it hath
poured into the Boſom of his inviſible Friend; entred at laſt by ſtrong Hand, after many Batte-
who likes us ftill ſo much more, as we ask more, ries of Judgments denounced, ere long Pleaſure
as we complain more. Oh! the eaſie and happy either corrupts the Watch, or by fome cunning
Recourſe that the poor Soul hath tº the high Stratagem, finds way to recover her firſt Hold.
Throne of Heaven! We ſtay not for the holding So, one Part is ever attempting, and ever refifting
out of a golden Scepter, to warn our Admiſſion, Betwixt both, the Heart cannot have Peace, be-
before which our Préſence ſhould be Preſumption cauſe it reſolves not. For while the Soul is held
and Death. No Hour is unſeaſonable, no Perſon in ſuſpence, it cannot enjoy the Pleaſure it uſeth;
too baſe, no words too homely, no Fa& too hard, becauſe it is half taken up with Fear; only a
no Importunity too great. We ſpeak familiarly, ſtrong and reſolute Repulſe of Pleaſure is truly
we are heard, anſwered, comforted. Another pleaſant : for therein the Conſcience (filling us
while God interchangeably ſpeaks unto us by the with heavenly Delight) maketh ſweet Triumphs
fecret Voice of his Spirit ; or, by the audible in it ſelf; as being now the Lord of his own Do-
Sound of his Word; we hear, adore, anſwer him; minions, and knowing what to truſt to. No Man
by both which the Mind to communicates it ſelf knows the Pleaſure of this Thought, I have done
to God, and hath God ſo plentifully communicaa well, but he that hath felt it: and he that hath
ted unto it, that hereby it grows to ſuch an habit felt it, contemns all Pleaſure to it. It is a falſe
of Heavenlineſs, as that now it wants nothing, Slander raiſed on Chriſtianity, that it maketh
but Diffolution, of full Glory.
doo
Men dumpiſh and melancholick: for therefore
are we heavy, becauſe we are not enough Chri-
ftians. We have Religion enough to miſlike Plea-
SECT. XXIII.
ſures, not enough to overcome them. But if we
be once Conquerors over our felves, and have
UT of this main Ground once devoted our felves wholly to God, there can be
dinate Rules
ſettled in the Heart (like as ſo nothing but heavenly Mirth in the Soul. Lo
of Tranquil-
many Rivers from one common Sea) here, ye Philoſophers, the true Muſick of Hea-
lity.
flow thoſe fubordinate Reſolutions, ven, which the good Heart continually heareth,
which we require as neceſſary to and anſwers it in the juft Meaſures of Joy. Others
our Peace, whether in reſpect of our may talk of Mirch, as a Thing they have heard
Actions, or our Eſtate. For our Acti- of, or vainly fanſied; only the Chriſtian feels
ons, there muſt be a ſecret Vow paf- it; and in compariſon thereof ſcorneth the idle,
ſed in the Soul, both of conſtant refraining from ribaldiſh, and fcurrilous Mirth of the Prophane.
whatſoever may offend that Majeſty we reſt up-
on; and above this, of true and canonical Obe-
dience to God, without all care of Difficulty, and
SECT. XXIV.
in ſpight of all contradictions of Nature. Not
in fpis the confidence of our own Powered in the A call for, mult not only exclude
ND this Reſolution which we
tent Men, who are we, that we ſhould either
our Actions.
vow or perform? But as he ſaid, Give what thou manifeſtly evil Actions, but alſo
bidſt, and bid what thou wilt. Hence the Cour doubting and ſuſpenſion of Mind in A&ions ſu-
rage of Moſes durſt venture his Hand to take up ſpected and queſtionable ; wherein the Judgment
the crawling and hiſling Serpent. Hence Peter muſt ever give confident Determination one way.
durſt walk upon the Pavement of the Waves. For this Iranquillity confifteth in a ſteddineſs of
Hence that Heroical Spirit of Luther (a Man the Mind: And how can that Veffel which is
made of Metal fit for ſo great a Work) durft re- beaten upon, by contrary Waves and Winds (and
folve and profeſs to enter into that fore-warned tottereth to either Part) be ſaid to keep a ſteady
City, though there had been as many Devils in Courſe ? Refolution is the only Mother of Secu-
their Streets as Tiles on their Houſes. Both theſe rity. For Inſtance: I ſee that Uſury, which was
Vows as we once ſoleinnly made by others; ſo, wont to be condemned for no better than a le-
for our Peace we muſt renew in our ſelves. Thus gal Theft, hath now obtained (with many) the
the experienced Mind both knowing that it hath Reputation of an honeſt Trade ; and is both uſed
met with a good Friend, and withal what the by many, and by ſome defended. It is pity that
Price of a Friend is, cannot but be careful to re a bad Practice ſhould find any learned or religi-
tain him, and wary of diſpleaſing, and therefore ous Patron. The Sum of my Patrimony lieth
to cut off all dangers of Variance, voluntarily dead by me, ſealed up in the Bag of my father :
ga
ту

The ſubor-
1. For Asti-
ons.
2. Rule for

79119

Heaven upon Earth.
191
my thriftier Friends adviſe me to this eaſie and
ſure Improvement ; their Counſel and my Gain
SECT. XXV.
bloon
prevail ; my yearly Sums come in with no coſt
Bevor time, Wax, Parchment : my Eſtate likes its F machine trate ich fel upon
the exterior
FOR his Eſtate, the quiet Rules for
well ; better than my Conſcience; which tells
me ftill, he doubts, my Trade is too eaſie to be Providence of the Higheſt. For . Reliance
honeft : yet I continue my illiberal Courſe not whoſoever fo caſts himſelf upon theſe Providence
without ſome Scruple and Contradiction : ſo as outwards Things, that in their Pro- of God.
my fear of Offence hinders the Joy of my Pro- ſperous Eftate he rejoyceth, and pola obra
fit, and the Pleaſure of my Gain heartens me contrarily) is caſt down in their miſcarriage; I
againſt the fear of Injuſtice ; I would be rich know not whether he ſhall find more uncertainty
with Eaſe ; and yet I would not be uncharitable, of Reſt, or more certainty of Unquietnefs; ſince
I would not be unjuſt. All the while I live in he muſt needs be like a light unballafted Veffel,
unquiet Doubts and Diſtraction: Others are not
that riſes and falls with every Wave, and depends
ſo much entangled in my Bonds, as I in my own. only on the Mercy of Wind and Water: but who
At laſt, that I may be both Juſt and Quiet, I con- relies on the inevitable Decree, and all-feeing
clude to refer this Cafe wholly to the Sentence Providence of God, ( which can neither be crof
of my inward Judge, the Conſcience : the Advo- fed with ſecond Thoughts, nor with Events un-
cates Gain and Juſtice plead on either Part at this looked for) lays a ſure ground of Tranquillity. Let
Bar with doubtful ſucceſs. Gain informs the Judge the World toſs how it lift, and vary it felf (as it
of a new and nice Diſtinction, of toothleſs and
ever doth) in Storms and Calms; his Reſt is
biting Intereſt, and brings Precedents of particu- pitched aloft, above the Sphere of changeable
lar Caſes of Uſury ſo far from any breach of Mortality. To begin, is harder than to proſe-
Charity or Juſtice, that both Parts therein con cute : What Counſel had God in the firſt moul-
fefs themſelves advantaged. Juſtice pleads even ding of thee in the Womb of thy Mother? What
the moſt toothleſs Uſury to have ſharp Guns, Aid fall he have in repairing thee from the
and finds in the moſt harmleſs and profitable Pra- Womb of the Earth ? And if he could make, and
aice of it, an inſenſible Wrong to the common ſhall reſtore thee without thee, why ſhall he not
Body ; beſides the infinite Wracks of private E- much more without thy Endeavour) diſpoſe of
ftates. The weak Judge ſuſpends in ſuch proba- thee? Is God wiſe enough to guide the Heavens,
ble Allegations, and demurreth ; as being over- and to produce all Creatures in their kinds and
come of both, and of neither part: and leaves me ſeaſons ? And ſhall he not be able to order thee
yet no whit more quiet, no whit leſs uncertain. alone? Thou ſaiſt
, I have Friends, and (which
Í ſüſpend my Practice accordingly; being fure is my beſt Friend) I have Wealth to make both
it is good not to do, what I am not ſure is good them and me; and Wit to put both to beſt uſe.
to be done : and now Gain ſolicites me as much the broken Reeds of human Confidence ! Who
as Fuſtice did before. Betwixt both I live trou- ever truſted on Friends, that could traft to him-
bleſomly: nor ever ſhall do other, till (in a re- felf? Who ever was ſo wife, as not ſometimes to be a
ſolute Deteſtation) I have whipped this evil Mer- Fool in his own Conceit? oft-times in the Conceit of
chant out of the Temple of my Heart
. This Ri- others ? Who was ever more diſcontent, than the
gour is my Peace ; before, I could not be well, Wealthy Friends may be falſe : Wealth cannot
either full or fafting ; Uncertainty is much Pain, but be deceitful: Wit hath made many Fools.
even in a more tolerable Action. Neither is it Truſt thou to that, which (if thou wouldeſt)
(I think) eaſie to determine, whether it be worſe cannot fail thee, Not that thou deſireſt ſhall come to
todo a lawful A&t without doubting, or an evil paſs; but that which God hath decreed. Neither thy
with reſolution : ſince that which in it ſelf is Fears, nor thy Hopes, nor Vows, ſhall either fore-
good, is made evil to me by my doubt : and flow or alter it. The unexperienced Paſſenger,
what'is in Nature evil
, is in this one Point not when he ſees the Veffel go amiſs, or too far, ſays
evil to me, that I do it upon a Verdict of a Con- faſt hold on the contrary Part, or on the Mait
ſcience : ſo now my Judgment offends in not for Remedy: the Pilot laughs at his Folly; know-
following the Truth: I offend not in that I fol- ing, that (what-ever he labours ) the Bark will
low my Judgment : wherein if the moſt wiſe go which way the Wind and his Stern directeth
God had left us to rove only according to the Aim | it. Thy Goods are embarked : now thou wiſheſt
of our own Conjectures, it ſhould have been leſs a direct North-wind to drive thee to the Streights;
faulty to be Scepticks in our Actions, and either not and then a Weſt, to run in: and now, when thou
to judge at all, or to judge amiſs : but now that haft emptied and laden again, thou calleſt as ear-
he hath given us a perfect Rule of eternal Equi- neſtly for the South, and South-Eaſt, to return;
ty, and Truth, whereby to direct the Sentences of and 'lowreſt, if all theſe anſwer thee not : as if
our Judgment; that uncertainty which alloweth Heaven and Earth had nothing elſe to do, but to
no Peace to us, will afford us no Excuſe before wait upon thy Pleaſure ; and ferved only, to be
the Tribunal of Heaven : wherefore, then only commanded Service by thee. Another that hath
is the Heart quiet, when our Actions are groun- contrary Occaſion, asks for Winds quite oppoſite
ded upon Judgment, and our Judgment upon to thine. He that fits in Heaven, neither fits thy
Truth.leri
Fancy nor his : but bids his Winds fpet ſometimes
É botak ota boso
in thy Face ; ſometimes to favour thee with a
El Coisdinib bon lined) 21115
ſide blaſt; fometimes, to be boiftrous; other-
and conditions to avoided as soda | ther the Mariner fing or curſe, it ſhall go, whi-
whiles, to be filent, at his own Pleaſure. Whe-
Data Toge so bawisho,
ther it is ſent. Strive, or lie ſtill, thy Deſtiny
fhall
ز
192
Heaven upon Earth.

ز
Rule for E-
Thall run on; and what muſt be, ſhall be : not on climb ? What ſhall be at length the Period of
that we ſhould hence exclude benefit of Means, our Wiſhes ? I could not blame thefe Defires, if
(which are always neceſſarily included in this contentment conſiſted in having much : but, now
wiſe Preordination of all Things) but perplexity that he only hath much, that hath Contentment,
of Cares, and wreſtling with
Providence. Oh, and that it is as eaſily obtained in a low Eſtate)
the idle and ill-ſpent Cares of curious Men, that I can account of theſe Thoughts no better than
conſult with Stars and Spirits for their Deſtinies, proudly Fooliſh. Thou art poor : What difference
under colour of prevention ! If it be not thy De- is there betwixt a greater Man and thee? fave that
ſtiny, why wouldſt thou know it, what needft he doth his Buſineſs by others; thou doſt them
thou refift' it? If it be thy Deſtiny, why wouldſt thy ſelf
. He hath Caters
, Cocks, Bailiffs, Stewards,
thou know that thou canſt not prevent ? That Secretaries, and all other Officers for his ſeveral
which God hath decreed, is already done in Hea- Services : thou provideft
, dreſſeft, gathereft, re-
ven, and muſt be done on Earth. This kind of ceiveſt, expendeſt
, writeſt for thy ſelf. His Patri-
Expectation doth but haſten ſlow Evils, and pro- mony is large ; thine Earnings ſmall
. If Briareus
long them in their continuance : haſten them, feed fifty Bellies with his hundred Hands; what is
not in their Event, but in our Conceit. Shortly he the better, than he that with two Hands fee-
then, if thou ſwimeſt againſt the Stream of this deth one ? He is ſerved in Silver : thou in Veffel
Providence, thou canſt not eſcape drowning of the fame Colour, of leffer Price; as good for
every Wave turns thee over, like a Porkpifce be- uſe, though not for value. His Diſhes are more
fore a Tempeſt: but if thou ſwimeſt with the dainty, thine as well reliſhed to thee, and no leſs
Stream, do but caſt thine Arms abroad, thou paſ- wholeſome. He eats Olives, thou Garlike : he
left with ſafety, and with eaſe : it both bears thee miſlikes not more the ſmell of thy Sawce, than
up, and carries thee on to the Haven ( whither thou doft the taſte of his. Thou wanteft fome-
God hath determined thine arrival) in Peace. what that he hath: he wiſheth fomething which
thou haſt, and regardeſt not. Thou couldft be
content to have the rich Man's Purfe, but his
Gout thou wouldft not have : he would have thy
DE SECT. XXVI.
Health, but not thy Fare. If we might pick out
Glogit
TEXT to this, the Mind of the of all Mens Eftates, that which is laudable, omit-
The ſecond N
unquiet Man muſt be lo ting the Inconveniences, we would make our
ſtate
. A Per- wrought by theſe former Reſoluti- felves complete : but if we muſt take all together,
Cuslaneet the ons, that it be throughly perſuaded, we ſhould perhaps little advantage our felves with
The Eftate wherein he is, is beſt of the change. For the moſt wife God hath ſo pro-
all; if not in it felf, yet to him: not portion'd out every Man's Condition, that he hath
out of Pride, but out of Content- ſome juſt cauſe of Sorrow inſeparably mixed with
ment: which whoſoever wanteth, cannot but be other Contentments, and hath allotted to no Man
continually vexed with Envy, and racked with living, an abſolute Happineſs, without fome Grie-
Ambition. Yea, if it were poſſible to be in Hea- vances; nor to any Man ſuch an exquiſite Miſe-
ven without this, he could not be happy, for it ry, as that he findeth not fomewhat wherein to
is as impoſſible, for the Mind at once to long af- folace himſelf: the Weight whereof varies, ac-
ter and enjoy, as for a Man to feed and ſleep at cording to our eſtimation of them. One hath
once. And this is the more to be ſtriven for, be much Wealth, but no Child to inherit it: he en-
cauſe we are all naturally prone to afflict our vies at the poor Man's Fruitfulneſs, which hath
ſelves with our own frowardneſs: ingratefully many Heirs, and no Lands; and could be con-
contemning all we have, for what we would have. tent, with all his Abundance to purchaſe a Suc-
Even the beſt of the Patriarchs could ſay, O Lord, ceffor of his own Loins. Another hath many
what wilt thou give me, ſince I go Childleſs Children, little Maintenance: he commendech
The Bond-man deſires now, nothing but Liberty: the careleſs Quietneſs of the Barren ; and thinks
that alone would make him happy. Once free fewer Mouths and more Meat would do better.
( forgetting his former thought) he wiſhes fome The labouring Man hath the Bleſſing of a ſtrong
Wealth to make uſe of his freedom; and ſays, it Body, fit to digeft any Fare, to endure any La-
were as good be ſtraited in Place, as in Ability. bour : yet he wiſheth himſelf weaker, on Condi-
Once rich, he longeth after Nobility, thinking it tion he might be wealthier. The Man of nice
no Praiſe to be a wealthy Peaſant. Once Noble, Education hath a feeble Stomach ; (and raſping
he begins to deem it a baſe matter to be ſubject : fince his laſt Meal) doubt whether he ſhould
nothing can now content him but a Crown. Then eat of his beſt Diſh, or nothing: this Man repines
it is a. Imall matter to rule, ſo long as he hath but at nothing more, than to ſee his hungry Plough-
little Dominions, and greater Neighbours
. He men feed on a Cruft ; and wilheth to change
would therefore be an Univerſal Monarch : Whi- Eſtates, on condition he might change Bodies
ther_then? Surely it vexeth him as much, that with him. Say that God ſhould give thee thy
the Earth is ſo ſmall a Globe, ſo little a Mole- Wiſh : what wouldeſt thou deſire? Let me (thou
Hill; and that there are no more Worlds to con- faiſt) be wife, healthful, rich, honourable, ftrong,
quer. And now that he hath attained the higheſt learned, beautiful, immortal. I know thou loveft
Dignity amongſt Men, he would needs be a God, thy ſelf ſo well, that thou canſt wiſh all theſe and
conceits his Immortality, erects Temples to his morc. But ſay that God hath ſo ſhared out theſe
own Nàme, commands his dead Statues to be Gifts (by a moft wiſe and juſt diſtribution) that
adored, and (not thus contented ) is angry that thou canſt have but ſome of theſe, perhaps but
he cannot command Heaven, and control Nature. one ; which wouldſt thou ſingle out for thy ſelf?
O vain Fools! Whither doth our reſtleſs Ambiti- Any thing, beſide what thou haft : If learned,
thou
and Fitneſs
of it for us.

Heaven upon Earth.
193
thou wouldſt be ſtrong ; if ſtrong, honourable ; IF (now ) he ſhall go away with his Hands and
if honourable, long lived : ſome of theſe thou art Skirt empty; how is he but worthy of a miſera-
already. Thou Fool! cannot God chuſe better ble Want ? Who ſhall pity us, while we have no
for thee, than thou for thy ſelf? In other Matches Mercy on our felves ? Wilful Diſtreſs hath nel-
thou truſteſt the choice of a skilfuller Chapman: ther Remedy, nor Compaffion. And to ſpeak
when thou feeft a goodly Horſe in the Fair freely, I have oft wondered at this painful Folly
(though his Shape pleaſe thine Eye well) yet thou of us Men, who in the open view of our Peace
dareſt not buy him, if a cunning Horſe-maſter (as if we were condemned to a neceſſary and fa-
thall tell thee he is faulty ; and art willing to take tal Unquietneſs) live upon our own Rack, find-
a plainer and founder, on his Commendation, ing no more Joy, than if we were under no other
againſt thy Fancy. How much more ſhould we Hands, but our Executioners. One droopeth un-
in this caſe, allow his Choice that cannot de- der a feigned Evil; another augments a ſmall Sor-
ceive us ; that cannot be deceived? But, thou row through Impatience; another draws upon
knoweft that other thou deſireft, to be better than himſelf an uncertain Evil through Fear: one ſeeks
what thou haſt : better perhaps for him that hath true Contentment, but not enough; another hath
it; not better for thee. Liberty is ſweet and juſt cauſe of Joy, and perceives it not: one is
profitable to thoſe that can uſe it : but Fetters vexed, for that his Grounds of Joy are matcheď
are better for the frantick Man. Wine is good with equal Grievances; another cannot complain
Nouriſhment for the healthful; Poiſon to the of any preſent occaſion of Sorrow, yet lives fül-
aguiſh. It is good for a found Body to ſleep in a lenly, becauſe he finds not any preſent cauſe of
whole Skin ; but he that complains of ſwelling Comfort; one is haunted with his Sin; another
Sores, cannot ſleep till it be broken. Hemlock to
diſtracted with his Paflton : amongſt all which,
the Goat, and Spiders to the Monkey, turn to he is a Miracle of all Men, that lives not fome
good Suſtenance; which to other Creatures are way diſcontented. So we live not while we do
accounted deadly. As in Diets, ſo in eſtimation live, only for that we want either Wiſdom, or
of Good and Evil, of greater and leſſer Good, Will, to husband our Lives to our own beft Ada
there is much variety. All Palates commend not vantage. O the inequality of our Cares ! Lep
one Diſh ; and what one commends for moſt de- Riches or Honour be in queſtion, we ſue to them,
licate, another reje&ts for unfavoury. And if thou we ſeek for them with Importunity, with ſervile
know what Difh is moſt pleaſant to thee, thy Phy- Ambition: our Pains need no Solicitor ; yea,
fician knows beſt which is wholſome. Thou there is no way wrong that leads to this End
wouldeſt follow thine Appetite too much; and we abhor the Patience to ſtay till they enquire
( as the French have in their Proverb ) wouldſt dig for us. And if ever (as it rarely happens) our
thy own Grave with thy Teeth: thy wiſe Phyſi- Deſert and Worthineſs wins us the favour of this
cian over-ſees and over-rules thee. He ſees, if Proffer, we meet it with both Hands, not daring
thou wert more eſteemed, thou wouldſt be proud; with our modeſt Denials to whet the Inſtancy,
if more ſtrong, licentious; if richer, covetous; and double the Intreaties of ſo welcome Suiters.
if healthfuller, more ſecure : but thou thinkeſt Yer lo, here the only true and precious Riches,
not thus hardly of thy ſelf. Fond Man! what the higheſt Advancement of the Soul, Peace and
knoweſt thou future Things ? Believe thou him, Happineſs, ſeeks for us, ſues to us for Acceptation;
that only knows what would be, what will be. our Anſwers are coy and overly, ſuch as we give
Thou wouldſt willingly go to Heaven; what bet- to thoſe Clients that look to gain by our Favours,
ter Guide canſt thou have, than him that dwells If our Want were through the ſcarcity of Good,
there? If he lead thee thorow deep Sloughs, and we might yet hope for Pity to eaſe us; but now
braky Thickets ; know, that he knows this the that it is through Negligence, and that we periſh
nearer Way, though more cumberſome. Can there with our Hands in our Boſom, we are rather
be in him any want of Wiſdom, not to foreſee worthy of Stripes for the Wrong we do our felves,
the beſt? Can there be any want of Power, not than of Pity for what we ſuffer. That we may
to effect the beſt? Any want of Love, not to give and will not, in opportunity of hurting others, is
thee what he knows is beft? How canſt thou then Noble and Chriſtian : but in our own Benefit
fail of the beſt? Since what his Power can do, fluggiſh, and favouring of the worſt kind of Un-
and what his Wiſdom ſees ſhould be done, his thrifcineſs.
Love hath done, becauſe all are infinite. He wil Saiſt thou then, this Peace is good to have, but
leth not Things, becauſe they are good, but they hard to get ? It were a ſhameful Neglect that
are good, becauſe he wills them. Yea, if ought hath no Pretence. Is Difficulty ſufficient Excuſe
had been better, this had not been. God willech to hinder thee from the purſuit of Riches, of Pre>
what he doth : and if thy Will accord not with ferment, of Learning, of bodily Pleaſures ? Art
his, whether wilt thou condemn of Imperfection ? thou content to fit fhrugging in a baſe Cottage,
ragged, familhed, becauſe Houfe, Cloaths, and
Food will neither be had without Money, nor
Money without Labour nor Labour without
SECT. XXVII,
Trouble and Painfulneſs? Who is ſo merciful, as
not to ſay that a Whip is the beſt Alms for fola-
Have chalked out the Way of zy and wilful Need Peace ſhould not be good
Peace : What remaineth, but if it were not hard: Go, and by this Excuſe ſhut
that we walk alone in it? I thy ſelf out of Heaven at thy death, and live mi-
have conducted my Reader to the Mine, yea, to ferably till thy death, becauſe the Good of both
the Mint of Happineſs; and ſhewed him thoſe Worlds is hard to compaſs. There is nothing but
glorious Heaps, which may eternally enrich him: Miſery on Earth and Hell below, that thou
B bbb
çandt
The Conclu.
fion of the
whole.
I
194
Heaven upon Earth.
canſt come to without Labour : and if we can be ſmile upon us, and we on them; commanding
content to caſt away ſuch immoderate and unſea- the one, aſpiring to the other? How pleaſant
ſonable Pains upon theſe earthly Trifles, as to fhall our Life be, while neither Joys nor Sorrows
wear our Bodies with Violence, and to encroach can diſtemper it with exceſs? Yea, while the
upon the Night for time to get them : What mad- Matter of Joy that is within us, turns all the moſt
neſs ſhall it ſeem in us, not to afford a leſs La- fad Occurrences into Pleaſure ? How dear and
bour to that which is infinitely better, and which welcome ſhall our death be, that ſhall but lead us
only gives Worth and Goodneſs to the other from one Heaven to another, from Peace to Glo-
Wherefore if we have not vowed Enmity with ry? Go now, ye vain and idle Worldlings, and
our ſelves, if we be not in love with Miſery and pleaſe your ſelves in the large extent of your
Vexation, if we be not obſtinately careleſs of our rich Mannors, or in the homage of thoſe whom
own Good ; let us ſhake off this urithrifty, dan- baſeneſs of Mind hath made Slaves to your Great-
gerous, and deſperate Negligence, and quicken nefs, or in the Price and Faſhions of your full
theſe dull Hearts to a lively and effectual ſearch of Ward-robe, or in the wanton Varieties of your
what only can yield them ſweet and abiding Con- delicate Gardens, or in your Coffers full of red
tentment: which once attained, how ſhall we in- and white Earth; or, if there be any other earth-
ſult over Evils, and bid them do their worſt?ly Thing , more alluring, more precious, enjoy
How ſhall we under this calm and quiet Day, it, poffefs it, and let it poſſeſs you : Ler me
laugh at the rough Weather and unſteady Mo- have only my Peace; and let me never want it,
tions of the World ? How ſhall Heaven and Earth till I envy you.


GWS
wo
Sobre
ole teeb wotor skal
si Videolar words sit asta
hoida on teostato Hi gor THE
- แอน 72 คราว
Gle
Store
Home
brug
condoms
de
09 Brodarichalogen
modul
เป็น
brenda
Fus
Hamad Marine
onu nebo ve bu

195
THE
REMEDY
Idoiak edir 0 19
HOF kort to vlastne su
PRO PHA NENESS:
noissaa isovano 201790109
92
0 Ꭱ ,
The true Sight and Fear of the
ALMIGHT Y.
ATTOO
In Two B O O K S.
selepas be The Epiſtle to the READER.
READER,
Find ſo little fear of God in this World, which I am ſhortly
leaving, that I could not forbear, after my Tears, to beſtow
ſome Ink upon it. Every Man can bewail it, I have ſtudied
to redreſs it. We
may
endeavour that which GOD only can
effect. I humbly leave this to the Work of no leſs than an Omni-
potent Grace. In the mean time it is both holy and laudable to
project the Remedies ; and it ſhall be the no ſmall Comfort of
Death-bed, that I have left behind me this ſeaſonable Advice of
better Thoughts; which, when I am gone, may ſurvive to the Ben
my
nefit of many.
ob libello H
mong iyutanga quent?
bodo traktorok Site
O
olguirrego gostou to D Bm
if to ciuto geral Siwa sainistuis B bbb 2 brinuni THE
Ortodo
hun Og Hoango
da eta
សំដែងចប់

196
THE
CON TEN T S
TH
a e
HE Remedy of Prophane- and Fear of the Almighty. In two
nefs : Or, of the true Sight | Books.
The Contents of the ſeveral Sections.
od 20 769 Book I.
2 ON OHT
ز
Proem.
TI
HE Occaſion, Need and Uſe of the Trea- | Sect. 5. 3. There muſt be an Exaltation, and Fortifica-
tiſe enſuing
tion of our Sight.
Sect. 1. No one Word can expreſs that Grace which we 4. There muſt be a trajection of the viſual Beams
treat of ; what it includes and intimates; Fear is no of the Soul thorow all earthly Occurrences.
fit Term for it : Affections well employed, turn Ver s. A divine Irradiation of the Mind muſt fol-
tues. Wherein holy Fear conſiſts : What is required low : what Light we muſt conceive.
to the attaining of it :
Sect. 6. 6. The Eye muſt be fixed upon this bleffed obo
The fight { of our Selves.
ject unremovably
.
How this may be effected, and how far.
Sect. 2. Of the light of the Inviſible : Moſes a fit Three ways of our apprehenſion of God.
Pattern for it. Two ways wherein be ſaw the in- | Sect. 72. 7. There will follow a Delight and Compla-
viſible. Our Felicity conſiſts in the ſight of God : cency in that God whom we ſee. Reprobates do rather
the Degrees of our ſpiritual Sight : how sight and ſee God's Anger than himſelf.
Inviſibility may confijt together.
Sect. 8. Motives to ſtir us up to ſtrive to this happy
Sect. 3. How we may not think to ſee God : Not by Sight : The At is Reward enough to it ſelf :
any feigned Repreſentation ; Not by the Work of im 1. This Sight frees us from being tranſported with
proved Reason ; Not in a full. Comprehenfion. Not see eartbly Vanities
. In lobor
here in bis Divine Eſſence, or height of Reſplendence. | Sect. 9. 2. It is a prevalent Means to reſtrain us from
How Moſes deſired to ſee the Face of God.
IS
finning.
DIAN
1883
Sect. 4. How we muſt endeavour to ſee the Invi 3. It upholds us in the conſtant ſuffering of Evil
.
fible
Sect. 10. 4. It enters us into our Heaven. This Viſion
That our Eyes muſt be cleared from all bin is not without a fruition : not ſo in other Objects. On
derances of Sight.
Sect. II. Of the caſting down our Eyes to ſee our own
2. That bleſſed Object muſt be ſet before our Wretchedneſs
. How frail we are ; how finful ; in
bow woful Condition by our Sin.
01 Eyesus breviori chodzi o
100
In 0 mill or arad | led for barn er 100g
badesse
K
od odstos vivi venire is mwrbid BarbuodT 10139d
to
Hat the Fear of God is. A double the Government thereof ; in the Frame of the Hea-
Stamp or Signature in this Impreſſion ven, Earth, Sea, Man himſelf
.
of Fear.
Sect. 3. Of God's infinite Mercy ſhewn in the Redempti-
I. An inward Adoration of God.
on of Mankind.
2. A filial Care of being approved to God. Sect. 4. Of the holy mixture of this Fear : Of the con-
Sea. 2. What inward Adoration is ; wherein it con- tinuation and perpetuity of it
.
fifts, and how to be wrought. Of God's infinite Sect. 5. Religious Adoration diffuſed through our whale
Greatneſs, Shewn in the Creation of the World, and outward Carriage, in cur Reſpects.
I. TQ

:
1.
20. ab Adoldstional al Book II. vs I
Se&. 1. WHE

The Contents.
197
1. To the holy Name of God. The Jews Scru Means to keep the Heart tender.
ples. Our Careleſnefs.
Meditations of God's Judgments, and of our own
Sect. 6. 2. To the Word of God.
Frailties,
Se&. 7. 3. To the Services of God, Prayer, Preaching, A Reſolution to rēpel the firft Motions of Sin.
Adminiſtration of Sacraments
.
Care of ſpeedy recovery after our fall.
Sect. 8. 4. To the Houſe of God.
Due heed not to check the Conſcience.
Sect. 9. 5. To the Meſſengers of God.
A right Eſtimation of worldly Things.
Sect. 10. Of the humble ſubječtion of our ſelves to the Sea. 15. of Preſumption, another oppoſite to Fear.
Hand of God.
Preſumption
of the Way.
1. In ſuffering from him meekly and patiently :
of the End.
The good Examples thereof. dė
I. In Matter of Event.
2. In all changes of Eſtates.
2. In Matter of Ability,
Sect. 11. Of our Child-like care of a ſecret approving Sect. 16. The Remedies of Preſumption, in the ſeveral
our ſelves to God, and avoiding his Diſpleaſure : How
kinds of it.
we are affected after we have miſcarried. The holy I. In reſpect of outward Events ; of our due va-
Fealouſie and Suſpicion of God's Children : This Fear luation of them.
a retentive from Sin. Rifeneſs of Sin, an Argu- | Sect. 17. 2. In reſpect of Abilities,
ment of the want of this Fear. Wicked Hearts must An exact Survey of our Grace.
have terrible Remedies. The miſplaced Fear of pro- sea. 18. The Remedy of our Preſumption of the End,
The differences betwixt counterfeit Vertues and true,
phane Men.
Sect. 12. Of the filial Endeavour of Obedience ; in which is Salvation.
particular Callings, in ariſing from this Fear. The 12 Of our modeft Confederation of the Ways and Coun-
hapy Effects and Illue of this Fear.
Zoo ſels of God.
Sect. 13. Of the Extremes of this Fear on both fides. Sect. 19. The Extremes on the other hand,
1. Whereof the firſt is Security ; whence it arin 1. Of the fear of Horror ; bow to be remedied.
ſeth. Of the abuſe of God's Mercy in giving Sect. 20. 2. Of the fear of Diſtruſt; with the Remedy
and forgiving.
thereof.
2. Of the Cuſtom of finning.
Abre Concluſion.
Sect. 14x Of the Remedies of Security.
W A Recapitulation of the whole.
so but you
blogiss olgande des
fibroborosa 10 als
bos wo
Sud
also songo Florence smolus
to the soul ola
databasdason Torfadiso yra
37. áls obreros
Seib ber 10
forts or darbo moto si sono trong
903 ad Q3309 RW ubro 2011
haid goose
op de boda gaireblades
mismos sw mil brata dodala by som
og god I motobro Stock Oda

Sa ei oo odoto bong da Tobage
bus pow Oj oud be und
Bespostas a land to goitos oldalbaezingen
stila s bad has 39 bir Isdt voi noin 90)
blog ini beral Doobiert un
bro
tayo thodi do
ON
atsimogao
beranto
Of
201209701 594
Foto
om
uroloanelo y a denominator
into
Logo SV
non
SH
30 to Roos Dos moto mbo
Osobno su brit lobby Sol
olla lorong mo i ono yas bebisig
1

198
2019000on
เขตน 3INE นะ (นร. 03
2 Of the Sight and Fear of the
ateli sa od A L MIGHT Y.
03 senengo vodo
The Firſt BOOK.
Deut. 6
13.
.
Bu fition of the Heart towards God; we are wont
The Proem.
to call it Fear; but this Appellation comes far too
ſhort, for this ſignifies an Affection ; whereas this
for which we treat of, is no other than an excellent
Othing is more eaſie to obſerve, than Virtue, yea, a Grace rather; yea, rather a preci-
that the Mind of Man (being ever ous Compoſition of many Divine Graces and
prone to Extremities) is no ſooner Virtues.
fetch'd off from Superftition, than it is It is no marvel therefore if the
apt to fall upon Prophaneneſs; finding no Mean Spirit of God have wont under this Gen. 42. 18.
betwixt exceſs of Devotion, and an irreligious one Word to comprehend all that be-
Neglect. No wiſe Chriſtian, who hath ſo much longs either to the Apprehenfion or Eccl. 12.132
as ſojourned in the World, can chuſe but feel, and Adoration of a God; for this alone Pfalm 128. 1.
(with grief of Heart) confeſs this Truth: we includes all the humble Conſtitution
are ready to think of God's Matters, as no better of an holy Soul, and all the anſwerable Demean-
than our own: and a faucy kind of Familiarity, our of a mortified Creature : neither is there any
this way, hath bred a palpable Contempt ; ſo as thing ſo well becoming an Heart ſenſible of In-
we walk with the great God of Heaven as with finiteneſs, as this which we are fain to miſ-name
our Fellow, and think of his Sacred Ordinances, Fear.
as either fome common Employment, or faſhiona To ſpeak properly, there is no Fear but of Evil,
ble Superfluity. Out of an earneſt Deſire there and that which we juſtly call Servile; which is a
fore to ſettle in my ſelf and others right Thoughts, doubtful Expectation of fomething that may be
and meet Diſpoſitions of Heart, towards the glo- hurtful to us : and this, when it prevails, is Hora
rious and infinite Majefty of our God, and his ror and dreadful Confuſion; an Affection (or Per-
holy Services (wherein we are all apt to be too turbation rather ) fit for the Gallies, or Hell it
defective ) I have put my Pen upon this ſeaſo- ſelf; Love cafts it out, as that which is ever ac-
nable Task; beſeeching that Almighty God (whoſe companied with a kind of Hate ; and ſo will we:
Work it is) to bleſs it both in my Hand, and in we are meditating of ſuch a Tem-
the peruſal of all Readers; whom I beſeech to per of the Heart, as in the continu- Pfal. 103. 17.
know, that I have written this not for their Eyes, ance of it is attended with Bleſſed- 128;4.147.11.
but for their Hearts; and therefore charge them, neſs, as in the Exerciſe of it is fixed
as they tender the good of their own Souls, not upon infinite Greatneſs, and infinite Goodneſs,
reſt in the bare Speculation, but to work them- and in the mean time is accompanied with un-
ſelves to a ſerious and ſenſible Practice of theſe ſpeakable Peace and Contentment in the Soul.
holy Preſcriptions, as without which they ſhall And yet, who ſo had a deſire to retain the Word
never have either true hold of God, or ſound (if our Ethick Doctors would give him leave)
Peace and Comfort in their own might ſay, that Affections well employed upon ex-
Pfalm 34.11. Souls, Come then ye Children, hearken cellent Objects turn Vertues ; fo Love, though
unto me, and I ſhall teach you the fear of commonly marſhalled in thoſe lower Ranks of
the Lord. There cannot be a fitter Leſſon for me, the Soul, yet when it is elevated to the All-glori-
in the improvement of my Age, to read, nor for ous God, is juſtly ftiled the higheſt of Theological
your Spiritual Advantage, to take out : one glance Vertues ; yea, when it riſes but to the Level of
of a Thought of this kind is worth a Volume of our Brethren, it is Chriſtian Charity: fo Grief
quarrelſome Litigation.
for Sin is holy Penitence; and what more hea-
venly Grace can be incident to the Soul than Joy
in the Holy Ghoſt ? Neither is it otherwiſe with
SECT. I.
Fear, when it is taken up with worldly Occur-
rents of Pain, Loſs, Shame, it is no better than
S above we ſhall need no Words, when we a troubleſome Paffion; but when we ſpeak of the
ſhall be all Spirit, and our Language ſhall Fear of God, the Cafe and Stile is ſo altered, that
be all Thoughts ; ſo, below, we cannot but want the Breaſt of a Chriſtian is not capable of a more
Words wherein to cloath the true Notions of our Divine Grace. But not to dwell in Syllables, nor
Hearts. I never yet could find a Tongue that to examine curious Points of Morality: that
yielded any one Térm to notifie the awful Diſpo- | which we ſpeak of is no other than a reverential
Awe
Eccl. 8.11.
VS

LIB. I.
I be Remedy of Prophaneneſs.
199
L!
qu. 14.
Awe of the holy and infinite Majeſty of God, con we cannot yet hope to comprehend ; when we
ftantly and unremovably ſettled in the Soul : A come there to ſee him, we ſhall ſee and know
Diſpoſition fo requiſite, that he who hath it can- how, and how much we ſee him, and not till
not but be a Saint, and he that hath it not is in a then. In the mean time it muſt be our main
fort without God in the World. To the pro- Care to bleſs our Eyes with Moſes Object, and
ducing whereof there is need of a double Appre-even upon Earth to aſpire to the ſight of the In-
henfion; the one of an incomprehenſible Excel- viſible. This is an Act wherein indeed our chief
lence, and inſeparable Preſence of God; the Felicity conſiſts. It is a curiouſly witty Diſqui-
other of a moſt miſerable Vileneſs, and, as it were, lition of the Schools, ſince all Beatitude conſiſts
Nothingneſs of our felves. The former is that in the Fruition of God, whether we more eſſen-
which the Spirit of God calls the sight of the In- tially, primarily, and dire&ly enjoy God in the
viſible; for Sight is a Senſe of the quickeſt and Act of Underſtanding, ( which is by ſeeing him,)
ſureſt perception ; fo as in ſeeing of God we ap- than in the Act of Will, which is by loving him :
prehend him infinitely glorious in all that he is, And the greateſt Maſters (for ought I ſee) pitch
in all that he hath, in all that he doth ; and in- upon the Underſtanding in the full light of God;
timately preſent to us, with us, in us.
as whoſe Act is more noble and abſolute, and the
Union wrought by it more perfectly. If any
Man deſire to ſpend Thoughts upon this Divine
SECT. II.
Curioſity, I refer him to the ten Rea-
ſons which the Doctor Solennis gives Johan, de
ET us then firſt ſee what that Sight is; and reſts in, for the deciſion of this Neapoli.
wherein we cannot have a more meet Pat- Point. Surely theſe two go fo cloſe
tern than Moſes; that expoſed Infant, who in his together in the ſeparated Soul, that it is hard,
Cradle of Bulruſhes was drawn out of the Flags even in Thought, to diſtinguiſh them: If I may
of Nilus, is a true Emblem of a regenerate Soul, not rather ſay, that as there is no imaginable Com-
taken up out of the Mercy of a dangerous World, poſition in that ſpiritual Effence, fo its Fruition
in whofe Waves he is naturally finking. He that of God is made up of one ſimple Act alone, which
was faved from the Waters ſaw God in Fire ; and here refults out of two diſtinct Faculties. It is
in an holy Curioſity haſted to ſee the Buſh that enough for us to know, that if all Perfection of
burned and conſumed not. Let our godly Zeal Happineſs and full Union with God conſiſts in
carry us as faſt to ſee what he ſaw, and make us the ſeeing of him, in his Glory, then it is, and
eagerly ambitious of his Eyes, of his Art. Surely muſt be our begun Happineſs to ſee him (as we
Moſes, as St. Stephen tells us, was learned in all the may) here below. He can never be other than
Wiſdom of the Egyptians; he was not a greater he is, our Apprehenſion of him varies ; here we
Courtier than a Scholar : But Moſes's Opticks can only ſee him darkly, as in a Glafs, there
were more worth than all the reſt of his Skill. clearly, and as he is. Even here below there are
All Egypt, and Chaldea, to boot, though they were Degrees, as of bodily, fo of ſpiritual Sight : the
famous of old for Mathematick Sciences, could newly recovered blind Man faw Men like Trees,
not teach him this Art of ſeeing the Inviſible : the Eyes of true Senſe ſee Men like Men: the
as only the Sun gives us Light to ſee it ſelf, ſo illuminated Eyes of Eliſha and his Servant, faw
only the inviſible God gives a Man Power to ſee Angels
environing them : St. Stephen's
himſelf that is inviſible.
Eyes ſaw Heaven opened, and "Jeſus Ads 7.56.
There is a threefold World objected to human Standing at the right-hand of God: The
Apprehenſion; a Senſible World, an Intelligible, a clear Eyes of Mofes feě the God of Angels :
Spiritual or Divine ; and accordingly Man hath St. Paul's Eyes ſaw the unutterable Glories of
three forts of Eyes exerciſed about them; the the third Heaven. Still, the better Eyes the brigh-
Eye of Senſe, for this outward and material ter Viſion.
World; of Reaſon, for the Intelligible ; of Faith, But what a Contradi&tion is here, in ſeeing the
for the Spiritual. Moſes had all theſe; by the Inviſible? If inviſible , how feen? And if feen,
Eye of Senſe he ſaw Pharaoh's Court, and Iſrael's how inviſible ? Surely God is a moſt purely and
Servitude; by the Eye of Reaſon he ſaw the My- ſimple Spiritual Eſſence. Here is no place for
ſteries of Egyptian Learning ; by the Eye of Faith that, not ſo much Hereſie, as ſtupid Conceit, of
he ſaw him that is inviſible. In the Eye of Senſe Anthropomorphiſm : A bodily Eye can only ſee
even brute Creatures partake with him ; in the Bodies like it felf; the Eye muſt anſwer the Ob
Eye of Reaſon Men; in the Faculty of diſcerning ject : A Spiritual Object therefore (as God is)
ſpiritual and divine Things only Saints and An- muſt be ſeen by a Spiritual Eye. Moſes his Soul
gels. Doubtleſs Mofes was herein privileged above was a Spirit, and that ſaw the God of Spirits : fo
other Men: two ways therefore did he ſee the he that is in himſelf inviſible was ſeen by an in-
Inviſible ; firſt, by viewing the viſible Signs, and viſible Eye, and ſo muſt bę. If we have no Eyes
ſenſible Repreſentations of God's Preſence; as in but thoſe that are ſeen, we are as very Beaſts
the Buſh of Horeb (the Hill of Viſions : ) in the as thoſe that we fee; but if we have inviſible and
Fire and Cloud in the Mount of Sinai, Secondly, ſpiritual Eyes, we muſt improve them to the fight
by his own ſpiritual Apprehenſion: That firſt was of him that is inviſible.
proper to Moſes, as an eminent Favourite of God;
this other muſt be common to us with him. That
nivoad
we may then attain to the true Fear and Fruition
Librointes
of God, we muſt ſee him that is inviſible, as Tra-
vellers here, as Comprehenſors hereafter : How to get tovuuden
we ſhall ſee him in his, and our glorious Home,
SECT
200
The Remedy of Prophaneneſs.
LIB. I.
OS
Neither, Thirdly, may we hope here to aſpire
rond boso SECT. III.
to a perfeet Sight, or a full Comprehenſion of this
ombre
blefred Object: the Beaſt of all earthly Eyes doch
L
ET us then, to the unſpeakable Comfort of but look through a Scarf at this glorious Sight,
our Souls, enquire and learn how we may and complains of its own Weakneſs and Obicu-
here upon Earth ſee the inviſible God.
rity; and what hope can we have to compaſs
And ſurely, as it was wiſely ſaid of him of old, this infinite Proſpea ? The cleareft Eye cannot
that it is more eaſie to know what God is not than at once fee any round Body, if it be but of a
what he is ; ſo it may be juſtly faid alſo of the ſmall Bullet, or Ring ; and when we ſay we fee
Viſion of God, it is more obvious to ſay how God a Man, we mean we ſee but his outſide ; for ſure-
is not ſeen than how he is. Let us (if you pleaſe) ly, his Heart, or Lungs, or Brain, are out of our
begin with the Negative; we may not therefore fight; much leſs can we ſee his Soul, by which
think to ſee God by any fanfied Repreſentation; he is. What ſpeak I of the poor narrow Conceit
he will admit of no Image of himſelf, no not in of us Mortals? I need not fear to ſay, that the
Thought. All poſſibly conceivable Idea’s and Si- glorified Saints, and glorious Angels of Heaven,
militudes, as they are infinitely too low, ſo they being, but of a finite (though ſpiritual Nature,
are clean contrary to his fpiritual Nature, and his hold it no diſparagement to diſclaim the Capaci-
expreſs Charge; and the very Entertainment of ty of this infinite Object; much leſs may we
any of them is no other than a mental Idolatry. think to detain this Ocean with our Egg-ſhell
.
In the very Holy of Holies, where he would moſt Laſtly, we may not make account here to ſee
manifeſt his Preſence, there was no- the Face of God in his Divine Effence, or in the
Nil præter thing to be ſeen but a Cloud of height of the Reſplendence of his Glory : This
nubes. Juv.
Smoak, as the Poet fcoffingly; and even Moſes himſelf did not; he deſired it indeed,
Alex. Mag.
as that great King profefled to ſee but it might not be yielded , ( Exod. 3 3.) and
there ; to teach nis People, that he God tells him, this was no Object for mortal Eyes ;
would not be conceived any way but in an abſo- a Man muſt die to ſee it, as Auſtin well. Indeed
lute Immunity from all Forms.
it is ſaid Mofes Spake to God face to face; the Word
Secondly, we may not hope to ſee God by the in the Original is (SPD D'JD ) faces to faces:
working of our improved Reaſon; for as intel-) but ye never read that he faw God Face to Face;
ligible Things are above the Apprehenſion of he ſtill conferred with that Oracle which was
Senſe, ſo Divine Matters are no leſs above the ever inviſible. It is a poor Conceit of Cornelizes d
Capacity of Underſtanding. Juftly is Durand ex- Lapide, that Mofes longed ſo much to ſee the Face
ploded here, who held that a created Under- of God in ſome aſſumed Form ; for then that Face
ſtanding was of it ſelf fufficient for the Viſion of ſhould not have been his : And if God ſhould
God, without fupernatural Aid: for whatever have been pleaſed to affume fuch a Form, it had
our Soul underſtands here, it doth by the way of been no leſs eaſie for him to have made the Face
thoſe Phantaſms which are repreſented unto it; aſpectible as the Back: In this Senſe
by which it is not poſſible there ſhould be any old Jacob calls his Altar Penu-el, the Gen. 32. 30.
Comprehenſion of this infinite Eſſence. Every Face of God: and profeſſes to have
Power works within the compaſs of his own feen God Face to Face ; his Face faw that Face
Sphere, even from the loweſt of Senſe, to the which God had for the prefent affumed, without
higheſt of Faith : If the Eye ſhould encroach up- a preſent death : Doubtleſs Mofes, having feen di-
on the Ear, in affecting to diſcern the delicate vers Veils of God's Preſence (that, is ſenſible Te-
Air of pleaſant Sounds; and the Ear ſhould uſurp ſtimonies of his being there ) defires now to ſee
upon the Eye, in profeſſing to judge of a curious that Glorious Majeſty of God open-faced, with-
Pidure, or pleaſant Proſpect ; it were an abſurd out thoſe Masks of outward Repreſentation; (fo
Ambition of both. It is all one for a Beaſt to he interprets himſelf whilſt he expreſſes 7138 by
take upon him to judge of Matters of Diſcourſe, 7100 Verſe 19.) The Defire was zealouſly Ambi-
and for a Philoſopher to determine of Matters of tious, too high even for him that had
Faith : Reaſon was not given to Man for nought; been twice bleſſed with forty Days Thy Face, by
even that can impart unto us fomething con- Conference with the God whom he Exod.33
: 18.
cerning God, but not enough. I re- longed to ſee ; much leſs may we
Jo. Gerf. de
member, Gerſon, a great Maſter of think of aſpiring to this Sight, who muſt know
deftatutno vili Contemplation, profeſſes, that he our diſtance, even from the foot of the Mount.
onum à fallis. knew one (which, is in St. Paul's It is abundantly enough for us, if out of ſome
Phraſe, himſelf) who after inany ſmall Loop-hole of the Rock, we may be allowed,
Temptations of Doubt concerning a main Arti- in his Paffage, to ſee fome after-glimpſes of that
cle of Faith, was ſuddenly brought into ſo clear incomprehenſible Majefty; to ſee him, both as
a Light of Truth and Certitude, that there re- we can be capable, and as he will be viſible, that
mained no Relicks at all of Dubitation; nothing is, as he hath revealed himſelf to us in his Word,
but Confidence and Serenity; which (faith he) in his Works, in his wonderful Attributes. In his
was wrought by an hearty Humiliation, and Cap- Word, as a moft glorious ſpiritual Subſtance in
tivation of the Underſtanding to the Obedience three equally glorious Subſiſtences : In his Works,
of Faith ; neither could any Reaſon be given of as the moſt mighty Creator, and munificent Pre-
that quiet and firm Peace in believing, but his ſerver, as the moſt merciful Redeemer of the
own Feeling and Experience. And ſurely ſo it is World, as the moſt gracious Comforter, and San-
in this great Buſineſs of ſeeing God, the leſs we ctifier of the World of his Elect: In his Atrri-
ſearch, and the more we believe, the clearer Vi-butes, as the God of Spirits, whoſe infinite Power,
fion do we attain of him that is inviſible.
Wiſdom, Mercy, Juſtice, Truth, Goodneſs is
eſſential;



Lib. I. The Remedy of Prophaneneſs.
WO
eſſential ; ſo as he is all theſe abſtractedly, un- Man will fay he fees the Sun when it is out of
compoundedly, really, infinitely. Shortly there- our Hemiſphere : That infinite God therefore,
fore, we may not look here to ſee him by the Eye who cannot but be every where , muſt be ac-
of fancy, or by the Eye of Reaſon, or in a full knowledged to be ever, in a glorious manner
View, or in the height of his Glory.
preſent with us, manifeſting his Preſence inoff
Let us then in the next place, ſee how we may eminently in the high Heavens, and yet filling
and muſt ſee him.
both Heaven and Earth with the Majeſty of his
Glory : In him it is that we live, and move, and
have our being : He comprehends the whole World,
himſelf being only incomprehenſible; ſecluded
SECT. IV.
from no Place, included in no Place; nearer to
us than our own Souls; when we die, we part
Ould we therefore ſee him that is Inviſi- from them, from him we cannot part, with whom
ble? In the firſt place we muſt have our remoteneſs of Place can make no difference, Time
Eyes cleared from the natural Indiſpoſition to no change : when the Heart is thus throughly
which they are ſubject; we have all, in Nature, aſſured, it is in a fair way to ſee the Inviſible;
many, both inward, and ambient hinderances of for now, after all the former Impediments
, the
this Sight. There is a kind of Earthlineſs in the hindrance of Diſtance is taken away ; and no-
beft Eye, whereby it is gouled up, that it cannot thing remaineth, but that the Eye be ſo affected,
ſo much as open it ſelf to ſee ſpiritual Things ; and employed hereabouts as it ought.
theſe are our carnal Affections : there is a dim-
neſs and duskineſs in the Body of the Eye when
it is opened ; which is our natural Ignorance of
heavenly Things: There is, beſides theſe, a Film
SEC T. V.
which is apt to grow over our Eye, of natural
Infidelity, which makes it incapable of this Di-
T:
O which purpoſe, in the third place, there
vine Viſion; and after all theſe, (when it is at muſt be an Exaltation, and a Fortification
the cleareſt) the Motes and Duſt of worldly of our Sight ; an Exaltation raiſing it above our
Thoughts are apt to trouble our Sight. Laſtly, wonted Pitch; for our Heart is fo enured and
every known Sin, wherein a Man willingly con confined to bodily Objects, that except it be fome-
tinues, is a Beam in the Eye, that what raiſed above it ſelf
, it is not capable of ſpi-
Εις κακοτε'κ-
bars all ſight of God: In malevolam ritual Things. A Fortification of our Sight, ſo
νον ψυχω. .
animam, &c. Wiſdom enters not in- raiſed; for our viſive Beams are (at our beft) fo
to an ill-doing Soul; and, Malitia oc weak, that they are not able to look upon a Sight
cæcat intelle&tum, as the wife Man of ſo ſpiritually Glorious : Alas, we cannot ſo much
derſtanding.
old: There muſt be a removal and as look upon the Sun-beams but we are dazelled
remedy of all theſe, ere we can at and blinded with that which gives us opportuni-
tain to a comfortable Viſion of the Inviſible. The ty of Sight ; how ſhall we be able to behold the
Goul of our Eyes muſt be waſh'd off; and if we infinite Reſplendence of him that made it ? St. Ste-
cannot by our utmoſt Endeavours lift up our Eye- phen was a true Eagle; that bleſſed Proto-Mar-
lids, as we ought, we muſt fue to him that can tyr cleared, exalted, fortified Sight pierced the
do it : Aperi oculus, Open thou mine Eyes, that I Heavens, and ſaw Feſus ſtanding at the Right-hand
may ſee the wonderful Things of thy Law. The of God. Whence was this Vigour and Perſpica-
dimneſs and duskineſs of our Eyes muſt be clea- city. He was full of the Holy Ghoſt; that Spi-
red by that Eye-ſalve of the Spirit, Revel
. 3:. The rit of God that was within him gave both clear-
Film of our Infidelity muſt be ſcoured off by the neſs and ſtrength (in ſuch miraculous manner)
cleanſing Water of Siloam, the Fountain of Di. to the Eyes of him, who ſhould ſtrait-way ſee as
vine Truth, welling out of the Holy Scriptures; he was ſeen, who ſhould inſtantly by the Eye of
the Motes and Duſt of worldly Cares muſt be his glorified Soul, no leſs ſee the incomprehenſi-
wiped out by a contemptuous and holy Reſolu- ble Majeſty of God the Father, than now by his
tion; the Beam of Sin, laſtly, muſt be pulled out bodily Eye he ſaw the glorified Body of the Son
by a ſerious Repentance. So then, if there be of God. "It muſt be the only work of the ſame
any of us that makes account to ſee God whilft Spirit of God within us that muſt enable us, both
he is taken up with ſenſual Affections, whilft he
to the Faculty and Exerciſe of ſeeing the Invigi-
is blinded with his natural Ignorance and Infide- ble ; for the performance whereof there muſt be,
licy, whilſt he is ſeized upon by worldly Cares in the fourth place, a traje&tion of the viſual
and Diſtractions, whilft he harbours any known Beams of the Soul through all earthly Occur-
Sin in his Boſome, he doth but deceive his own rences, terminating them only in God; as now,
Soul ; away with all theſe Impediments, that we we look thorow the Air at any Object, but our
may be capable of the Viſion of God.
Sight paſſes thorow it, and reſts not in it. Whilft
In the ſecond place, we muſt fet this bleſſed we are here we cannot but ſee the World ; even
Obje& before our Eyes, reſolving of the certainty the holieſt Eye cannot look off it : but it is to us
of his Preſence with us; or, rather, we muſt fet as the vaſt Air is betwixt us and the ſtarry Hea-
our felves before him, who is ever unremovable ven, only for Paſſage; all is tranſlucid till the
before us, with us, in us; acknowledging him Sight arrive there, there it meets with that folid
with no leſs affurance of our Faith, than we ac Object of perfect Contentment and Happineſs
knowledge the Preſence of our own Bodies by wherewith it is throughly bounded. When it
the affurance of Senſe : For, how ſhall we ſup- hath therefore attained thither, there muſt be, in
pofę we can ſee him that is abſent from us? No the fifth place, a certain Divine Irradiation of
C CCC
the

Wild. 1.4.
Wickedneſs
blinds the Un-

The Remedy of Prophaneneſs.
202
LIB. I.
the Mind, which is now filled and taken up with again, but muſt follow it ftill with a conſtant and
a lightſome Apprehenfion of an infinite Majeſty, eager Intention : Like as the Diſciples of Chrift,
of a Glory incomprehenſible and boundleſs
, at- when they had fixed their Eyes upon their afcend-
tended and adored by Millions of heavenly An- ing Saviour, could not be taken off with the Pre-
gels and glorified Spirits ; whereto way muſt be fence of Angels, but fent their Eye-beams aſcer
made by the conceit of a tranſcendent Light him into Heaven, ſo earneſtly, that the reproof
wherein God dwelleth, as far above this outward of thoſe glorious Spirits could hardly pull them
Light which we fee, as that is above Darkneſs: for off. You are now ready to tell me, this is a fit
though we may not in our Thoughts liken God Task for us when we are in our Heaven; and to
to any created Brightneſs (be it never fo glori- plead the difficulty of ſuch our Settlement in this
ous ) yet nothing forbids us to think of the Place Region of change, where our Eyes cannot but
of his eternal Habitation, as infinitely Reſplen- be forced aſide with the Neceflity of our worldly
dent, above the compariſon of thoſe Beams which Occaſions ; and to queſtion the poſſibility of
any Creature can caft forth. He is clothed (faith viewing two Objects at once, God and the World;
the Pfalmiſt) with Light as with a Garment. Lo, not conſidering, that herein lies the improvement
when we cannot ſee a Man's Soul, yet we may of the Chriſtian's Skill in theſe Divine Opticks :
ſee his Body; and when we cannot ſee the Body, The carnal Eye looks through God, at the World;
yet we may ſee the Cloaths: Even ſo, tho' we may the ſpiritual Eye looks through the World as
not think to ſee the Eſſence of God, yet we may God; the one of thoſe he ſeeth mediately, the
fee and conceive of this his reſplendent Garment other terminatively; neither is it in Nature hard
of Light. Far be it therefore from us, when we to conceive how we may fee two ſuch Objects,
would look up to a Deity, to have our
Eye-light as whereof one is in the way to the other, as
terminated in a gloomy Opacity, and ſad Dark-through a Proſpect-Glaſs we can ſee a remote
fomneſs, which hath no Affinity with any Appen- Mark, or through a thin Cloud we can ſee Hea-
dance of that Divine Majeſty, who hath thought ven. Thoſe glorious Angels of Heaven are ne-
good to deſcribe it ſelf by Light : Let our Hearts ver without the Viſion of God, yet being mini-
adore ſuch an infinite Spirit, as that the Light ſtring Spirits for the good of his Elect here be-
wherein he dwells is inacceſſible; the Light which low, they muſt needs take notice of theſe earthly
he hath, and is, is inconceivable; and rather reft Occurrents; the variety of theſe ſublunary Ob-
themſelves in an humble and devout Adoration jects cannot divert their Thoughts from their Ma-
of what they cannot know, than weary them- ker: Although alfo (to ſpeak diſtinctly ) the
ſelves with a curious ſearch of what the cannot Eye thus employed is not the ſame ; nothing hin-
comprehend. A ſimple and meek kind of Afto- ders but that whilſt the bodily fees a Body, the
niſhment and Admiration beſeems us here better, ſpiritual Eye may fee a Spirit. As when a Load-
than a bold and buſie Diſquiſition. But, if this ſtone is preſented to my view, the Eye of my
outward Light ( which of all viſible Creatures Senſe ſees the Body and Faſhion of the Stone, my
comes neareſt the Nature of a Spirit) ſhall ſeem Eye of Reaſon fees the hidden Virtue which is in
too material to expreſs the Glory of that bleſſed it: both theſe kinds of Eyes may be thus fixed
Habitation of the Higheſt, let the Mind labour upon their ſeveral Objects without any interſecti-
to apprehend an intellectual Light, which may on of the viſual Lines of each other. But, that
be fo to our Underſtanding as this bodily Light is no Man may think God hath ſo little reſpect to
to our Senſe, purely ſpiritual and tranſcendently our Infirmities, as to impoſe upon us impoflible
Glorious; and let it deſire to wonder at that Tasks, we muſt know, that ſince the Soul of Man
which it can never conceive : How ſhould this in this State of frail Mortality, is not capable of
Light be inacceſſible, if it were ſuch as our ei- a perpetual Act of ſuch an intuition of God, here
ther Senſe or Reaſon could attain unto?
is neceſſary uſe of a juít Diſtinction : As the
School therefore is wont to diſtinguiſh of Inten-
tions, ſo muft we here of the Apprehenfion of
God, which is either actual, or habitual, or vir-
SECT. VI.
tual. Actual, when our Cogitations are taken
up, and directly employed in the meet Confidera-
Hen we have attained to this comfortable tion of the bleſſed Deity, and the Things thereto
and heavenly Illumination, there muſt be, appertaining; Habitual, when we have a fettled
in the fixth place, a fixing of the Eye upon this kind of holy Diſpofition and Aptitude inclining
beatifical Object, ſo as it may be free from Di- us ever to theſe Divine Thoughts, ready ſtill to
ftraction and Wandring. Certainly, there is no- bring them forth into act, upon every leaſt Mo-
thing more apt to be miſcarried than the Eye ; tion : Virtual, betwixt both theſe, being neither
every new Sight wins it away from that which ſo quick and agile as the a&ual, nor yet ſo dull
laſt allured it. It is not hard or unuſual to have and flagging as the habitual (which may be in-
fome ſudden ſhort Glimpſes of this happy Viſion, cident to a Man whether ſleeping, or otherwiſe
which yet the next Toy fetches off, and makes us buſied) when by the Power of an heavenly Diſpo-
to forget ; like as the laſt Wave waſheth off the ſition wrought in the Mind, we are ſo affected,
Impreſſion of the former : What are we the bet- as that divine Thoughts are become the conſtant
ter for this, than that Patient, who having the though inſenſible ) Gueſts of the Soul, whilft
Film too early raiſed from his Eye, fees the Light the Virtue of that original Illumination ſticks ſtill
for the preſent, but fhall never ſee any more? by us, and is, in a fort, derived into all our ſub-
Would we fee God to purpoſe ? When we have ſequent Cogitations ; leaving in them perpetual
once ſet Eye upon him, we may not fuffer our Remainders of the holy Effects of the deeply-
felves, by any means, to loſe the fight of him wrought, and well-grounded Apprehenfion 0€
God.

W'

LIB. I. The Remedy of Prophaneneſs.
202
God. As in a Pilgrim towards the Holy Land, sa dovod
there are not always actual Thoughts concerning
SEC T. VII.
his Way, or End, yet there is ſtill an habitual
Reſolution to begin and compaſs that Journey,
UL
Pon this conſtant fixedneſs of our Thoughts
and a ſecret Power of his continued Will to put on God, there cannot but follow (in the
forward his Steps to that purpoſe ; there being a ſeventh place) a marvellous Delight and Com-
certain Impreſſion remaining in the motive Fa- placency of the Soul in ſo bleſſed an Object :
culty, which ſtill inſenſibly ftirs him towards the neither is it eaſie to determine whether of theſe
Place defired. Neither is it unuſual (even in Na- do more juſtly challenge a Precedency in the
ture ) to ſee many Effects continuing, when the Heart ; whether the Eye be ſo fixed, becauſe it is
Motion of the Cauſe by which they were wrought well pleaſed with the Sight, or whether it be fa
ceafeth; as when ſome deep Bell is rung to the pleaſed and raviſhed with that happy Sight, be-
height, the Noiſe continues fome time in the cauſe it is ſo fixed; whatſoever theſe two are in
Air, after the Clapper is filent: Or, when a Stone the Order of Nature, I am ſure in Time they are
is caſt into the Water, the Circles that are cauſed inſeparable ; neither is it poſſible for any Man
by it are enlarged and multiplied, after the Stone to ſee God as intereſſed in him, and not to love
lies ſtill in the bottom.
him, and take pleaſure in him : As a Stranger, as
However, therefore we cannot hope in this Life an Enemy or Avenger, even Devils and repro-
(through our manifold Weakneſſes and Diſtracti- bate Souls behold him, to their Regret and Tor-
ons) to attain unto the ſteddy continuance of the ment; if I may not ſay, they rather ſee his An-
actual view of him that is inviſible, yet, to the ger and Judgment than himſelf; but never Eye
habitual and virtual Power of apprehending him, can ſee him as his God, and not be taken with
we may (through the Goodneſs of him whom infinite Delight : for that abſolute Goodneſs (ou!
we ſtrive to ſee ) happily aſpire.
of which no Man can contemplate God) can be
Neither may we he wanting to our ſelves in no other than infinitely amiable. And if in the
taking all occaſions of renewing theſe our actual ſeeing of God we be (as the School hath taught
Viſions of God, both ſet, and caſual : there is no us to ſpeak) unitively carried into him, how can
thing that we can ſee which doth not put us in we chuſe but in this Act be affected with Joy un-
mind of God : What Creature is there, wherein fpeakable and glorious? In thy preſence, ſaith the
we do not
efpy fome Footſteps of a Deity ? Eve- Pfalmift, is the fulneſs of Foy, and at thy right-hand
ry Herb, Flower, Leaf in our Garden; every are Pleaſures for evermore. In fumm therefore, if
Bird and Fly in the Air ; every Ant and Worm in when our Eyes being freed from all natural In-
the Ground; every Spider in our Window, ſpeaks diſpoſitions, and both inward and outward Impe-
the Omnipotence and infinite Wiſdom of their diments, we have ſo this bleſſed Object preſented
Creator : None of theſe may paſs us without before us, as that there is an Exaltation and For-
fome fruitful Monition of acknowledging a Di- tification of our Sight, and thereupon a traje&ti-
vine Hand. But beſides theſe, it will be requiſite on of the viſual Beams through all earthly Occur-
for us, every Morning to ſeaſon our Thoughts rents, and a divine Irradiation of the Underſtand,
with a ſerious Renovation of our awful Appre-ing, and a ftedfaſt fixing of the Eye upon this
henſions of our God; and not to take off our Hand, happy Object without Wandring and Diſtra&ion,
till we have wrought our Hearts to ſome good not without a wonderful Delight and Joy in the
competency of right and holy Conceits of that God of all Comfort, whom we apprehend; we
glorious Majeſty ; the Efficacy whereof may di- do now effectually borrow Moſes's Eyes, and, as he
late it ſelf to the whole following Day; which did, ſee the Inviſible.
may be often revived by our frequent Ejaculati-
ons : But above all other, when we have to do
with God, in the ſet immediate Exerciſes of his
Services, and our heavenly Devotions, we muſt
endeavour (to our utmoſt ) to ſharpen our Eyes
SECT. VIII.
to a ſpiritual Perſpicacity, ſtriving to fee him
whom we ſpake unto, and who ſpeaks unto us, PUT as all good Things are difficult, and all
BUD
as he hath pleaſed to reveal himſelf. But over Difficulties full of diſcouragement, unleſs
and beſide all theſe, even when we have no Pro- they be marched with a countervailable Benefit,
vocations from any particular Occaſion, it muſt (in which Caſes they do rather wher than turn
be our continual Care to labour with our God, the Edge of our Deſires) let us ſee what Confi-
that it would pleaſe him to work us to ſuch an derations of Profit, ariſing from this noble Act,
holy and heavenly Diſpoſition, as that, whatever may ftir up our languiſhing Hearts to the Endea-
our Employments may be, we may never want vour and Performance thereof. There are Adi-
che Comfort of a virtual and habitual enjoying ons which carrying nothing but Danger and
the fight of God; ſo as the Power and Efficacy Trouble in the Mouth of them, had need to be
of our firſt well-taken Apprehenſion may run on, drawn on with the Promiſe of an external Re-
through all the following Actions and Events both ward; there are thoſe which carry in them their
of our Life and Death,
boo own Recompence; ſuch is this we have in hand
What can there be out of it ſelf ſo good as it?
When we take Pains to put our felves into ſome
Theatre, or Court, or ſome pompous Triumph,
we have no other End but to ſee: And yet how
poor and unſatisfying is that Spectacle, and fuch,
as wherein our frivolous Curioſity Thuts up in
C $ $ $ 4
Empti,
The Remedy of Prophaneneſs.
204
Lib. I.
NO
j
omnis caro,
Gerf. de 4
domibus.
Emptineſs and Diſcontentment? How juftly then to ſuffer it ſelf to be tranfported with the Traſh
are we ambitious of this Proſpect, wherein to but and Toys of this vain and tranſitory World.
ſee is to be bleſſed. It is no News to fee Wan-
tons tranſported from themſelves with the fight
of a beautiful Face, though ſuch perhaps, as
wherein they can never hope to have any Intereſt;
and ſome curious Eyes no leſs taken with an ex-
SECT. IX.
quiſite Pidure, which yet ſhall never be theirs ;
how can we be other than raviſhed with an hea-
O whit inferiour to this Benefit is the fe-
venly Delight and Pleaſure, in ſo ſeeing the infi cond ; that this Sight of the Inviſible is a
nite Beauty of the God of Spirits, as that our notable and prevalent Means to reſtrain us from
Sight cannot be fevered from Fruition ? The Ac ſinning: For how dares he ſin that ſees God ever
it ſelf is an abundant Remuneration, yet doth it before him ? Whom he knows of ſo pure Eyes,
not want many ſweet and beneficial Conſe- that he deteſts the leaſt Motion to Evil: of ſo
quences, which do juſtly quicken our Deſires to Almighty Power, as to revenge it everlaſtingly.
attain unto che Practice of it: Whereof it is not It was a poor Thought of him (who yet could
the meaneſt, that whoever hath happily aſpired know no better, that he who would diffuade him-
thereunto cannot be carried away with earthly felf from a ſecret Wickedneſs
, ſhould ſuppoſe a
Vanities; what poor Things are theſe in compa- grave Cato, or ſome other ſuch auſtere frowning
riſon of thoſe inviſible Glories ? Alas, what was Cenfor, to be by him, looking upon his Actions
the Pleaſure and Riches of the Court of Egypt in as if the ſhame or fear of ſuch a Witneſs were a
the Eyes of Moſes, when he had once ſeen his ſufficient coertion from Evil : he that hath no
God? It is a true Word that of the Eyes to ſee a God, may ſcare himſelf with the
Guftato fpi Chancellor of Paris, When a Man imagined ſight of a Man ſomewhat better than
ritu delipit hath taited once of the Spirit, all himſelf; but he who hath the Grace to ſee the
Fleſh is favourleſs. Surely, when Inviſible, finds a ſtronger Reftraint in that Pre-
once the choſen Veſſel had been fence than if he were looked on by Millions of
wrapp'd into the third Heaven, and Witneſſes, Judges, Executioners. Yet, as this
feen thoſe unutterable Magnificencies of the Di- Sight is mutual, (ours of God, and God's of us
vine Majeſty, who can wonder, if he looked ever the good Heart finds a more powerful Reftri&ion
after with Scorn and Pity upon all the glittering in his ſeeing of God, than in God's feeing of
Poverty of this inferiour World ? Go then ye him : if there be more Fear in this, there is more
poorly great Ones of the World, and admire the Love in the other ; for, ſince this holy Viſion of
Piles of
your Treaſures, the Statelineſs of your God is ever joined with ſome warmth of good
Stru&ures, the Sound of your Titles, the Extent Affection to that prime and infinite Goodneſs, the
of your Territories ; but know, that he who hath very Apprehenſion of that unſpeakable Lovelineſs
feen the leaſt glimpſe of the Inviſible, knows how which is in him more effectually curbeth all evil
to commiſerate your Felicity, and wonders what Deſires in us, than the expectation of any Dan-
ye can ſee in all theſe worth your Admiration and ger that can threaren us : How can I
Purſuit : What Joy and Triumph was among the do this great evil, and ſin againft God, Gen. 39. 9.
Fews when they ſaw the Foundation of the fe- faith good Foſeph : the sin affrights
cond Temple laid ? Yet thoſe ancient Prieſts and him more than the Suffering, and the Offence of
Levites, whoſe Eyes had ſeen the Glory of the a God more than his own Danger.
former Temple, wept, and cried as loud as the The Spirit of God hath thought fit to ſpecifie
reſt ſhouted. Thoſe that know no better may re the third Benefit, upon occaſion of the mention
joyce and exult
theſe wordly Contentments ; of Moſes's Viſion of God; He endured, as ſeeing
but thoſe who have had but a blink of the Beauty him who is inviſible. As this fight therefore hath
of Heaven, can look upon them no otherwiſe Power to withhold us from doing Evil, fo alſo to
than with an overly contemptuouſneſs. I won- uphold us in the ſuffering of Evil. What but
der not if good old Simeon were content to have Cheerfulneſs and Eaſe could holy Stephen find in
his Eyes cloſed for ever, when he had once ſeen the Stones of his enraged Murtherers, when
the Son of God; whatever he ſhould ſee after- through that Hail-ſtorm he could ſee his Jeſus
wards would but abaſe thoſe Eyes that had been ſtanding at the Right-hand of God, ready to re-
bleſſed with the Face of his Saviour. It was no venge and crown him? What a pleaſing Walk
ill Conceit of the wiſe Orator, that he who had did the three Children find in Nebuchadnezzar's
once known and conſidered the Magnitude of the Furnace, whilſt the Son of God made
up
the
World, could never after admire any Thing: fourth ? What Bath was ſo fuppling and delight-
Surely we may more juſtly ſay, That he who hath ful as the Rack of Theodorus the Martyr, whilſt
duly taken into his Thoughts the Conſideration God's Angel wip'd and refreſhed his diſtended
of the infinite Power, Wiſdom, Goodneſs of the Joints ? With what Confidence and Reſolution
Great God of the World, cannot think the World did the Father of the Faithful break through all
it ſelf worthy of his Wonder. As ſome great Troubles and Temptations, when he
Peer therefore, that hath been uſed to ſtately heard God ſay, Fear not, Abraham, I Gen. 15. 1.
Shews, and courtly Magnificence, doth not vouch am thy ſhield, and thy exceeding great
ſafe ſo much as to caſt his Eye towards the reward. Certainly all Fear and Diſcouragement
mean worthlefs Gewgaws of a Pedlar’s Stall, ariſes from a Conceit of our own Weakneſs
, and
(which yet filly Children behold with great Plea- an Adverſaries Power and Advantage; take away
fure and Admiration ) ſo the Soul that hath been theſe two, and the Mind of Man remains un-
enured to the fight of the Divine Majeſty, ſcorns daunted : and both theſe vaniſh at the ſight of
the

Lib. I.
The Remedy of Prophanenefs.
205
Revel. 2. 7.
the Inviſible ; for, what Weakneſs can we appre-1 Eyes fixall ſee him whom then bave pierced; we ſee
hend when God is our Strength? Or, what Ad- ſo much of God (in the way of our Bliſs) as we
verſary can we fear when the Almighty is with enjoy. I know not how, the Eye in theſe ſpirit
us ? Good Ezekiah was never ſo much ſcared with tual Objects (betwixt which and us there is a
all the Bravings of Rabſhakeh, as when he ſaid, gracious Relation) hath a certain kind of appli-
Am I come up bither without the Lord? Had God catory Faculty, which in theſe material Things
taken part againſt his degenerated People, what it wanteth. O taſte, and ſee (faith the Pfalmift)
could the Arm of Fleſh have availed for their De bow Sweet the Lord is; as if our Sight were more
fence? As contrarily, when he ſtrikes in, what inwardly apprehenſive of heavenly Pleaſure, than
can the Gates of Hell do? Is it Multitude that our moſt ſenſible Guſtation. In theſe bodily Oba
can give us Courage ? As Eliſha's Servant ſaid, jects, either there is no Opération upon the Senſe;
There are more with us than againſt us: Is it or to no purpoſe; the Eye is never the warmeſ
Strength ? Behold, the weakneſs of God, is for ſeeing a Fire afar off, nor the colder for bes
ſtronger than Men, than Devils. How juſtly do holding Ice; we are no whit the richer for fee-
we contemn all viſible Powers when we ſee the ing Heaps of Treaſure, nor the fairer for view-
inviſible? When we ſee him, not empty-handed, ing another's Beauty : But ſuch a powerful and
but ſtanding ready with a Crown of glorious Influence there is of God into our ſpiri-
Glory, to reward our Conqueſt ; tual Senſes, that we cannot ſee him by the Eye of
Vincenti dabitur : Are we therefore our Faith here, and not be the happier ; we can
shall be giv
perſecuted for profeſſing the Truth not ſee him above by the Eye of our ſeparated
of the Goſpel, and caſt into a dark Souls, and not be perfe&tly glorious : and the one
and defolate Dungeon, where no glimmering of of theſe doth neceſſarily make way for the
Light is allowed to look in upon
us ; where we other: For, what is Grace here but Glory be-
are ſo far from being ſuffered to ſee our Friends, gun? And what is Glory above but Grace per-
that we cannot fee fo much as the Face of our feeted? Whoſoever therefore here hath pitch'd
Keeper ? Lo, even there, and thence, we may the Eye of his Faith upon the Inviſible, doth but
yet ſee the Inviſible, and (in ſpight of Malice) continue his Proſpea when he comes to Hea-
in his Light we can ſee Light. Do we lie groan- ven; the Place is changed, the Object is the
ing upon the painful Bed of our Sickneſs, cloſing ſame, the At more compleat. As then we do
our Curtains about us to keep out the Light, ever look to have our Eyes bleſſed with the per-
which now grows offenſive to our Sight : Yea, petual Vifion of God in the higheſt Heavens,
doth Death begin to feiſe upon our Eyes, and to let us acquaint them before-hand with the con-
dim and thicken our Sight, ſo as now we cannot ſtant and continual Sight of him in this Vale of
diſcern our deareſt Friends, that ſtand ready to Mortality.
cloſe them for us? Yet, even then may we moſt
clearly ſee the Inviſible ; and that Sight is able
to cheer us up againſt all the Pangs and Ter-
rors of Death, and to make us triumph even in
dying.
SECT. XI.

To him that
overcomes it
O ſooner have our Eyes been thus lifted
up above the Hills, to the fight of the In-
viſible, than they muſt be inſtantly caſt down,
and turned inwards, to ſee our own Wretched
neſs, how weak and poor we are, how frail, how
SECT. X.
er
jenter us into our Heaven? Bleſſed are the how obnoxious to all Sin and Miſery. Contra-
pure
in heart, (faith our Saviour upon the Mount) rieties make all Things better diſcerned, and
for they shall ſee God. Lo, he that only can give ſurely however it be commonly ſeen , that the
Bleſſedneſs, hath promiſed it to the Pure; and nearneſs of the Object is an hindrance to the
he that beſt knows wherein Bleſſedneſs conſiſts, Sight; yet here, the more cloſely we behold our
tells us it is in the ſeeing of God. The bleſſed own Condition, the more clearly we ſhall diſcern,
Spirits above, both Angels and Souls of the de- and the more fully ſhall we be convinced of this
parted Saints, ſee him clearly, without any Veil unpleaſing Truth. It is not for us to look back
drawn over their glorified Eyes; we wretched (like the Heirs of fome decaied Houſe) at what
Pilgrims here on Earth, muft ſee him as we may; we were : Who ever was the better for a paſt
there is too much Clay in our Eyes, and too ma- Happineſs? Alas, what are we now ? Miſerable
ny, and too groſs Vapours of Ignorance and Infi- Duſt and Alhes; Earth at the beſt; at the worſt,
delity betwixt us and him, for a full and perfect Hell
. Our Being is Vanity, our Subſtance Core
Viſion : Yet even here, we ſee him truly, though ruption ; our Life is but a blaſt, our Fleſh Worms,
not clearly; and the ſtronger our Faith is, the meat ; our Beginning impotent, above all Crea-
clearer is our Sight; and the clearer our Sight is, tures, (even Worms can crawl forward ſo foon
the greater is our Meaſure of Bleſſedneſs. Nei as they are, ſo cannot we; our Continuance
ther is it a meer Preſence, or a bare ſimple Vi- fhort and troubleſome, our End grievous : Who
fion which doch either inchoate or perfect our can aſſure himſelf of one Minute of Time, of
Happineſs : We find there was a Day when the one Dram of Contentment But, woe is me,
Sons of God came to preſent them- other Creatures are frail too, none but Man is
Job 1.6. ſelves before the Lord, and Satan finful ; our Soul is not more excellent, than this
Zech. 12. ID,
came alſo among them; and the wicked | Tainture of it is odious and deadly; our Com
pofirion
206
LIB. I.
The Remedy of Prophaneneſs.


poſition lays us open to Mortality, but our Sin the Third Heaven, as tired with this Clog, could
expoſes us to the eternal Wrath of God, and the fay, O wretched Man that I am, who shall deli-
Iſſue of it, eternal Damnation. The Grave waits ver me from this body of death ? Bleſſed Apoſtle, if
for us, as Men; Hell, as Sinners. Beaſts com- thou wert fo ſenſible of thy in-dwelling Cor-
pare with us in our Being ; in our ſinning De- ruptions, who kneweſt nothing by thy ſelf, how
vils inſult over us. And now, ſince the Spring muſt our Hearts needs rend with Shame and Sora
is foul, how can the Streams be clear ? Alas, row, who are guilty of ſo many thouſand Tranſ-
what Act of ours is free from this woful Pollu-greſſions, which our Impotence can neither a-
tion? Who eats, or drinks, or ſleeps, or moves, void nor expiate? How juſtly do we fear God,
or talks, or thinks, or hears, or prays without ſince we have deferved to be under ſo deep á
it ? Even he that was bleſſed with the Sight of Condemnation ?
bordon
20
Of
Vabadiiy
DO OB olanda word
Sebab Dom i GLOM
and Womens de Ton word
ve Wha
Sonido
Startovala som sa stalo
how loom or to w no se
V tome is the
00
Prod
Hors
Sol 30 ml
90
ng to SEO
no SHOWER
on Jordan
COM
207
Solid
Of the Sight and Fear of the
ALMIGHTY.
The Second BOOK.
T
And this ſhall be beſt done by the Conſideration
SECT. I.
of the Effects of both : even in meaner Matters,
we cannot attain to the knowledge of Things by
Hus therefore when a Man ſhall have their Cauſes, but are glad to take up with this fe-
ſtedfaſtly fixed his Eyes upon the dread condary Information : How much more in the
Majeſty of an ever-preſent God, and higheſt of all Cauſes, in whom there is nothing
upon the deplored Wretchedneſs of his but Tranſendency and Infiniteneſs? We ſhall
own Condition, he ſhall be in a meet Capacity therefore moſt feelingly adore the infinite Greaca
to receive this holy Fear, whereof we treat: neſs of God, upon repreſenting unto our ſelves
neither indeed is it poſſible for him to ſee that the wonderful Work of his Creation, and his infi-
all-glorious Preſence, and not preſently there- nite Goodneſs in the no lefs wonderful Work of
upon find himſelf affected with a trembling kind our Redemption: For (as the great
of Awfulneſs ; neither can he look upon his own Doctor of the Gentiles moſt divinely) Rom. 1. 20,
Vileneſs, without an humble and baſhful dejection the inviſible things of God from the Crea-
of Soul : but when he ſhall ſee both
theſe at once, tion of the World are clearly ſeen, being underſtood by
and compare his own ſhameful Eſtate with the the things that are made, even his eternal Power and
dreadful, incomprehenſible Majeſty of the Great Godhead. Even ſo, O God, if we cannot ſee thee,
God ; his own Impotence, with that Almighty we cannot but ſee the World that thou haſt made
Power; his own Sinfulneſs, with that infinite Pu- and in that we ſee ſome glimpſes of thee. When
rity and Juſtice ; his own Miſery, with the Glo- we behold ſome goodly Pile of Building, or ſome
ry of that immenfe Mercy, how can he chuſe admirable Picture, or ſome rarely artificial En-
but be wholly poffeffed with a devout Shivering, gine, our firſt Queſtion uſes to be, who made it ?
and religious Aſtoniſhment ? The Heart then thus And we judge of
, and admire the Skill of the
tempered with the high Thoughts of a God, and Workman, by the excellent Contrivance of the
the humble Conceits of our felves, is fit for the Work: How can we do otherwiſe in this mighty
Impreſſion of this Fear, which is no other than an and goodly Frame of thy Univerſe ? Lord, what
awful Diſpoſition of the Soul to God; wherein a World is this of thine which we ſee? What a
there is a double Stamp or Signature; the one is vaſt, what a beautiful Fabrick is this above and
an inward Adoration of the Majeſty ſeen and about us ? Lo, thou that madeft ſuch an Heaven,
acknowledged ; the other, a tender and filial Care canſt thou be other than infinitely Glorious ? O
of being ſecretly approved of God; and of avoid the Power and Wiſdom of ſuch a Creator ! Eve-
ing the Diſpleaſure and Offence of that God ry Star is a World alone, the leaſt of thoſe Globes
whom we lo adore. The firſt, is a continual of Light are far greater than this our whole in-
bowing the Knees of our Hearts to that Great feriour World of Earth and Waters, (which we
and Holy God, both in wardly bleſſing and prai-think ſcarce meaſurable ;) and what a World of
fing him in all his Divine Attributes, in his in- theſe lightſome Worlds halt thou marſhalled toge
finite Power, Wiſdom, Juſtice, Mercy and Truth; ther in that one Firmament ? And yet what room
and humbly ſubmitting and reſigning our ſelves haft thou left in that large Contignation for
wholly to his Divine Pleaſure in all Things, whe- more? So as the vacant Space betwixt one Star
ther for his diſpoſing or chaſtiſing.
and another is more in extent than that which is
filled. In how exact a Regularity do theſe Ceie-
ftial Bodies move ever ſince their firſt ſetting
SECT. II.
forth, without all Variation of the Time or Place
of their riſing or ſetting, without all change of
LL true Adoration begins from within ; their Influences ? In what Point and Minute
even the Soul hath the fame Parts and Po- Adam's new created Eyes ſaw them begin and
ftures with the Body, as therefore it hath Eyes to fut up their Diurnal Motions, we, his late Poſte-
ſee, ſo it hath a Tongue to ſpeak unto, and a rity, upon that ſame Day and in the fame Cli-
Knee to bend unto the Majeſty of the Almighty. mate find them ſtill. How have they looked up-
Shortly then, we fhall inwardly adore the God on their Spectators in Millions of changed Gene
of Heaven, when our Hearts are wrought to be rations, and are itill where they were, looking
awfully affected to the Acknowledgment, chiefly ſtill for more ? But, above the reſt, who can but
of his infinite Greatneſs and infinite Goodneſs. be aſtoniſhed at that conſtant Miracle of Nature,

A
208
The Remedy of Prophaneneſs. LIB. II.

the glorious Sun, by whoſe Beams all the higher goodly Frame of his Body, erected and employed
and lower World is illuminated, and by whoſe ſole for the Harbour of a ſpiritual and immortal Soul
Benefit we have uſe of our Eyes? O God, what can chuſe but ſay, I will praiſe thee, for I am fear-
were the World without it but a vaſt and fullen fully and wonderfully made ?
Dungeon of Confuſion and Horror; and, with
it, what a Theatre of Beauty and Wonder What -- -
fartheft abfence; and yet, even then ſome
SE C T. III.
hidrauen Light, diffuſe themſelves through the Aia: Sworld, we is enough to fetch us upon our
and forbid the Darkneſs to be abſolute. O what
an Hell were utter Darkneſs : What a reviving Knees, and to ſtrike an holy Awe into us, to
and glorious Spectacle it is, when the Morning think that in him we live, and move, and have
opens the Curtains of Heaven, and ſhews the our being : For, in theſe our particular Obliga-
riſing Majeſiy of that great Ruler of the Day ! tions, there is a mixed Senſe both of the Great-
Which too many Eyes have ſeen with Adoration, nefs and Goodneſs of our God; which, as it ma-
never any law without Wonder and Benedi&tion: nifeftly ſhews it ſelf in the wondrous Work of our
And if thy Creature be ſuch, what, O, what are excellent Creation, ſo moſt of all magnifies it felf
thou that haft made it? As for that other faithful in the exceedingly gracious Work of our Re-
Witneſs in Heaven, what a clear and laſting Te- demption : Great is thy Mercy that thou maiſt be fear-
ſtimony doth it give to all Beholders of thine ed, ſaith the ſweet Singer of Iſrael. Lo, Power
Omnipotence ? always, and yet never changing; doth not more command this holy Fear, than
ſtill uniform in her conſtant Variations, ſtill regu- Mercy doth, though both here meet together;
lar in the multiplicity of her Movings : 'And, o for as there was infinite Mercy mixed with Power
God, what a Train doth that great Queen of in thus creating us, ſo alſo there is a no leſs
Heaven ( by thine appointment ) draw after her? mighty Power mixed with infinite Mercy in our
No lefs than this vaft Element of Waters, ſo ma- Redemption. What Heart can but awfully adore
ny thouſand Miles diſtant from her Sphere : She thy Sovereign Mercy, O bleſſed God, the Father
moves in Heaven, the Sea follows her in this infe- of our Lord Jeſus Chriſt, in ſending thine only
riour Orb, and meaſures his Paces by hers : How and coequal Son, the Son of thy Love, the Son of
deep, how ſpacious, how reſtleſly turbulent is that thine eternal Effence, out of thy Boſom, down
liquid Body? And how tamed and confined by from the height of Celeſtial Glory, into this Vale
thine Almightineſs? How juſtly didſt thou expo- of Tears and Death, to abaſe himſelf in the
ſtulate with thy People of old, by ſuſception of our Nature, to cloath himſelf with
thy Prophet Feremy, Fear ye not me, the Rags of our Humanity, to endure Temptati-
faith the Lord, wvill ye not tremble at on, Shame, Death, for us? O bleſſed Jeſu, the
my preſence, which have placed the Sand for the bounds Redeemer of Mankind, what Soul can be capa-
of the Sea by a perpetual decree, that it cannot paſs it? ble of a fufficient Adoration of thine unconceiva-
And though the Waves thereof toſs themſelves, yet they ble Mercy, in thy mean and deſpicable Incarna-
cannot prevail ; though they roar, yet can they not paſs tion, in thy miferable and toilfome Life, in thy
over it. And what a ſtupendious Work of Omni- bloody Agony, in thine ignominious and torment-
potence is it, that thou, O God, haft hanged up ing Paffion, in thy woful ſenſe of thy Father's
this huge Globe of Water and Earth in the midit Wrath in our ſtead; and laſtly, in thy bitter and
of a yielding Air, without any Stay or Foundation painful death? Thou that kneweſt no Sin wert
fave thine own eternal Decree! How wonderful made Sin for us ; thou that art Omnipotent
art thou in thy mighty Winds! Which, whence wouldit die, and by thy death haſt victoriouſly
they come, and whither they go, thou only know- triumphed over Death and Hell. It is enough,
eft: In thy dreadful Thunders and Lightnings; O Saviour, it is more than enough, to raviſh our
in thy threatning Comets, and other fiery Exha- Hearts with Love, and to bruiſe them with a lo-
lations! With what marvellous variety of Crea-ving Fear. O bleſſed Spirit, the God of Com-
tures halt thou peopled all theſe thy roomy Ele-fort, who but thou only can make our Souls fen-
ments; all of ſeveral Kinds, Faſhions, Natures, fible of thy unſpeakable Mercy, in applying to
Diſpoſitions, Uſes; and yet all their innumerable us the wonderful Benefit of this our dear Re-
Motions, Actions, Events, are pre-determined, demption, in the great Work of our inchoare Re-
and over-ruled by thine All-wiſe and Almighty generation, in the mortifying of our evil and
Providence! What Man can but open his Eyes, corrupt Affections, in raiſing us to the Life of
and ſee round about him theſe Demonſtrations of Grace, and preparing us for the Life of Glory?
thy Divine Power and Wiſdom, and not inwardly O God, if Mercy be proper to attract Fear, how
praiſe thee in thine excellent Greatneſs ? For my muſt our Hearts, in all theſe Reſpects, needs be
own Practice, I cannot find a better Notion filled with all awful Regard unto thy Divine
whereby to work my Heart to an inward Adora- Bounty ? O how great is the goodneſs
tion of God than this ; Thou that haſt made all that thou haſt laid up for thoſe that fear Palm 31.22.
this great World, and guideft and governeſt it, thee, even before the Sons of Men ?
and filleſt and comprehendeſt it, being thy ſelf
infinite and incomprehenſible: And I am ſure
there can be no higher Repreſentation of the Di-
vine Greatneſs unto our felves. Although withal,
we may find enough at home ; for what Man
SECT
that looks no further than himſelf, and ſees the
Jer. 5. 22.
Lib. II.
The Remedy of Prophaneneſs.
209

Side
N
Eccl. 25.5.
Pſalm 2. II.
jure regio.
Hebr.
whole Mafi, and commanding all the Powers of
THE SECT. IV.
the Soul, and all the parts of the Body, to com
ply in a reverent Devotion; ſo chat, as we fear
TOW we may not think this inward Ado- the Lord whom we ſerve, ſo we ſerve the Lord
racion of the Greatneſs and Goodneſs of with fear.
God, to be one ſimple Act, but that which is
Where the Heart ſtoops, it cannot be but the
ſweetly compounded of the Improvement of ma- Knees muſt bend, the Eyes and Hands muſt be
ny holy Affe&tions; for there cannot but be Love lift up, and the whole Body will ſtrive to teſtifie
mixed with this Fear ; The fear of the Lord is the the inward Veneration ; as upon all Occaſions,
beginning of love: And this Fear muft ſo eſpecially when we have to deal with the Sala
be mixed with Joy, Rejoyce in him cred Affairs of God, and offer to preſent our
with trembling : And this Fear and felves to any of his immediate Services : Our Fear
Prov. 11. 26. Joy is ſtill mixed with Hope ; For in cannot be ſmothered in our Boſoms ; every thing
the fear of the Lord is ſtrong confidence ; that pertains to that infinite Majeſty muſt carry
Pfal. 33. 18.
and the Eye of the Lord is upon them from us due Teftifications of our Awe; his Name,
that fear him, upon them that hope in his his Word, his Services, his Houſe, his Meſſengers.
Mercy. As therefore we are wont to ſay, that our I cannot allow the ſuperſtitious Niceties of the
Bodies are not, neither can be, nouriſhed with Fews in the Matters of God; yet I find in their
any fimple Ingredient ; ſo may we truly ſay of Practice, many Things worthily imitable, ſuch as
our Souls, that they neither receive any Comfort favour of the Fear of their Father Iſaac, and ſuch
or Eſtabliſhment, nor execute any Powers of theirs as juftly ſhame our prophane Careléfneſs
.
by any fole ſingle Affection, but require a gra There is no wife Man but muſt needs miſlike
cious Mixture for both. As that Father ſaid of their curious Scruples concerning that ineffable
Obedience, we may truly fay of Grace, that it is Name, the Letters and Syllables whereof they
all copulative. Neither may we think, that one held in ſuch dreadful Reſpect, that they deemed
only Impreſſion of this holy Fear and inward Ado- it worthy of death for any but Sacred Lips, and
ration will ſerve the curn to ſeaſon all our follow-that but in fet Times and Places, to expreſs it ;
ing Diſpoſition and Carriage, but there muſt be as if the mention of it pierced the side of God,
a virtual continuation thereof in all the progreſs together with their own Heart; and, blorow
of our Lives. Our Schools do here ſeaſonably di- if the Name of God were written Schickard de
ſtinguiſh of Perpetuity , of, whether the ſecond upon their Fleſh, that Part might not
Ad, when all our ſeveral Motions and Actions be touched either with Water or the nisows9d
are ſo held on, as that there is no ceſſation or in-Ointment. But well may we learn this Point
termiſſion of their Performance ; ( which we of Wit and Grace from this firſt, (and then, the
cannot here expect, or, of the firſt Act, when only) People of God, nor rafhly, ſlightly, regard-
there is an habit of this inward Adoration ſettled leſly, to take the awful Name of God into our
upon thy Heart fo conſtantly, that it is never put Mouths, but to hear and ſpeak it (when occa-
off by whatever Occurrences ; ſo as whatſoever fion' is given ) with all Holineſs and dué Vene-
we do, whatſoever we endeavour, hath a ſecret ration, immobi
relation hereunto. And this ſecond Way we muſt There are thoſe that ſtumble at their Adorati-
attain unto, if ever we will aſpire to any Com-on at the bleſſed Name of Jeſus, preſcribed and
fort in the fruition of God's Preſence here upon practiſed by our Church, as unjuſtly conceiving
Earth, and our meet Diſpoſition towards him. Ithat we put a ſuperſtitious Holineſs in the very
have often thought of that deep and ſerious Que- ſound, and ſyllabical enunciation of the Word;
ſtion of the late judicious and honou- whereas it is the Perſon of that bleſſed Saviour, to
Mr. Samuel rable, Sir Fulke Grevil, Lord Brook, whom, upon this Occaſion, our Knees are bended:
(a Man worthy of a fairer Death, A Geſture ſo far out of the juſt reach of Blame,
Glocefter.
and everlaſting Memory) moved to that if it ſeemed good to the Wiſdom of the
a learned Kinſman of mine (much Church, to allot this reverent Reſpect to all, what-
intereſſed in that Noble Man) who when he was foever, the Names, whereby the Majeſty of God
diſcourſing of an incident Matter very conſidera- in the whole Sacred Trinity is ſignified and ex-
ble, was taken off with this quick Interrogation preſſed to Men, it were moſt meet to be accord-
of that wiſe and noble Perſon, What is that to the ingly exhibited unto them. And now, ſince it
Infinite ? As ſecretly implying, that all our hath without inhibition of the like regard to the
Thoughts and Diſcourſe muſt be reduced thither ; reft) pitched upon that Name, which intimating
and that they fail of their Ends if they be any and compriſing in it the whole gracious Work; and
other where terminated : It was a Word well be- immediate Author of our dear Redemption, hath
coming the profound Judgment, and quinteſſen- been expoſed to the reproach and oppoſition of
tial Notions of that rare, memorable Peer. And the gain-ſaying World; we cannot, (if we be not
certainly ſo it is ; if the Cogitations and Affecti-wanting to our filial Obedience ) detract our ob-
ons of our Hearts be not directed to the Glory ſervance of ſo ancient and pious an Inſtitution,
of that infinite God, both they are loſt, and we Never any Contempt was dared to be caft upon
in them.
the glorious Name of the Almighty, and abſolute
akniv olado Deity; only the ſtate of exinanition fubjected
the Son of God to the ſcorn and under-valuation
SECT. V. So allo? of the World: Juftly therefore hath our holy and
One To Stoms gracious Mother thought fit, and ordained, upon
Eligious Adoration begins in the Heart, but that Perſon and Name which ſeemed leſs honou-
reits not there; diffuſing it ſelf through the rable, and lay more open to Affront, to beſtow
Dddd
the
Burton, Arch.
deacon of

210
The Remedy of Prophaneneſs. LIB. II.
the more abundant Honour. In the mean time, Book, out of which we ſhall once be judged.
as ſhe is a profeſſed Encourager, and an indulgent Even that impure Alcoran of the Turks is forbida
Lover of all true Devotion, ſhe cannot but be den to be touched by any but pure Hands. It was
well pleaſed with whatſoever Expreffions of Re not the leaſt Praiſe of Carlo Boromeo,
verence we give to the Divine Majeſty, under the late Saint of Millan, that he would Ogier Apol.
whatſoever Terms, uttered by our well-advifed never read the Divine Scripture but Ballaci, &c.
and well-inſtructed Tongues.
upon his Knees. And if we profeſs
I have known, and honoured, as moſt worthy to bear no lefs inward Honour to that facred Vo-
a conſtant imitation, ſome devout Perſons, that lume, why ſhould we, how can we think it free
never durft mention the Name of God, in their for us to entertain it with an unmannerly Neg-
ordinary Communication, without uncovering of lect?
their Heads, or elevation of their Hands, or ſome
ſuch other Teſtimony of Reverence.
Yori
And certainly, if the Heart be fo throughly
SECT. VII.
poffeffed with a ſad Awe of that infinite Majeſty
as it ought, the Tongue dares not preſume in a S to the Name and Word, fo to the Servi-
A
ſudden Unmannerlinefs to blurt out the dreadful ces of God muft the Efficacy of our holy
Name of God; but ſhall both make way for it by Fear be diffuſed; and theſe, whether private or
a premiſed Deliberation, and attend it with a re-publick. If we pray, our Awe will call us either
verent Elocution. I am aſhamed to think how to a ſtanding on our Feer as Servants, or a bowing
far we are furpaſſed with the heatheniſh Piery: of our Knees as Suppliants
, or a proftration on
The ancient Grecians, and amongſt the reſt, Plato, our Faces as dejected Penitents : Neither when the
(as Suidas well obſerves) when they would ſwear Heart is a Camel can the Body be an Elephant.
by their Fupiter, out of the meer Dread and Re- What Prince would not fcorn the Rudenefs of a
verence of his Name, forbare to mention him ; fitting Petitioner? It was a juft Di og
breaking off their Oath with a pece zor, as thoſe ſtinction of Socrates of old, that to far Td sier den
that only dare to owe the reſt to their Thoughts.crifice is to give to God, to pray is to serios si tois
And Climas the Pythagorean, out of this regard, beg of God: and who is liberal as to Seois, to 3 év
would rather undergo a Mulet of three Talents caft away his Alms upon a ftout and
years airer
motors.
than fwear : Whilft the profane Mouths of many unreverent Beggar If we attend Plat. Apollo
Chriſtians make no difference in their Appellation God's Meſſage in the Mouth of his
between their God and their Servant. DOI:
O holy Servants, whether read or preached, our Fear
will frame us to a reverent Carriage of our Bodies,
eine
ſo as our very outward Deportment may really
Yine
ſeem to ſpeak the Words of the good Centu-
100 Obe SECT. VI. t 21
rion, Now we are all here preſent before
5050 TS
be obudo M God, to hear all things that are command-
A $ the Name, ſo the Word of our Maker ed thee of God: we fhall need no Law to vail our
challengeth an awful Regard from us, as ar
Bonnets, ſave that in our own Breaft. It was %
Reflection of that Fear we owe to the omnipotent great Word that Simeon the Son of Satach faid
Author of it. What Worlds of nice Caution have to the Jewiſh Prince and Prieſt, convented before
the Mafters of the Synagogue preſcribed to their the Sanbedrim, Thou ſtandeft not before
Diſciples, for their Demeanour towards the us, but before him that ſaid, Let the Talm. I
Book of the Law of their God? No Letter of World be made, and it was made: did OS
it might be writ without a Copy; no Line we think fo, how durſt we fit in a bold Saucineſs
of it without a Rule; and the Rule muſt be upon (whilft that great Embaffy is deliver'd) with our
the back of the Parchment; no Parchment might Hats on our Heads ? as if we acknowledged no
be imployed to this fervice, but that which is made Prefence but of our Inferiors ; yea, (that which is
of the skin of a clean Beaft no Word might be a ſhame to fay) thoſe very Apprentices who dare
written in a different Colour ; infomuch as when not cover their Heads ar home, where their Ma-
in the Pentateuch of Alexander the iter is alone, yet in God's Houſe, where they ſee
Idem Schi Great, the Name of Jehovah was (in him in a Throng of his Betters, waiting upon the
jure regio
pretence of Honour) written in Gol-Ordinances of the God of Heaven, think it free
den Characters, their great Rabbins for them equally, to put on, and to be no leſs Fel-
condemned the whole Volume to be lows with their Maſter, than he is with his Ma-
obliterated and defaced. No Man might touch it ker; as if the Place and Service gave a pub-
but with the Right-hand, and without a Kiſs of lick Privilege to all Comers of a profane Law-
Reverence; no Man might fit in the preſence of lefnefs
. Surely, the fame ground whereon the
it ; no Man might fo much as ſpit before it ; no Apoſtle built his Charge for the covering of the
Man might carry it behind him, but lay it next his Heads of the Women, ferves equally for the
E' Heart in his travel ; no Man might offer to read it uncovering the Heads of the Men,
but in a clean place; no Man might ſell it, tho' Becauſe of the Angels ; yea more, be- 1 Cor. 11. 10.
the Copy were moth-eaten, and himfelf half fami- cauſe of the God
of the Angels, who tads
hed. And is the Word of the Everlaſting God of by theſe viſible Angels of his Church ſpeaks to us,
leſs Worth and Authority now, than it hath been and follicites our Salvation. If we addreſs our
Or is there leſs cauſe of our Reverence of thoſe felves to the dreadful Myſteries of the bleſſed Sa-
divine Oracles than theirs. Certainly if they were crament of the Body and Blood of our Lord Jeſus,
fuperftitiouſly fcrupulous, it is not for us to be our Fear will bend our Knees in a meet Reverence
careleſly bovenly and neglective of that ſacred to that great and gracious Saviour, who is there
lively
Aets 1o. 33
A
•ckardus de
Hebræorum.
LIB. II.
211
The Remedy of Prophaneneſs.

N
lively repreſented, offered, given, ſealed up ro our It is recorded of St. Swithin, the (no
Souls; who at that heavenly Table, leſs famous than humble Biſhop of Matth. Welt
Ipfe conviva
is (as Saint Jerome truly) both the Wincheſter) that when he died, he gave monaft. 862,
& convivium
Ad Hedibiem. Gueſt and the Banquet. Neither can charge that his Body ſhould not in a-
the Heart that is ſeaſoned with true ny caſe be buried within the Church, but be laid
Piety be afraid of too lowly a participation of where his Grave might be wer with Rain, and on
the Lord of Glory ; but rather reſolves, that he is pen to Weather and Paſſengers:; I fuppoſe, as
not worthy of Knees who will not here bow conceiving that ſacred Place too good for the Re-
them : For who ſhould command them, if not pofitory of the beſt Carcaſſes.
their Maker, if not their Redeemer ? Away with Surely we cannot eaſily entertain too venerable
the Monſters of Opinion and Practice concerning an Opinion of the Habitation of the Almighty
this Sacrament ; Chriſt Jeſus is here really tendred if our Hearts have the Honour to be the ſpiritual
to us, and who can, who dares take him but on his Temples of God, we ſhall gladly give all due Ho-
Knees? What Poſture can we uſe with our Fel nour to his material Temples : and doubtleſs in all
lows, if we fit with our God and Saviour ? At our Experience, we ſhall ſo reſpect the Houſe as we
beſt, well may we ſay with the humble Centurion, are affected to the Owner. It was the Diſcipline
Lord, we are not worthy thou ſhouldeſt come under our and Practice of the Hetruſcans, from whom old
Roof: But if we prepare net both Souls and Rome learned much of her Skill in Auguries, and
Bodies to receive him reverently, our ſinful Rude- many Myſteries of Religion, that thoſe Deities
neſs ſhall make us utterly uncapable of ſo bleſſed whom they deſired to harbour in their own Breaft,
a Preſence.
as Virtue, Peace, Modeſty, ſhould have Temples
erected within their Walls; but thoſe which were
the Preſidents of Wars and Combuſtions, or Plea-
ſures and Senſuality (as Mars, Venus, Vulcan) ſhould
take up with Temples without their Walls : And
SECT. VIII.
even ſo it is, and will be ever with us; if we have
an holy regard to the God of Heaven, and adore
him as inhabiting our Bofoms, we cannot but
Either doth our awful Regard reach only to give all fair and venerable Reſpects to thoſe Hou-
the Actions of God's Service, but extends les which he hath taken up for his own Worſhip
it felf even to the very Houſe which is called by and Preſence,
his Name, the place where his Honour dwelleth :
For, as the Preſence of God gives an Holineſs to
what Place foever he is pleaſed
to fhew himſelf in,
(as the Sun carries an inſeparable Light wherefo-
SECT. IX.
ever it goes) ſo that Holineſs calls for a meet Ve-
neration from us. It was a fit Word for that good
Patriarch who ſware by his Fathers Fear, which (though Partners of our own Infirmities)
he ſpake of his Bethel, How dreadful is eſcape ſome ſenſible Reflections of our Fear. Ie
Gen. 35.53
this Place ? this is none other but the Houſe was the Rule of the Jews, that the
of God, this is the Gate of Heaven. The very Prince of the People, if he would Vi. Schickar-
ſeveral Diſtances and Diſtinctions that were ob- conſult God's Oracle, out of Reve- dum de jure
ſerved in the Temple of God at Feruſalem are fa- vence to that divine Pectoral, inult
mouſly known ; none might fit within the Verge reverently ſtand before that Prieſt
, who at other
thereof but the King ; all others either ſtood or times was bound to give lowly Obedience to his
kneeled. I have read of ſome Sects Sovereign Lord. What Great Alexander did to the
Rugianorum of Men ſo curiouſly ſcrupulous, that Jewiſh High Prieſt, who knows not? Neither
Sacerdos non their Prieſts were not allowed to hath the Practice of the godly Emperors in the
breathe in their Temple, but were Chriſtian Church, through all ſucceſſions of Ages,
Dei fui bali.
commanded (whilſt they went in to favoured of leſs Regard : Even the late Cæſar Fer-
bat, ne, Bc. ſweep the Floor) to hold their Wind, dinand, in the fight of our Engliſh, not long before
Hoſpinian.de (like thoſe that dive for Spunges at his End, together with his Empreſs, received ani
orig. Feftor.
Samos) to the utmoſt length of Time; Epiſcopal Benediction publickly upon their Knees.
Mahumetan.
Zago Zaba's
and when they would vent their ſup- Away with that inſolent Pomp of
Relation. preſſed Air, and change it for new, kiſſing of Toes, (which Fuſtus Lipfius Lipſius, ele-
to go forth of the Doors, and return juſtly called once foul and ſervile) fit Turpem &
with a freſh Supply. But we are ſure the Ethiopian for a Caligula, or Maximinus the young- fervilem.
Chriſtians are ſo holily mannerly, that they do er, or a Dioclefian : Away with the
not allow any Man ſo much as to ſpit in their proud horſing on Shoulders, or treading on Necks,
Churches; and if ſuch a Defilement happen, they or the lackeying of Princes. It was
cauſe it to be ſpeedily cleanſed. What ſhall we a moderate Word of Cardinal Za- Tract. de
then fay of the common Prophaneneſs of thoſe barel, concerning his great Maſter, Schiſm Inno-
carelefs Chriſtians that make no diſtinction betwixt So is he to be honoured that he be centii ſeptimi:
their Church and their Barn ; that care not to not adored. Surely when Religion Paulin. in vit,
look unto their foul Feet when they come under was at the beſt, great Peers thought it Sancti Amb,
this facred Roof; that with equal Irreverence ftum- | no ſcorn to kiſs the venerable Hands of
ble into God's Houſe and their Tavern ; that can their Spiritual Fathers, and did not grudge them
find no fitter Place for their Ambulatory, their eminent Titles of Honour. It was but a ſimple
Burſe, their Counting-houſe, their Sepulchre? | Port that Elijah carried in the World, who, after
Dddd 2
thag


Gen. 28. 170

intra ædem
tum emitte-
2 1 2
The Remedy of Propbaneneſs. LIB. II.

o de pédas,
CEP sjedde
Gerard. pag.
that aſtoniſhing Wonder of fetching down Fire | which I have read as reported of Pope
and Water froin Heaven, thought it Adrian, but I am ſure was ſpoken by Binius, &c.
1 Kin. 18.46. no Abaſement to be Abab's Lacqueya worthy Divine, within my time and
from Carmel to Fezreel ; yet Obadiah, knowledge, of the Univerfity of Cambridge (whoſe
who was high Steward to the King of Iſrael, even Labours are of much note and uſe in the Church
that day could fall on his Face to him, and ſay, of God) Mr. Perkins ; who, when he lay in his
Art thou that my Lord Elijah ? Not much greater laſt and killing Torment of the Stone, hearing the
was the State of thoſe Chriſtian Biſhops who be- By-ſtanders to pray for a mitigation of his Pain,
gan now to breathe from the bloody Perſecutions willed them not to pray for an eaſe of his Com-
of the Heathen Emperors; yet with what dear- plaint, but for an increaſe of his Patience. Theſe
nefs did that gracious Conſtantine (in whom this Speeches cannot proceed but from ſubdued, and
Illand is proud to challenge no ſmall Share) kiſs meek, and mortified Souls ; more intent upon the
thoſe Scars which they had received for the Name Glory of their Maker, than their own Peace and
of Chriſt? With what Titles did he dignify them? Relaxation. And certainly the Heart thus ſeaſon-
as one that ſaw Chriſt in their Faces, and meant ed cannot but be equally tempered to all Condi-
in their Perſons to honour his Saviour. And in- tions, as humbly acknowledging the ſame Hand,
deed, there is ſo cloſe and indiſſoluble a Relation both in good and evil. And therefore, even frying
betwixt Chriſt and his Meſſengers, that their mu- in Phalaris's Bull (as the Philoſopher
cual Intereſt can never be fevered. What Prince ſaid of a wiſe Man) will be able to
How pleaſant
doth not hold himſelf concerned in the Honours ſay Qudm ſuave? What was true of
or Affronts that are done to his Ambaſſadors ? that heathen Martyr Socrates, that, as Máscaireads,
Thoſe Keys which God hath committed to our in his Life-time he was not wont to
Hands, lock us ſo faſt to him, that no Power in change his Countenance upon any
de drapatei-
Earth or Hell can ſeparate us ; but ſtill that Word alteration of Events, fo when he 69s, &te of
χώματG,,
muſt ſtand faſt in Heaven, Hé that deſpiſeth you de- ſhould come to drink his Hemlock, as
TE mesos
Spiſeth me. In vain ſhall they therefore pretend Plato reports it, no difference could
w
to fear God that contemn and diſgrace their ſpiri- be deſcry'd either in his Hand or
tual Governors. There is a certain Face, no paleneſs in his Face, no Taugndole kar-
Plant, which our Herbaliſts call Her- trembling in his Hand, but a ſtedfaſt BrélatsPlat.
Apol&c.
642. bam impiam (or wicked Cudweed) whoſe and fearleſs taking of that fatal Cup,
younger Branches ſtill yield Flowers as if it differed not from the Wine of his Meals:
to overtop the elder: Such Weeds grow too rife Even this Reſolution was no other than an Ef-
abroad, it is an ill Soil that produceth them. I am fect of the Acknowledgment of that one God,
ſure that where the Heart is manured and ſeaſoned for which he ſuffered : If ſo, I cannot leſs magni-
with a true Fear of the Almighty, there cannot fy that Man for his Temper, than the Oracle did.
be but an awful regard to our fpiri- for his Wiſdom. But I can do no leſs than bleſs
tual Paſtors : Well are thoſe two and admire the known Courage and Patience of
Charges conjoined, Fear God and ho- thoſe Chriſtian Martyrs, who out of a loving
nour his Prieſts.
Fear of him that only can ſave, and caſt both
Bodies and Souls into Hell, deſpiſed Shame, Pain,
Death, and manfully inſulted upon their Perſecu-
tors. Bleſſed Ignatius could profeſs to challenge
SECT. X.
and provoke the furious Lion to his Dilaniation.
Bleſſed Cyprian could pray that the Tyrant would
Itherto having conſidered that part of holy not repent of the Purpoſe of dooming him to
Fear, which (conſiſting in an inward Ado- Death ; and that other holy Biſhop, when his
ration of God) exprefſeth it ſelf in the the awful Hand was threatned to be cut off, could ſay Seca
Reſpects to his Name, Word, Services, Houſe, ambas, cut off both. It is not for me to tranſcribe
Meſſengers; we deſcend to that other part which Volumes of Martyrologies. All that holy Army
conſiſts in our humble Subjection and Self-Refig- of conquering Saints began their Victories in an
nation to his good Pleaſure in all things, whether humble Awe of Him whoſe they were, and chear
to order or correct: The ſuffering part is the fully triumphed over Irons, and Racks, and Gib-
harder. It was a gracious Reſolution bers, and Wheels, and Fires, out of a meek and
1 Sam. 3. 18. of old Eli, It is the Lord, let him do obedient Submiſſion to the Will and Call of their
whatſoever he will : Surely that Man, ever-bleſſed God and moſt dear Redeemer. Info-
though he were but an ill Father to his worſe much as St. Chryfoftom profeffes to find Patterns and
Sons, yet he was a good Son to his Father in Parallels for himſelf in all varieties of Torments,
Heaven
i for nothing but a true filial Awe and whatſoever ſeveral Forms of Execution : And
could make the Heart thus pliant ; that repre- the bleſſed Apoſtle hath left us a red
ſents our felves to us as the Clay, and our God to Kalendar of theſe conſtant Witneſſes Heb. 11. 36,
us as the Potter; and therefore ſhews us how un- of God, whoſe Memory is ſtill on 37, 38.
juſtly we hould repine at any form or Uſe that Earth, their Crown in Heaven.
is by his Hand put upon us. I could envy that Neither is it thus only in the undaunted Suffer-
Word which is ſaid to have faln from the Mouth ings for the Cauſes of God, but our Awe ſubjects
of Francis of Aſſiſe, in his great Extre- us alſo to the good Will of God, in all whatſoever
Lib. 1. Con- mity, I thank thee, O Lord God, for all Changes of Eſtate. Do I ſmart with Aflictions?
my Pain ; and I beſeech thee (if thou I will bear the Indignation of the Lord,
think good) to add unto it an hundred-fold becauſe I have finned againſt him. I heid. Mich. 7.9.
more. Neither was it much different from that my peace, becauſe thou Lord baff done it.
DO
Eccl. 7.33•
H
. fruct
12.

Lib. II.
The Remedy of Prophaneneſs.
213
tent,
Do I abound in Bleſſings ? Who am I, though he were not to be beaten ; whereas the
2 Sam 7.18.
O Lord God, and what is my Father's Slave is only afraid of Stripes, not of Diſpleaſure.
houſe, that thou haſt brought me bitherto ? Out of this dear Awe to his Father in Heaven,
In both; I have learned in what condi- the truly Regenerate trembles to be but tempted,
Philip. 4. 11
tion Soever I am, to be therewith con and yet reſolves not to yield to any Aſſault, whe
ther proffers of Favour, or violence of Battery,
all is one : the obfirmed Soul will hold out, and
ſcorns ſo much as to look of what Colour the Slag
SECT. XI.
is ; as having learned to be no leſs afraid of Sin
than of Hell, and if the Option were given him,
Hus do we bow the Knees of our Hearts to whether he would rather ſin without Puniſhment,
God, in our Adoration of his Majeſty, both or be puniſhed without Sin, the choice would
in duly magnifying his Greatneſs and Goodneſs, not be difficult; any Torment were more eaſie
and in our humble fubmiſſion to his Holy and than the Conſcience of a Divine Diſpleaſure. It
gracious Pleaſure : there remains that other Sig- was a good, Joſeph's juſt Queſtion,
nature of our awful Diſpoſition, which conſiſts in How shall I do this great Wickedneſs and Gen. 39. 9.
a tender and child-like Care, both of his ſecret ſin againft God? Lo, it is the Sin that
Approbation of us, and of our avoidance of his he ſticks at, not the Judgment; as one that
Diſpleaſure, and our Offence towards him; theſe would have feared the Offence if there had been
two part not aſunder, for he that deſires to be ap no Hell : But, if it fall out that the renewed Per-
proved would be loth to diſpleaſe.
ſon (as it is incident to the moſt dutiful Chil-
The Heart that is rightly affected to God, is dren of God) be, through a violent Temptation,
ambitious above all Things under Heaven, of the and his own Infirmity, miſcarried into a known
fecret allowance of the Almighty, and therefore Sin, how much warm water doth it coſt him erę
is careful to paſs a continual and exact Inquiſition he can recover his wonted ſtate ? What Anxie-
upon all his Thoughts
, much more upon his Acti- ty, what Strife, what Torture, what Self-revenge,
ons, what Acceptation, or Cenſure they find what Ejaculations and Complaints, what unre-
above ; like as ſome timerous Child, upon every pining ſubjection to the Rod?" I have ſinned, whaç
Stitch that ſhe takes in her firſt Sampler, looks Shall I do to thee, O thou preferver of
tremblingly in the Face of her Miſtreſs
, to ſee Men? So I have ſeen a good-na- Job 7. 20.
how ſhe likes it ; as well knowing that the Law tur’d Child, that even after a ſharp
of God was not given us (as ſome whipping could not be quietted till he had ob-
Error Tho. have ſaid of Benedi&t's Rule) only to tained the Pardon, and evened the Brows of a
Aquin. Quod- profeſs, but to perform, and that ac- frowning Parent.
Hofpin in
cordingly the Conſcience fhall find And now, (as it is with little ones that have
either Peace or Tumult. As we are taken a knock with a late fall) the good Man
gul.Benediči. wont therefore to ſay of the Dove, walks hereafter with ſo much the more wary
that at the picking up of every Grain Foot, and is the more fearfully jealous of his own
the cafts her Eyes up to Heaven ; ſo will our god- Infirmity; and finding in himſelf but the very In-
ly Fear teach us to do after all our Speeches and clinations towards the firſt Motions of Evil, he is
Adions; for which Cauſe it will be neceſſary to careful, according to that wholſome
exerciſe our Hearts with very frequent (if not | Rule of a ſtrict Votary, ( Cogitationes Benedi&, reg.
continual ) Ejaculations. I remem- | malas mox ad Chriftum allidere) inftant- cap. 4.
Jo. Capgrave. ber the Story tells us of that famous ly to dalh his new-born evil Thoughts
Iriſh Saint (of whom there are many againft the Rock Chriſt. And henceforth, out of
Monuments in theſe Weſtern Parts ) that he was a ſuſpicion of the danger of Excefs, he dares not
wont to ſign himſelf no leſs than an hundred go to the further end of his Tether, but in a wiſe
times in an Hour : Away with all Superftition; and ſafe Rigour, abridges himſelf of ſome part of
although Cardinal Bellarmine tells us that Scope which he might be allowed to take,
Patricius,
(not improbably) that in the Pra- and will ſtint himſelf rather than laſh out. In-
In one of his
Prefaces to his
ctice of thoſe ancient Chriſtians, deed, right Reaſon teacheth us to keep aloof from
Controverſie. their croſſing was no other than a fi- offending that Power which we adore : The an-
lent kind of Invocation of that Savi- cient Almaines, holding their Rivers
our who was crucified for us. Surely I ſhould envy for gods, durft not waſh their Faces Mart. Dorza,
Sab.poſ de-
any Man that hath the Leiſure and Grace to lift with thoſe Waters, left they ſhould
up his Heart thus often to his God, let the Glance violate thoſe Deities : And the Jews Quadrag.
be never ſo ſhort ; neither can ſuch an one chuſe were taught not to dare to come
but be full of religious Fear. I like not the Faſhi near an Idolatrous Grove, though the Way were
on of the Euchites, that were all Prayer, and no never ſo direct and commodious. No wiſe Man,
Practice; but the mixture of theſe holy Eleva- however he might have firm footing upon the
tions of the Soul, with all our Adions, with all Edge of ſome high rocky Promontory, will ven-
Recreations, is ſo good and laudable, that who ture to walk within ſome Paces of that downfal;
ſoever is moſt frequent in it ſhall paſs with me for but much more will his Senſe and Judgment
moſt devout, and moſt converſant in Heaven. teach him to refrain from cafting himſelf head-
But the moſt proper and pregnant | long (like that deſperate Barbarian
"Iva go deos
Proof of this Fear of God is the fear in Xenophon) from that ſteep Preci- Xenoph. de
EV SA dedos.
Plur. Euthy-
of offending God, in which regard pice: The Fear of God therefore is exped. Cysi.
phr.
it is perfectly filial; the good Child a ſtrong retentive from Sin, neither
is afraid of diſpleaſing his Father, I can poflibly conſiſt (in whatſoever Soul) with a
Refo
lib. art. 20.
notis ad re-
minic. 4.
The Remedy of Prophaneneſs.
214
L I B. II.
Gen. 20. II.
Prov. 3.7.
Reſolution to offend. As then the Father of the fierceneſs of his Anger ? His Fury is poured out like Fire,
Faithful, when he came into Gerar, a Philiſtine Ci- and the Rocks are thrown down by him, faith the Pro-
ty, could ſtrongly argue that thoſe Heathens phet Nahum. Yet, Oh, what à Grief it is to fee,
would refrain from no Wickedneſs, that ſo dreadful a Power ſhould carry away no
. becauſe the fear of God was not in more Fear from us wretched Men, yea, even
that Place; fo, we may no leſs ir- from thoſe that are ready to fear where no Fear
refragably infer, where we ſee a Trade of preva- is Pains of Body, frowns of the Great, reſtraint
lent Wickedneſs there can be no fear of God. Wo of Liberty, loſs of Goods, who is it that fears not?
is me, what ſhall I ſay of this laſt Age, but the But, alas, to avoid theſe, Meń fear not to ven-
ſame that I muſt ſay of mine own. As this de ture upon the Diſpleaſure of him whoſe Anger is
crepit Body, therefore, by reaſon of the unequal Death, and who is able to caſt Body and Soul in-
temper of Humours, and the defect of radical to Hell Fire : So we have ſeen fond Children, that
Moiſture and Heat, cannot but be a Sewer of all to avoid a Bugbear have run into Fire or Water :
Diſeaſes ; ſo it is, ſo it will be, with the decaied ſo we have feen a ſtarting Jade, that
ſuddenly fly,
old Age of this great Body of the World, through ing from a Shadow, hath caſt himſelf into a Ditch.
want of the Fear of the ever-living We can but mourn in fecret for thoſe that have
Pfal. 119.136. God; Rivers of Waters, O God Mall no Tears to ſpend upon themſelves, and tremble
run down mine Eyes becauſé Men keep not for them that will needs gnaſh. If thoſe that are
thy Law. But what do I ſuggeſt to the obdured filthy will be filthy ftill; if fecure Men will ſet
Hearts of wilful Sinners, the ſweet and gracious up a Trade of finning, every good Heart will
Remedies of a loving Fear ? This Preſervative is take up Nehemiah's Reſolution, But so
for Children, ſturdy Rebels muſt expect other did nor I, becauſe of the fear of the Lord; Neh. 5. 15.
Receits : A Frown is an heavy Puniſhment to a and the Practice of holy Habakkuk, I
dutiful Son, Scourges and Scorpions are but trembled in my self that I might reſt in the Hab. 3.16.
enough for a rebellious Vaffal. I muſt lay before day of trouble : It is wiſe Solomon's good
ſuch an Hell of Vengeance,and ſhew them the hor- Experiment, (which he loved to re-
rible Tophet prepared of old, even that bottomleſs peat,) By the fear of the Lord Men de Prov. 16.6.
Pit of Perdition, and tell them of Rivers of Brim-part from evil: For they fay one to
ftone, of a Worm ever gnawing, of everlaſting another, (as the Tremelian Verſion
Burnings, of Weeping, Wailing, and Graſhing; hath it, in Malachi) The Lord hearken- Mal. 3. 16.
when the terrible Judge of the World eth and heareth : And how dare they,
2 Theff. 1.8. ſhall come in fiaming Fire, rendring how can they do amiſs in that Pre-
Vengeance to them that know not fence ? For, as the Saints ſay, after
God, and obey him not. And certainly, if the the Song of Mofes, and the Song of
Sinner had not an Infidel in his Boſom, the ex the Lamb, Great and marvellous are thy Revel. 15.
pectation of fo direful a Condition, to be inflicted works, Lord God Almighty; juft and true
and continued upon him unto all Eternity, with are thy ways, thou King of Saints; who
out poflibility of any intermiſſion, or of any re- foall not fear thee, and glorifie thy Name?
miffion, were enough to make him run mad with for thou only art holy.
Fear; only Unbelief keeps him from a frantick
Deſpair, and a ſudden Leap into his Hell. And
if the Cuſtom and Deceit of Sin have wrought
an utter Senſleſneſs in thoſe brawny Hearts, I
SECT. XII.
muſt leave them over to the woful Senſe of what
they will not fear, yea, to the too late Fear of Shery (which are not willing to be fevered,
what they ſhall not be able either to bear or
avoid. Certainly the Time will come when they whoſoever is duly affected with a true filial Fear
ſhall be ſwallowed up with a dreadful Confuſion, of the Almighty, cannot by Allurements be drawn
and ſhall no more be able not to fear, than not to do that which may offend ſo ſweet a Mercy,
to be. Oftentimes, even in the midſt of a'l their cannot by any Difficulties be diſcouraged from
fecure jollity God writes bitter Things againſt doing that which may be pleaſing to fo gracious
them, ſuch as make their Knees to knock toge a Majeſty : The Magiſtrate that fears God, dares
ther, their Lips to tremble, their Teeth to chat- not, cannot, be partial to any Wickedneſs; dares
ter, their Hands to fhake, their Hearts to fail with not, cannot, be harsh to Innocence; managing
in them, for the Anguiſh of their Souls; were that Sword wherewith he is intruſted ſo as God
they as inſenſate as the Earth it ſelf, Touch the himſelf, if he were upon Earth, would do it, for
Mountains and they ſhall Smoke, faith the Pſalmiſt: the Glory of his own juſt Mercy. The Meſſen-
The Mountains ſaw thee, and they trem ger of God that fears him on whoſe Errand he
Hab. 3.10
bled, faith Habakkuk : But if their goes, dares not, cannot, either ſmother his Mef-
Fear be reſpited it is little for their fage, or exceed it; he will, he muſt, lift up his
Eaſe, it doth but forbear a little, that it may over- Voice like a Trumpet, and tell Iſrael of her_Sins, and
whelm them at once for ever: Wo is me for Iudah of ber Tranſgreſſions : not fearing Faces, not
them ; in how heavy and deplorable Caſe are ſparing Offences. The ordinary Chriſtian that
chey and feel it not? They lie under the fierce fears God, dares not, cannot, but make Conſci-
Wrath of the Almighty, and complain of nothing ence of all his Ways; he dares not defraud or lye
buc Eaſe. The Mountains quake at him, for an Advantage, he dares not ſwear falfly for a
and the Hills melt, and the Earth is burnt World, he dares not proſtitute his Body to what-
at his preſence ; Who can ſtand before his foever Filthineſs, he dares not oppreſs his Infe-
Indignation, and who can abide in the riours, he dares not turn away his own Face from
the
3.4.
ز

Nahum 1.
5,6

LIB. II.
The Remedy of Prophanenefs.
215
conform. &.
va mens, &
tibus curis
the Poor, much leſs dares he grind theirs; in one much more do the Riches of God's Goodneſs,
Word, he dares rather die than fin : And contra- which are the hotteſt Beams of that Sun, when
rily, what Blocks ſoever Nature lays in his way, they beat directly upon our Heads ?
(ſince his God calls him forth to his Combat ) he The eaſe of the ſimple Mall play them, and Prov. 1. 32.
cannot but bid Bateel to his own rebellious Cor- the proſperity of fools Shall deſtroy them,
ruptions, and offer a deadly Violence to his evil faith Solomon. "Our Philoſophy tells
and corrupt Affections, and enter the Liſts with us that an extreme Heat ſhuts up
all the Powers of Darkneſs, reſiſting unto Blood, thoſe Pores which a moderate open- Nemo poteft
and willingly bleeding, that he may overcome. eth. It was a fore Word of St. Am- amplecti Dei
Who now would not be in love with broſe, That no Man can at once embrace mul & feculi.
Pfal. 34 9.
this Fear? O fear the Lord ye bis Saints ; God's favour and the World's : Neither Ambrof. lib.
Mal. 4. 2.
be that fears bim ſhall lack nothing can I diſallow that Obſervation of a 4. Epift. 29.
Pfàl. 25. 14.
The Sun of Righteouſnefs ſhall ariſe unto rigorous Votary, That the Devils of Ægidius
. lib.
con form. &c.
him with healing in his wings. In the Conſolation (as he calls them) are
Pfal. 34. 8.
mean time, the ſecret of the Lord is more fubtile and more pernicious
Pſal. 25. 13
with him ; The Angels of the Lord are than thoſe of Tribulation; not fo
Pfal. 85. 10. ever about him ; His Soul ſhall dwell at much perhaps in their own Nature, as
Prov. 19. 25, eaſe here below, and above, Salva- for the Party they find in our own
ţion is near unto him, yea, he is al-Breaſts. The wife Man could ſay,
ready poſſeſſed of Life and Glory. Leſt I be full, and deny thee, and ask, Prov. 30.9.
Who is the Lord ? Even very Heathens
have been thus jealouſly conſcious of Tit Livius.
their own Diſpoſition ; ſo as Camillus,
when 'upon ten Years Siege he had
SECT. XIII.
taken the wealthy City Veios, could
pray for fome miſhap to befall him to
Tow, as ſome careful Pilot, that takes upon felf and Rome, to temper fo great an montatoil
him to direct a difficult Sea-Paſſage, which Happineſs. This is that which Gre- Torpet igna.
his long and wary Obſervation hath diſcovered, gory the Great, upon his Exaltation to
circumlatran
doth not content himſelf to ſteer a right Courſe that Papal Honour, doth fo much
in his own Veſſel, and to ſhew the eminent Sea- complain of in himſelf, that his in temporalibus
Marks afar off, but tells withall what Rocks and ward Fall was no leſs than his out; cùm penè ad
Shelves lie on either ſide of the Channel, which, ward Raiſing; and that his dull ftuporem der
upon the leaſt deviation, may endanger the Paf- Heart was almoſt grown ftupid with Greg: epit
fengers ; ſo muſt we do here : Having therefore thoſe temporal Occaſions. And ſure 1.7.132
fufficiently declared wherein this Fear of God con- ly, ſo it will be, if there be not a
fifteth, what it requireth of us, and how it is ſtrong Grace within us to ſeafon our
acted, and expreſſed by us, it remaineth that we Proſperity.
touch at thofe Extremnes, which on both ſides That which the Hiftorian obfer-
muſt be carefully avoided : Theſe are, Security ved in the Courſe of the World, that Trifarius re-
and Preſumption on the one hand, on the other, | Abundance begets Delicacy and Ani- rum curfus,
Abundantiæ,
vicious Fear. It was the Word of the wife Man, mofity, that again Quarrels and Va-
Indigentiæ,
yea, rather of God by him, Happy is ftation of War, and from thence Temperan-
Prov. 28, 14.
the Man that feareth alway; but be grows Poverty ; is no leſs true in the tiæ, &c. Faf.
that hardeneth his beart fall fall into particular ſtate of the Soul; if we
cic, temp. in
miſchief. Lo, an obdured Security is oppoſed to be rich and high-fed, we grow wan-
Fear, both in the Nature and Iflue of it: Fear ton and ſtomachful, and apt to make War with
intenerates the Heart, making it fit for all graci- Heaven, till we be taken down again with Af
ous Impreſſion ; Security hardens it, and renders fliction : Thereupon it is that the wife and holy
it uncapable of Good : Fear ends in Happineſs, God hath found it ſtill needful to Sawce our Con-
Security in an inevitable Miſchief: and theſe two, tentments with ſome Mixtures of Sorrow, and to
( though contraries, ) yet ariſe from the fame proclaim the Jubilee of our Mirth and Freedom
Cauſe contrarily applied ; like as the fame Sun upon the ſad Day of expiation. The Man after
hardens the Clay, and yet ſoftens the Wax ; it is God's own Heart could ſay, In my
Heat that doth both, cauſing drineſs in the one, proſperity I ſaid, I ſhall never be moved; Pfal.6.7.
and a diffolution in the other : Even ſo the ſame but the next ye hear is, Thou didji
Beams of Divine Mercy melt the good Heart in- hide thy Face and I was troubled ; and this Trouble
to an holy Fear, ( Great is thy Mercy, that thou he profeſſes to have been for his good. Without
maiſt be feared ) and hardned the wicked Heart in theſe meet Temperaments worldly Hearts run
a ſtate of Security; for, upon the Goodneſs of wild, and can ſay with the ſcornfu! Men that
God to Men, both in giving and forgiving, do rule in Jeruſalem, We have made a co-
Men grow ſecurely evil, and rebellious to their venant with Death, and with Hell are Ifa. 28. 15.
God, as being apt to ſay, I have fin- we at agreement ; when the overflowing
Ecclus. 5. 4.
ned, and what barm bath happened unto ſcourge ſhall paſs thorow, it ſhall not come to us ; for
me? faith Siracides. Lo, even for- we have made Lyes our refuge, and under falhood bave
Ecclef. 8. 11. bearance obdureth ; Becauſe ſentence we hid our ſelves : yea, in a ſtout Infolence, as the
againſt an evil work is not executed Spee- Prophet Jeremy expreffes it, They bely
Rom, 2.4.
dily, therefore the heart of the Sons of the Lord, and ſay, it is not he, neither Jer. 5. 19.
Mer is fully ſet in them to do evil. How I fall evil come upon us, neither shall we
fes
An. 1404

216
The Remedy of Propbaneneſs. Lib. II.
1.9.
valdus in
Candelabro
Vivald. 4.
cogunt.
See Sword or Famine. Neither yet is it only the tion of Cyril, that the want of Belief
abuſe of God's Long-ſuffering and Bounty that is guilty of all our obduredneſs; for Cyr
. in Lev.
produceth this ill habit of Security and Hard- Tould it be told thee, (faith chat Fa-
heartedneſs, but eſpecially a Cuſtom of Sinning : | ther) that a ſecular Judge intends to doom thee
Oft treading hardens the Path; the Hand that to be burned alive to morrow, how buſie wouldit
was at the firſt ſoft and tender, after it hath been thou employ the remaining Time to prevent the
enured to work, grows brawned and impenetra- Judgment? How eagerly wouldſt thou run about,
ble. We have heard of Virgins which at the firſt how ſubmiſſively and importunately wouldſt thou
ſeemed modeſt, bluſhing at the Motions of an ho- fue and beg for Pardon? How readily wouldīt
neſt Love; who being once corrupt and debauch- thou pour out thy Money to thoſe Friends that
ed, have grown flexible to eaſie Intreaties unto ſhould purchaſe it? And why wouldſt thou do
Unchaſtity, and from thence boldly laſcivious, fo all this, but becauſe thou doubteſt not of the
as to folicite others, ſo as to proſtitute themſelves | Truth of the Report ? Were our Hearts no leſs
to all Comers; yea (as our Caſuiſts convinced of the deſignation of an everlaſting
Martin, Vi- complain of fome Spaniſh Stews) to burning to the Rebellious and Impeniterit, could
an unnatural Filthineſs. That which we leſs beſtir our felves ? To this purpoſe alſo it
our Cononiſts ſay in another kind, is will much conduce, that we meditate often of our
in cap. de
Confeff. too true here; Cuſtom can give a own Frailty and Momentaninefs; no evil can
Juriſdiction; neither is there any faften upon the Soul of that Man that hath Death
parte in 30.
ſtronger Law than it; the continued ever before his Eyes: That Father ſaid well, he
Habitus in-
clinant, non
ufe then of any known Sin, be it eaſily contemns all Things that thinks to die eve-
never ſo ſmall, gives (as Gerſon’s ry Day: The Servant that ſaid, My Maſter defers
Phraſe is) a ſtrong
Habituation : and bis coming, was he that revelled in the Houſe, and
though it be a true Rule, that Habits do only in-beat his Fellows ; he durft not have done it, if
cline, not compel; yet the Inclination that is he had ſeen his Maſter at the Door. No whit
wrought by them is ſo forceable, that it differs lefs prevalent a Remedy of Security is a firm Re-
little from violent. Surely fo powerful is the ha- ſolution of the Soul to repel the firſt Morions to
bit of Sin, bred by ordinary Practice, as that it whatſoever Sin; whoſe Nature (as Experience
takes away the very ſenſe of finning; ſo as the tells us ) is to gather ſtrength by continuance.
Offender now knows not that he doth the very commonly all Onſets are weakeſt in their be-
act of fome Evil, much leſs that he fins, and of- ginnings, and are then moft eaſily and ſafely re-
fends in doing it, and now the Heart is all turn-fifted : Cuſtom can never grow where no A&ion
ed dead Fleſh, whether to Good or Ill: there is will be admitted to make a Precedent. It was
not then a more dangerous Condition incident well obſerved by that learned Chan-
ont no
into the Soul of Man, than this of Security ; it cellor of Paris, that ſome filthy and Cogicaciones
bars us of the Capacity of any Good that may be blaſphemous Cogitations are better fædæ, bla-
wrought on us, it expoſes us to the ſucceſs of all overcome by contemning them than ſpheme, no-
xiæ
Temptations, it draws down the heavieſt of by anſwering them; if either way
God's Judgments upon our Heads, it defies Ju- they be repulſed, the Heart is fafe. contemnen-
ſtice, it rejects Mercy, it makes the Heart God's from Security. But, thirdly, if we do quàm re-
Anvil, (which the harder it is ſtruck the more have been ſo far overtaken as to give fpondendo
rebounds the Blow) but the Devil's Feather-bed, way to the perpetration of Evil, our
cepe. Theo
wherein he finks, and lies ſoft, at free eaſe ; nei- Care muſt be to work our Hearts to log.
ther would that evil Spirit wiſh for any more a ſpeedy Renovation by Repentance;
pleaſing Repoſe : it flatters the Soul with an im- if Sin have feiſed upon the Soul, it may not ſettle
poſſible Impunity, it ſhifts off neceffary Venge- there, this is that which will elſe work'a palpa-
ance : Laſtly, whilft other Diſpoſitions do but ble Indiſpoſition. Let a Knife be wet with the
yield to an Hell, this invites it. By how much i ſtrongeſt Aqua fortis, and preſently wiped dry
more woful it is, by ſo much more careful muſt again, the Metal is yet ſmooth, and bewrayeth
we be to avoid it.
Lisa no change ; but, if that moiſt Fire be ſuffered to
BEIM SOL diw
reft upon it a while, it eats into the Blade, and
de சம்nitional leaves behind ſome deep Notes of Corroſion: It
Tot is delay in theſe Caſes that breeds the utmoſt dan-
SECT. XIV.
ger; let a Candle that is caſually put out be fpee-
dily re-kindled at the next Flame, neither is the
we care for our
the Wick unapt to be
Evil; which ſhall be done, if we ſhall conſtantly Room complains of the noiſome Smell, and it will
uſe all Means to keep the Heart tender ; where-coſt perhaps much puffing, and dipping in Aſhes,
of the firſt is, Frequent Meditation upon the ere it can recover the loſt Light. That which
MO
Judgments of God attending Sinners. It is the Solomon adviſes in Matter of Sureti-
Apoſtle's own Preſcript, Let us have ſhip, we muſt do in the Caſe of our Prov. 6. 4.
Heb. 12. 28, grace whereby we may ſerve God accepta- Sin: ſpeedily extricate our felves,
bly, with reverence and godly fear; For and give no ſleep to our Eyes till we be freed
our God is a conſuming fire. Could from fo dangerous an Engagement. Moreover,
we but ſtoop down a little, and look into Hell, unto theſe, it muſt be our main Care not to give
we ſhould never come thither ; the apprehenſion any check to the Conſcience upon whatſoever
of thoſe Torments would be ſure to keep us from occaſions ; that Power hath, as a keen, ſo a ten-
Sinning and Impenitence. It is a true Obſerva-l der Edge, and eaſie to be rebated; when that
dictates
vincuntur
pra
Islowly apply our felves to prevent this hellih way re-enlightned ; ftay but a while, the whole
29.

LIB. II.
217
The Remedy of Prophaneneſs.
و
men
Benedi&ti.
C. 32
Gerf. fer. de
Domin. E-
abhorret gra-
tia orium
Vacuum
Tac.
εσιν
dedi. Arift.
Eth. lib. I.
dictates to a Man fome Duty, or the refraining of ſolve, If Riches increaſes, not to ſet oưr
fome doubtful Action, he that diſobeys it makes Hearts upon them ; to account them Pfal. 62. 10.
way for an Induration ; for when that Faculty no other than as good Helps, and
hath once received a diſcouragement, it will not be needful Impediments; and all worldly Content-
apt to controll us in evil, but grows into a careleſs ments ſuch as are not worthy to take us up. It was
Neglect of what we do or omit, and ſo declines a Queſtion moved to the Founder of ſome {trict
to an utter Senſeleſneſs. As therefore we muſt be Devotion, Whether they might laugh
careful to have our Conſciences duly regulated by with all their Heart; and it is anſwe- Si ex toto
the infallible Word of God, fo muſt we be no leſs red negatively, Non licet. And the
non licet ?
careful ſtill to follow the Guidance of our Con- devout Governor of the Votaries. Refp. nega,
ſcience in all our ways. And that all theſe things of Clareval, could give charge to his tive. Reg.
may be performed with effect, we muſt be ſure Religious, non debet totus manducare ;
that we do conſtantly obſerve all our fet Exerciſes and it is reported by the Writer of
of Piety, Hearing, Reading, Receiving the bleſ- his Life, if he heard any of his Dorter ſnorting in
fed Sacrament, Prayer, and eſpecially ſtrict Self- his Sleep, he would chide that Man, as ſleeping car-
examination, whereby we may come to eſpy our nally and ſecularly. Surely the World is, and ſhould
firſt Failings, and correct our very Propenſions to be, the ſame to them and uș, who have no lefs en
evil. One ſaid well, that Nature gaged our felves to a profeiled Hoſtility unto all
doth not more abhor Vacuity, than the Vanities thereof, and have no more hearty
Grace doth Idleneſs : now all theſe, ſhare in the Pomps and Pleaſures of it, than the
vangel. Plus if they ſeem harſh and tedious to cor moſt recuſed Anchorets; at the beſt, this Earth
rupt Nature, yet to the renewed can be no other than our Valley of Tears, and
quàm natura Heart (familiarly converſant in them) Region of our Pilgrimage. Our Gi-
nothing is more pleaſing and cordial. raldus Cambrenſis tells us that his St. Girald Camb,
The Philoſopher could ſay, and find, Brendan , upon long and weariſom
præfat. ad
rast, de mi.
* Al re:& cps. that virtuous Actions are delightful to Travel, at laſt went ſo far as to come
thu wettets well-diſpos’d Minds; inſomuch as it to the ſight of the earthly Paradiſe :
Tois en anels is defined for the ſureſt Argument of They may, that liſt, believe it, but ſure I am, ne-
a good Habit fully acquired, that we ver any mortal Eye (ſince the Angel brandiſhed
find Contentment and Delectation in his Sword there) could find ought worthy the
good Performances.
name of Paradiſe in this inferiour World; here is
Laſtly, becauſe ill uſed Proſperity is apt to ob- Purgatory enough, and perhaps ſome Hell above
dure the Heart, we muſt be ſure to ſettle in our Ground : But if as Ortelius of late held,
felves a right Eſtimation of all theſe worldly that the whole Earth was, at the firſt, Abra. Ortel,
things, which indeed are as they are taken. I may Paradiſe, any Man ſhall now think in the Geo-
well Tay of Riches as the Jewiſh Rabins had wont that any part of it is ſo ſtill, I ſhall Ego vero pa-
to ſay of their Cabala ; With a good Heart they pity him, and think him worthy the radiſum ubio
are good, otherwiſe they are no better than the Pleaſure of theſe earthly Tornients, que fuiffe pų.
Mammon of Iniquity; and indeed, worſe than For us, if we would have our Souls to; nempe
want : But at their beſt, they are ſuch as are ut- ſafe, we muſt learn, with the bleſſed ante Adami
lapſum, &
terly unable to yield true Contentment to the Apoſtle, fo to uſe the World as if we
Soul; they are good for Uſe, ill for Fruition ; uſed it not; and ſtrive to attain to fignificare,
They are for the Hand to employ, not for the the equable Temper of that holy fed loci naty-
Heart to ſet up his Reft in ; hereupon it is that Man, whoſe Face was neither dark-
ram & quali:
the holieſt Men have ſtill both enclined and per- ned with Sorrow nor ſmoothed with
fwaded to their contempt. That great Maſter of Laughter, as well knowing that what $. Martin.
Meditation applauded it in his Friend, the Cardi- Affection ſoever the World wins of us Cujus faciem
nal of Cambray, as the happieſt Con- is loft unto God. Thus, if we ſhall non fuſcavio
dition, that all theſe earthly and tem- keep our felves carefully from the levigavit via
Benè habet
poral things which his Eye beheld trade of Sin, and from the Faſcina- fus. Bern.
quòd omnia
quæ cernis,
were tedious unto him. And St. Ber- tion of the World, we ſhall be ſure Spec. monac,
utique & nard magnifies in this Name his dear that our Hearts ſhall not be thus dead-
Quantò inte
mortalia, &c. Acquaintance Gilbert, Biſhop of Lon- ed with Security,
Gerſ. epiſt.
don, that even in that State he would
ad Card. Ca.
meracenſ. live poor : And the ſame Father would
ſuperno amore disjungimur. Bern. de interiore domo,
have his Monk to take moft Joy, and
Ep. 24. ad think himſelf then welcomeſt, when
the courſeft Fare was ſet before him.
Londini. Anſwerable whereunto (but beyond
SECT. XV.
it) was the Diet of Valentine, a rigo-
cul. Mona- Votary, who for ten toge HE no leſs direct
ther, would eat nothing but Bread to holy Fear ,
dipt in Water wherein Wormwood when out of an unjuſt Self-love we entertain an
was ſteep'd : And of that other his Fel- higher Opinion of our ſpiritual Eſtate than there
low, who ſteep'd his Bread in Lye, is cauſe, whether in reſpect of the Way, or of the
that he might eat Alhes with the End ; God's Favour as the Way, Salvation as the
Prophet.
End. We are apt to overween our Intereſt in
Not to run into Extremities, it is a ſure and ne-God's Favour, and our aſſured Safety thereby,
ceffary Counſel which the Pſalmiſt gives us, to re- commonly upon a double ground, either maſter
Eeee
of
non locum
tatem.
rius delectar
mur, tantò à
Gilbertum
BernSpe-
chorum.
Lib. Confor
mitar. Con-
form, 8.

218
The Remedy of Prophaneneſs. LI .
2 Chron. 26.
16.
Ezek. 29. 3.
of Event, or matter of Ability : For, either wether Love or Hatred : Thoſe that are rich, in theſe
mif-interpret fair Events, as Pledges of Happineſs proud Conceits, make their imaginary Wealth
and Safety; or we miſtake thoſe Qualities for true their ſtrong, City, which they pleaſe themſelves
Graces, which are either meer Appearances, or in thinking impregnable ; and as fooliſh Micah ara
perhaps no better than very Enormities : Millions gued a neceſſity of God's future Be-
of Men miſcarry both ways, and are therefore fo neficence to him, by the good he had judg. 17. 13:
far from Fear, as that they go dancing towards their done in procuring a Levite to his
Hell. It was the ſtrong Bulwark which the Egip- Prieſt; ſo theſe flatter themſelves with an afſu-
tian femvs ſet up againſt all Jeremiah's Menaces, rance of God's preſent Favour, by the Benefits
We will burn Incenſe to the Queen of Hea- which God hath Show'red down upon them;
Jer. 44. 17.
ven, and pour out Drink-offerings to her, wherein it falls out oft, as it did with the Riflers
as we have done, we' and our Fathers, of Semiramis her Tomb; who, where they expected
our Kings and our Princes, in the Cities of Judah, and to find the richeſt Treaſure, met with a deadly
in the Streets of Ferufalem : For then we had plenty of Poiſon. Neither is it eaſy to know whether that
Viktuals, and ivere well
, and ſaw no evil. Had their other Preſumption of Abilities be not at leaſt
Belly been their God, their Argument had held equally frequent and dangerous. The proud An-
well; that Deity is beſt pleaſed with ſtore of gel of the Church of Laodicea could ſay, I am rich,
Cates; but the true God many times even with and increaſed with goods, and have need of nothing;
Quails ſends Leanneſs. Carnal Hearts know not not knowing that he was wretched, miſerable,
how to meaſure Felicity but by the affuence of poor, blind, naked. How many have we heard
what moſt pleaſes them; and that pleaſes them to boaſt of thoſe Graces whereto they have been
moſt
, which gives moſt Contentment to their Senſe perfect Strangers ? How have we known fome that
and Appetite ; wherein, if their Deſires be an- have pretended to no leſs Illumina-
ſwered, they are ſoon tranſported from themſelves, tion than Piſanus reports of Fohn of Lib. Confor-
aná now can be no other than the great Favour- Alvern, who in a Rapture was eleva- mit,
ites of Heaven. If Uzziah once feel himſelf grown ted above every Creature, and his
ſtrong, his Heart is lifted up; why Soul ſwallowed up in the Abyſs of the Divinity ?
ſhould not a Cenſer fit him no leſs than when it hath been indeed nothing but a fanatical
a Sceptre ? The great Dragon of Illuſion. How ordinarily do we find Men chal-
Egypt, when he hath lain at eaſe a lenging no mean ſhare in a lively Faith, ſpiritual
while in the ſwoln Waters of his Ni- Joy, fervent Zeal, true Sanctity, when in the
lus, can ſay, My River is my own, and mean while they have embraced nothing but the
I have made it for my ſelf : And who Clouds
of their own Fancies inſtead of theſe hea-
is there that hath fiſhed ſucceſsfully in this Sea of venly Gracęs; and by this means have ſtript them-
the World, but is ready to ſacrifice to his own ſelves of the poſſibility of thoſe holy Virtues,
Nets; and ſays within himſelf
, Had I not been fo which they fallly foothed in themſelves; for who
good, I had not ſped ſo well? Out Naturalliſts can care to ſeek for that which he thinks he hath
truly obſerve, that the moſt poiſonous Flies are already ? Men do not ſo much covet as arrogate
bred in the ſweeteſt Fruit-trees; fo are theſe moft fpiritual Gifts
. Every Zedekiah can
dangerous Preſumptions in an outward Happineſs ſay, which way went the Spirit of God
of condition. Let an Amalekitiſh Agag be but a from me, to speak unto thee? and like
little made of, he comes in delicately, a ſpiritual Epicure, can clap himſelf on the Breaſt
and ſays, Surely the bitterneſs of Death with, Soul take thy Eaſe, thou haſt Grace enough
is overpaſt
. When a King hath been laid up for many Years. From this Opinion of
indulgent, a Prophet will not be Satiety ariſes a neceffary Careleſneſs of better
bloody; all is ſafe, there may be hope of my Endeavours, and a contemptuous under-valuation
Crown, there can be no danger of my Head. of the poor ſtock of Grace in others; it being
Hereupon it is that (as thoſe whoſe Heads are commonly incident into theſe preſuming Souls
laid upon Down Pillows are not apt to hear Noiſe) that was of old wont to be ſaid of the Tartars,
the Over-proſperous have their Ears precluded that they are better Invaders of others Mens Por
againſt all Threats of Peril
, all Counſels of Refor- ſeſſions than Keepers of their own : thoſe Cen-
mation, as thinking they neither need to wiſh fures then which they ſhould ſpend upon their
themſelves better, nor to fear being worſe. And own ſecret Corruptions, they are ready to caſt
whilſt they applaud themſelves as the only Dar- upon the ſeeming Enormities of their Neigh-
lings, they look overly and ſcornfully upon the bours; and, as if they would go contrary to the
meaner Eſtate of others, and paſs deep Cenſures Apoſtles Charge, Be not high-minded, but fear ; theſe
upon the Adverſities of their miſerable Neigh- Men are high-minded and fear not.
bours, as if they could not fare ill if they were not The Way leads to the End, the preſumption of
fo. fob cannot be afflicted if he were not an Hy- the Way to the preſumption of the End; over-wee-
pocrite : Doth the Tower of Siloam, like ſome ning and miſpriſion of Grace, to an over-reckon-
dreadful Pitfal, overwhelm eighteen ing of an undue Salvation. Good God, with what
Citizens of Feruſalem ? they were confidence have I heard ſome, not over-conſcio-
more heinous Sinners than their Fel- nable Men, talk of the Aſſurance of their Heaven!
lows. Doth a Viper ſeize upon St. as if the way thither were ſo ſhort and ſo plain,
Paul's Hand? Doubtleſs this Man is a that they could not miſs it ; as if that Paſſage had
Murtherer, whom Vengeance will not ſuf- neither Danger nor Difficulty ; as if it were but a
fer to live. Thus the vain Hearts of remove from the Lobby to the great Chamber,
ſenſual Men are carried with thoſe outward Events, wherein they can neither err nor fall. Here
which God never meant for the diſtinction of ei- need no harſh Exerciſes of Mortification, here are
1 Kin. 22.24
1 Sam. 15.
32.
Luke 13.4
Acts 28.4.
no

LIB. II.
219
Tbe Remedy of Prophaneneſs.
orum. Gerf.
no Mif-doubts of God's Deſertions, no Self-con- Pearls laid up but in the Mud of the Sea ? And
fiets, no Flaſhes of troubled Conſciences, but all what is the Earth but Marſupium Domini (as St. Ma-
fair and ſmooth. Have they finned ? the Score is lachy term'd it of old) God's Purſe, wherein he puts
croſſed by their Surety: Have they forfeited their his moſt precious Jewels and Metals ? And what
Souls? their Ranſom is paid : Is Juſtice offended ? baſer Piece hath the World than this Repoſitory?
Mercy hath fatisfied: In ſhort, they have by Ace- and if it pleaſe him to lay them out, how doth he
fius's Ladder climbed up into Heaven, and ſtollen think them worthy to be beſtowed? He fills the
the fight of the Book of Life, and found their Belly of the Ungodly with his bidden Treaſure, faith the
Name there ; and who can obliterate it? I cannot Pfalmift ; and, The Earth is given into
forget a bold Word, which many Years ago I the hands of the Wicked, faith holy Fob Job 9. 24.
heard fall from a Man whom I conceived not to in his Anſwet to Bildad; neither is it
have had any extraordinary reaſon of Confidence; other that he obſerves in his Reply to
If I ſhould hear God ſay, There ſhall but one Man Zopbar ; The Tabernacles of the Robbers Job 12. 6.
be ſaved, I would ſtrait ſay, That is I, Lord. Surely proſper, and they that provoke God are ſe-
the Man was in good Favour with himſelf
, in cure, into whoſe bands God bringeth abundantly
. How
what Terms foever he ſtood with the Almighty; then can we eſteem thoſe things as Pledges of Fa-
Not that I condemn an holy and well-grounded vour, which God makes choice to caft upon his
Reſolution of our ſpiritual Eſtate ; I know who Enemies ; which meer natural Men have contem-
hath charged us to give diligence to make our Cal- ned, as not worthy their Affection or Regard ?
ling and Election ſure ? Had it not been at all feifible, with what Scorn did thoſe naked Brechmanni (the
our wife and good God had not tasked our Dili- Relation is fathered upon St. Ambroſe) repel the
gence with it ; and had it been eaſy and obvious, profer'd Gold ? And if at any time it hath pleaſed
it might even without Diligence of Study and En- him whoſe the Earth is and the Fulneſs thereof, to
deavour have been effected. Now as one faid of lade his dear Ones with this thick Clay (as him-
Evangelical Councils, I muſt ſay of this high ſelf ſtiles it) and to ſtore them with abundance,
Non eft om- pitch of Chriſtianity : It is not for he doth it not without a further Blefling of San-
nium volare
every Man to mount up this ſteep &tification. Some kinds of Fiſhes there are that
ad alta mon- Hill of Aſſurance ; every Soul muſt paſs for delicate with our great Maſters of the
tana Confili- breathe and pant towards it, as he Palate, which yet muſt have the dangerous String
erf. may, even as we would and muſt to in their Backs pulld out, e'er they can be ſafely
Perfection ; he is as rare as happy that attains it. fed upon. Such is worldly Wealth and Proſperity;
Give me a Man that hath worn out himſelf with the Wiſe and Holy God plucks out their Venom,
a ftrict Auſterity, who by many ſecret Bickerings when he will have them ferv'd up for Dainties to
hath maſtered his ſturdy and rebellious Corruptions, his Childrens Table. Or if he find that the De-
who in a trembling Awfulneſs walks conſtantly ceitfulneſs of Riches will be apt to beguile good
with his God, keeping a ſevere Watch over all his Souls, he deals with them as careful Gardeners are
Ways, affiduous and fervent in his Devotions ; in wont
to do by thoſe Trees from which they expect
Short, who hath ſpent his time in Heaven before- fair Fruit, abate the number of their Bloftoms,
hand; why ſhould not I believe that God hath as more caring they ſhould be good than full
ſealed up to ſuch a Soul an Aſſurance of his future Laſtly then, how can we account thoſe Argu-
Glory? "Some tranſient Acts of interpoſed Doubt- i ments of Favour, which the beſt have had leait ?
ing may, and will, glance into the holieſt Heart ; | Even the great Lord of all the World, for whom
but a formed Habit of Doubt falls not into ſuch an Heaven it ſelf was too ſtrait, when he would come
eminence of Grace. This is not a Leſſon for eve down and converſe with Men, could ſay, The Fox--
ry Novice to take out; whoſe main Care mult es have Holes, and the Fowls of heaven have Neſts, but
ever be, to work out his Salvation with Fear and the Son of Man hath not where to reſt his Head: And
Trembling. As for ſpiritual Security, let him la- when the Tribute-Mony was demanded, is fain to
bour towards it, as that which he would moſt ſend for it to the next Fiſh: In ſhort, wore out
gladly compaſs, but not brag of
it too ſoon, as his few days upon Earth in ſo penal a way, chac
that which he hath already compaſſed.
his Sorrows were read in his Face; inſomuch as
when he was but two and thirty Years of Age, the
By-ſtanders could ſay, Thou art not yet fifty. What
Proofs of divine Favour then are there to preſume
upon, which the worſt have, which the beſt want,
SE C T. XVI.
which God oft-times gives in Judgment, denies in
Mercy.
A for which "Nature hath not provided a need to make to the
medy; ſo neither is there any ſpiritual Complaints
incident to the Soul, for which Grace affords not
om
a Redreſs.
Moti SECT. XVII.
The way of the general Cure of Preſumption, 150 to vis
vioolstyle
is, to take a juſt Eſtimate of our Privileges and THere cannot be a more ſure Remedy for
jection and Humiliation under the mighty Hand of exact Survey of our Graces, both of their Truth
God; particularly, he can never preſume upon and Degrees. Satan is a great Impoſtor, he that
thoſe outward Commodities, that ſeriouſly confi- was once an Angel of Light knows how to ſeem
ders how they are valued by the Owner and Giver fo ſtill ; when he left to be an Angel, he began
of them. Where are the moſt curious and rich to be a Serpent ; and his continual Experience
Ееее 2
cannot
-.

220
The Remedy of Prophaneneſs. LIB. II.
cannot but have added to his Art, ſo as he knows nog sao at low to enduro on
how to counterfeit Graces, both in himſelf and decourbilio baldron zorlato
his, in ſo exquiſite a faſhion, that it is not for noen S SECT. XVIII. ominais,
every Eye to diſcern them from true. We ſee tot bota
How to
what Perfection mechanical Imitation hath attain- 'THE way not to prefume upon Salvation, is,
ed; what Precious Stone 'hath Nature yielded,
to
which is not ſo artificially counterfeited, both in with the clearly revealed Will of our Maker, not
Colour and Luftre, that only the skilful Lapidary prying into his Counſels, but attending his Com-
can deſcry it? Pearls ſo reſembled, that for white- mands : It is a grave Word wherein the vulgar
neſs, clearnefs, ſmoothneſs, they dare contend Tranſlation expreſſeth that place of
with the true ; Gold fo cunningly multiplied and Solomon, Scrutator Majeftatis opprimetur Prov. 25: 27
tinctured, that neither the Eye can diſtinguiſh it, a Gloria, He that ſearcheth into Ma-
nor the Touch, ſcarce the Crucible : So as Art jefty ſhall be overwhelmed with Glory. Amongſt
would ſeem to be an Havilab, whoſe Gold is good; thoſe fixteen places of the Bible, which in the He-
whilft Nature is an Ophir, whoſe Gold is exceeding brew are mark'd with a ſpecial Note of Regard,
good. What marvel' is it then if crafty Spirits can that is one, The Secret things belong unto
make ſo fair Repreſentations of ſpiritual Excellen- the Lord our God, but thoſe things which Deut. 29. 29.
cies as may well deceive ordinary Judgments; are revealed belong unto us and to our
The Pythonefs's Samuel was fo like the true, that children for ever, that we may do all the words of this
Saul adored him for fuch: And Fames and Fam- Law. Wherein our main Care muſt be, both not
bres made their wooden Serpent to crawl ſo nim- to fever in our Conceit the End from the Means,
bly, and hiſs fo fiercely, that till Moſes's Serpent and withal to take the Means along with us in our
devoured theirs, the Beholders knew not whether way to the end. It is for the heavenly Angels to
were more formidable. Some falſe things ſeem climb down the Ladder from Heaven to Earth;
more probable than many Truths; there muſt be it is for us only to climb up from Earth to Heaven:
therefore much ſerious and accurate Diſquiſition, Bold Men! What do we begin at God's eternal
e'er we can paſs a true Judgment betwixt appa- Decree of our Election, and thence deſcend to
rent and real Graces : Neither would it ask leſs the Effects of it in our Effectual Calling, in our
than a Volume to ſtate the Differences whereby lively and ſtedfaft Faith, in our fad and ſerious
we may diſcritninate counterfeit Vertues from Repentance, in our
holy and unblameable Obedi-
true, in all their ſeveral Specialties they are ence, in our unfailable Perſeverance ? This courſe
faced alike, they are clad alike : The Marks is faucily prepotterous: What have we to do to be
are inward, and ſcarce diſcernible by any but rifling the hidden Counſels of the Higheſt ? Let
the Owners Eyes. In a generality, we ſhall us Icok to our own ways: We have his Word
thus defcry them in our own Hearts ; True for this; that if we do truly believe, repent, obey,
Grace is right bred, of a divine Original, and perſevere, we ſhall be ſaved; that if we do hearti-
comes down from above, even from the Father of ly deſire, and effectually endeavour, in the care-
Lights ; God's Spirit working with and by his own ful uſe of his appointed Means, to attain unto
Ordinances, produceth in the Soul, and feeds it theſe faving Diſpoſitions of the Soul, we ſhall be
by the ſame holy Means it is wrought: The coună fure not to fail of the Succeſs. What need we to
terfeit is earth-bred, ariſing from meer Nature, look any further, than confcionably and chear-
out of the grounds of Senſuality : True Grace fully to do what we are enjoined, and faithfully
drives at no other end than the Glory of the Gi- and comfortably to expect what he hath promi-
ver, and ſcorns to look lower than Heaven ; the fed? Let it be our care not to be wanting in the
Counterfeit aims at nothing but vain Applauſe, parts of our Duty to God, we are ſure he cannot
or carnal Advantage, not caring to reach an Inch be wanting in his gracious Performances to us :
above his own Head: True Grace is apt to crofs But if we in a groundleſs Conceit of an Election,
the plauſibleft Inclinations of corrupt Nature, ſhall let looſe the Reins to our ſinful Deſires and
and chears up the Heart to a delightful Perform- vicious Practices, thereupon growing idle or un-
ance of all good Duties, as the beſt Paftime; the profitable, we make Divine Mercy a Pander to
Counterfeit is a meer Paraſite of fleſhly Appetite, our Uncleanneſs, and juſtly periſh in our wicked
and finds no Harſhneſs but in holy Devotions : Preſumption.
True Grace is undauntedly conſtant in all Oppo-
ſition, and like a well-wrought Vault, is fo much
the ſtronger, by how much more Weight it under-
goes; this Metal is purer for the Fire, this Eagle
can look upon the hotteſt Sun: the Counterfeito do SECT. XIX. 5190
CA
ſhews moſt gloriouſly in Proſperity, but when the bobiva
evil Day cometh, it looks like the skin of a dead
THI
HE other Extreme follows. It may feem
Chameleon, nafty and deformed : Laſtly, true an harſh Word, but it is a true one, that
Grace is beſt alone ; the Counterfeit is all for there may be an evil Fear of a good God; a Fear
Witneſſes. In brief, if in an holy Jealouſy of our of Horror, and a Fear of Diftruft. That God
own Deceitfulneſs, we fall put daily Interroga- who is Love it ſelf is terrible to a wicked Heart.
tories to our Hearts, and paſs them under ſevere Even in the beginning our firſt Progenitor ran
Examinations, we ſhall not be in danger to pre- from the Face of his late Maker, and hid him in
fume upon our miſtaken Graces; but the more we the Thickets ; for it is a true Obſervation of Ter-
ſearch, the more cauſe we ſhall find of our Humi- tullian, No Wickedneſs can be done without Fear,
liation, and of an awful Recognition of God's becauſe not without the Conſcience of doing it
Mercy, and our own Unworthineſs.
neither can any Man flee from himſelf, as Bernard
son
wittily :

Lib. II. The Remedy of Prophaneneſs.
221
cium fidei
metus. Hilar
76 7.
bo
To. nu. 12I.
wittily: and this Conſcience reads the terrible holy and well moderated Fear gives Glory to
Things that God writes againſt the Sinner, and God in all his Attributes, ſo this extremity of it
holds the Glaſs, wherein guilty Eyes may ſee the affronts and diſhonours him in them all, but eſpe-
killing frowns of the Almighty. Now offenſive cially in his Mercy and Truth : in his Truth, fug-
Objects cauſe the Spirits to retire, as Philoſophy geſting that God will not make good his Promiſes;
and Experience teacheth us ; whereupon follows in his Mercy, ſuggeſting that he either cannot, or
a neceſſary Trepidation in the whole Frame of will not forgive and ſave. It was a true Obſer-
the Body : And now the wicked Heart could wiſh vation of St. Hilary, that it is not the
there were no God, or ( which is all one ) that leaſt Office and Effect of Faith to Non eſt mi-
this God had not Power to avenge himſelf; and, fear; for that it is ſaid by the Pro-nimum offi-
finding that after all his impotent Volitions, the phet Iſaiah, He ſhall fill them with the
Almighty will be ſtill and ever himſelf; he is un- Spirit of the fear of the Lord : and again, in Pr.66.
ſpeakably affrighted with the expectation of that we are charged to work out our ſalvation
jaft Hand which he cannot avoid : This Terror, with fear. But there cannot be an Act more op-
if (through the improvement of God's Mercy) pofité to Faith than to fear diftruftfully, to de
at the laſt it drive the Sinner to a true Penitence, ſpair in fearing ; none more injurious either to
makes an happy amends for its own Anguiſh; God or our own Souls : For ſurely,
no
otherwiſe it is but the firſt faſh of that unquench- as Cyril well, The wickedneſs of our of Non fuperac
able Fire which is prepared for damned Souls. In fences to God cannot exceed his goodneſs Dei malitia
this caſe Men do not ſo much fear God as are towards us; the Praiſe whereof from deli&torum.
afraid of him; and ſuch a torturing Fear is never his Creature he affects and eſteems Cyril. in
but joined with Heart-burning and Hatred; where- ſo highly, as if he cared not, in any
Levit. 1.9.
in ſinners demean themſelves to God, as they other Notion, to be apprehended by ve
fay the Lampray doth to the Fiſher, by whoſe us; proclaiming himſelf no other vd boa
firſt Blow that Fiſh is ſaid to be dulled and afto-wiſe in the Mount, than, The Lord, Exod. 34. 15
niſhed, but inraged with the next and following: the Lord God, merciful and gracious, long
Wretched Men it is not God's Fault that he is ſuffering, and abundant in goodneſs and truth, keeping
terribly juſt; no, it is his Glory that he is merci- mercy for thouſands, forgiving iniquity and tranſgreſji-
fully Terrible. It is not for me to ons, and ſin; adding only one Word, ( to prevent
Lib. 7. de fay as Spalatenſis cites from Cyril, that our too much Preſumption) that will by no means
Repub. Ec-
thoſe who would not be ſaved are no
clefiaft. cap.
clear the guilty ; which to do, were a meer Con-
leſs beholden to the Bounty of the tradiction to his Juſtice : Of all other therefore
good God than thoſe that are brought God hates moſt to be robbed of this part of his
home to Glory. I know and bleſs God for the Glory. Neither is the wrong done to God more
difference ; but certainly God is wonderfully gra- palpable than that which is done herein unto our
cious ( as he is alſo infinitely juft) even to thoſe lelves
, in barring the Gates of Heaven upon our
that will needs incur Damnation; having ten- Souls, in breaking open the Gates of Hell to take
dred unto them many powerful Helps to their Re- them in, and in the mean time ſtriving to make
pentance, which he hath with much Patience our ſelves miſerable, whether God will or no.
and Longanimity expected. That God therefore And ſurely as our Experience tells us concerning
is Juſt, it is his own praiſe ; that he is Terrible, the Eſtate of our bodily Indiſpoſitions, that there
we may thank our ſelves; for were it not for our is more frequent Sickneſs in Summer, but more
Wickednefs, there were nothing in God not in- deadly in Winter ; ſo we find it here, other Sins
finitely amiable. Seeft thou then, O ſinful Man, and ſpiritual Diftempers are more common, but
nothing at all in God's Face but Frowns, and Fu- this diſtruſtful Fear, and deſpair of
ry? Doth every Beam of his angry Eye dart Mercy (which chills the Soul with In libro tuo
Vengeance into thy Soul, ſo as thou would'ſt fain a cold Horror ) is more mortal. For fcribuntur
run away from his Preſence, and wooeft the Rocks the Remedy whereof
, it is requifite quod pollunt
and Mountains to fall upon thee, and hide thee that the Heart ſhould be throughly faciunt, & fi
from the ſight of that dreadful Countenance ? convinced of the ſuper-abundant and quod debent
Cleanſe thy Hands, purge thy Heart, clear thine ever-ready Mercy of the Almighty, non poffunt
Eyes with the Tears of true Contrition, and then of the infallible and unfailable Truth ad Gulielm.
look up, and tell me whether thou doſt not ſee an of all his gracious Engagements ; Abbat.
happy change of Aſpect, whether thou canſt now and in reſpect of both be made to
difcern ought in that Face, but a glorious Loveli- confefs, that Heaven can never be but open to
neſs, fatherly Indulgence, unconceivable Mercy, the Penitent. It is a ſweet Word and a true one
ſuch as fhall raviſh thy Soul with a divine Love, of St. Bernard, In thy Book, O Lord, are written all
with a Joy unſpeakable and glorious.
Mthat do what they can, though they cannot do what they
ought. Neither doth God only admit, but he in
vites, but he intreats, but he importunes Men to
be ſaved: What could he do more, unleſs he
would offer Violence to the Will, which were no
SECT. XX.
other than to deſtroy it, and ſo to undo the beſt
Piece of his own Workmanſhip? It is the Way
Eldom ever is the fear of Horror ſeparated of his Decree and Proceedings, to diſpoſe of all
a ,
of it is that which we call Deſpair ; for when the Nature than his, to force his own Ends; and
Soul apprehends a deep fear of God's Dereliction, when he ſees that fair Means will not prevail to
it cannot but be filled with Horror. Now as the win us from Death, he is pleaſed feelingly to be-
moan
qui

222
The Remedy of Prophaneneſs. LIB. II.
moan it as his own lofs ; Why will ye die, 0 houſe | Irradiation, and therewith an awful Complacen-
of Iſrael ? As for the ſtable Truth of his Promiſes, cy of Soul in that glorious Sight; and from
it is ſo everlaſting, that Heaven and Earth in their thence ſhall be caſt down upon our own Vile-
vaniſhing fhall leave it ftanding faſt : His Title neſs, throughly apprehending how much worſe
is, Amen, and faithful is he that hath promiſed, than nothing we are, in and of our ſelves, in the
who will alſo do it; his very Effence can no fight of God we ſhall be put into a meet Capa-
more fail than his Word. He that fears therefore city of an holy and well-mixed Fear: And, if
that God will be leſs than his Promiſe, let him now our Hearts thus enlightened ſhall be taken
fear that God will ceaſe to be himſelf. It was the up with an inward Adoration of the infinite Pow-
Motto of that witry and learned Doctor Donne, er and Greatneſs of God, manifeſted in the fra-
the late Dean of St. Paul's, which I have ſeen more ming and ordering of this viſible World, and of
than once written in Spaniſl
, with his own Hand, the infinite Goodneſs and Mercy of God, ſhewed
Bleſſed be God that he is God, divinely like himſelf. As in the marvellous Work of Man's Redemption ;
the Being of God is the Ground of all his bleſſed and ſhall be careful to expreſs this inward Wor-
Adſcriptions, ſo of all our Firmitude, Safety, Con- ſhip in all due Reverence (upon all Occaſions)
folation ; ſince the Veracity and Truth of God to the Name, the Word, the Services, the Houſe,
(as his other holy Attributes) are no other than the Meſſengers of the Almighty ; withall, if our
his eternal Eſſence. Fear not therefore, O thou humble Souls ſhall meekly ſubject and reſign them-
weak Soul, that the Almighty can be wanting to felves over to the good Pleaſure of God in all
himſelf in failing thee; He is Jehovah, and his Things, being ready to receive his fatherly Cor-
Counſels ſhall ſtand ; fear and blame thine own rections with Patience, and his gracious Dire&ti-
wretched Infirmities; but the more weak thou ons with Obedience: Laſtly, if we ſhall have ſet-
art in thy ſelf, be ſo much the ſtronger in thy tled in our Hearts a ſerious Care of being always
God; by how much more thou art tempted to approved to God in whatſoever Actions; and a
diſtruſt, cling ſo much the cloſer to the Author Child-like lothneſs and dread to give any Offence
and Finiſher of thy Salvation.
unto ſo dear and glorious a Majeſty ; we ſhall
Thus if we ſhall hold an even Courſe betwixt have attained unto this bleſſed Fear which we
Security on the one part, and Horror and Di- ſeek for, and be happily freed from that wicked
ſtruſt on the other; if the fortified and exalted Indevotion and Prophaneneſs to which the World
Eyes of our Souls, being cleared from all inward is ſo much and ſo dangerouſly ſubject : which I
and ambient Impediments, ſhall have conſtantly beſeech the God of Heaven to work out in all
fixed themſelves upon the ever-preſent Majeſty of Readers, to his Glory in their Salvation. Amen.
God not without a ſpiritual Lightfomneſs and nguono
odbold
Som
Megasbrown
Tingning null Stort og trovs ir net
po 10 large mais moiven totale
ogni mio marito di una do oqish woq var
Dopo la mo lahat our shiv ones bontanbey
Dianaboa
BODIA
Urboplodno od
010
Com
TIN (THU TIỀN ĐOÀI Loi Ngoc Hả som
Jawa Tenis ruis Johnson and on
bisitabid
to los
GOOD0bsstig
Home De Tous certitudine profy sigue SUSUR-
Lorettanto a noin 26
ang galang e el on ob mod vodowym obiskool
vrent sociados
wat ons on
a good ad DVEH
105 Banatoly s iud Jongens go, thottb
SIMSUS WORD SponsM devisongeriu Songbirden
o svou cari silov bod hy
ontol bus addsuglas pole dan
coastebinow
chance bas vonlab od 10
Ved stanowato 3937
to legato alla gore bns sotse atogut
en la com det
it down
about to aid to ha
DISSEM
od odnos bolsalazi od doma in WoW

os
123
SUSURRIUM CUM DEO.
SOLILOQUIES:
OR
Holy Self-Conferences
OF THE
D E VOU T SOUL,
Upon fundry choice Occaſions ;
WITH
Humble Addreſſes to the TARONE of GRACE.
Together with
The Soul's Farewel to Earth, and Approaches to Heaven.
By Jos. Hall, B. Norwich.
The Author's Supplicatory DEDICATION.
O Thee, only, O my God, who haft put theſe holy Thoughts
my Soul, do I moſt humbly deſire to dedicate both my
ſelf and them; earneſtly beſeeching thee graciouſly to accept of both :
And that thou wouldſt be pleaſed to accompany and follow theſe
my
weak practical Devotions, with a ſenſible Bleſſing in every
Reader. Let theſe good Meditations not reſt in the Eye, but de-
ſcend into the Boſom of the Peruſers : and effectually work in their
Hearts, that warmth of pious Affe&tions, which I have here pre-
ſumed to exemplifie in mine ; To the Glory of thy great Name,
and our mutual Comfort, in the Day of the glorious appearing of
our Lord Jeſus. Amen.
The
Neto

224
Self-Conferences.
The Heads of the ſeveral SOLILOQUI E S.
2.
UO
Biliarde eiere
Seite), 10
1
59. G
☺ 2
goio 63. Berlin Monroe
Interchange
23.
HE beſt Proſpect.
41. Death's Remembrancers.
2:
The happy Parting
42. Faith's Viétory.
3. Heavenly Converſation.
43. The unfailing Friend.
4. Love unchangeable.
44. Quiet Humility.
5. The happieſt Object.
45. Sure Mercies.
6. Unchangeable Duration.
46. Dangerous Proſperity.
7. Truft upon Trial.
47. Cheerful Obedience.
8. Angelical Familiarity:
48. Heavenly Accordance,
9. The unanſwerable Chriſtian,
49. Divine Bounty.
10. Helliſh Hoftility:
so. Sweet uſe of Power.
II. Falſe Foy.
Si. The Power of Conſcience.
12. True Light.
52. Proud Poverty.
13. Bofom-Diſcourſe.
53. The happieſt Society.
14. The inſenſible Fetters.
54. Honey from the Rock.
15. Satan's prevalence.
55. Sure Earneſt.
16. Leaſurely growth.
QHT 56. Heavenly Manna.
17. Allowable Variety.
57. The Heart's Treaſure.
18. Miſconſtructions of Holineſs,
58. The narrow Way.
19. Two Heavens in one.
God's various Proceedings,
20. The Stock employed.
60. The waking Guardian.
21. Love of Life.
61. The Sting of Guiltineſs.
22. Equal Diſtribution.
62. Beneficial Want.
Body's ſubjection.
Conditions
24. The ground of Unproficiency,
64. The Rule of Devotion.
25. The ſure Refuge.
65. Hell's Triumph.
26. The light Burthen.
H66. Dumb Homage.
27. Joy intermitted.
67. Indifferency of Events.
28. Univerſal Intereſt.
68. The tranſcendent Love.
29. The ſpiritual Bedleem, SMO IH 69. Choice of Seaſons. "A oldmH
30. The difference of Actions.
70. The happy return home.
31. The neceſſity of Labour.
71. The Confinements of Age.
32. Acquaintance with Heaven. Hiw 72. Sin without Senſe.
33. The All-Sufficient Knowledge.
73. The Extremes of Devotion.
34. .
74. The fick Man's Vous talle Heart:
20T
37. Acceptation of Defirer. Dn01qqA bus
75. The Suggeſtions of a falſe Heart.
36. Heavenly Foys.
76. Sacred Melody.
37. Mixed Contentments.
77. Blemiſhes of the holy Function.
38. True Wealth.
.picmion
78. The bleſſed Reward.
39. Falſe Light.
79. Preſages of Fudgment.
40. The baſte of Deſire.
80. Unwearied Motion, and Reſt eternal.
MOITADIATO runoila 2 z sodnih od
Birleworthorlwyr o evine bad
vendred Self-Conferences,
TT
s dod 10
monli basa
Görls wolloi bris, VECINOJOR 01 Balnelo od blew work rela bnA
Yrovə nisoLILOQ Io s til do not always adore thee, and find my Soul taken
brud, bon dom 2010 ing thee : I fee many Eyes have looked curi-
ouſly upon that glorious Frame, elſe they could
cista niliowaporno bris not have made to pun&ual Obſervation of the
My God, I ſhall not be worthy of my Fire and Motion of thoſe goodly Globes of Light,
19Eyes, if I think I can employ them which thou haft placed there, as to forecel all their
better, than in looking up to thy Hea-Conjunctions, and Oppoſitions, for many hun-
ven: and ſhall I not be worthy to look dred Years before ; but whilſt they look at the
up to Heaven, if I ſuffer my Eyes to reſt there, Motions, let me look at the Mover; wondring,
and not look through Heaven at thee, the Al- not without raviſhment of Spirit, at that infinite
mighty Maker and Ruler of it; who dwell'ſt there Power and Wiſdom, which keeps up thoſe num-
in all Glory and Majeſty; and it ſeeing thee I berleſs and immenſe Bodies in ſo perfect a Regu-
larity,


Holy Self-Conferences of the Devout Soul.
225
ven.
Præfar. Pfal.
morum.
Pſal. 90.9
larity, that they all keep their juft Stations, and Soul, to the poſſeſſion of that happy Manſions
Times, without the leaft varying from the Courſe which thy dear Saviour hath from Eternity pre-
which thou ſetted'ſt them in their firſt Creation ; pared for thee in his Father's Houſe : and thou;
ſo whilſt their Obſervation makes them the wiſer, my Body, to that quiet Repoſitory of thy Grave,
mine ſhall make me the holier. Much variety of till ye both fhall happily meet in the bleſſed Re-
Objects haſt thou given us, here below, which furrection of the Juſt, never, never to be fe-
do commonly take up our Eyes; but it ſhall be vered.
my fault, if all thoſe do not rather lead my
Thoughts to thee, than withdraw them from
thee; ſince thy Power and Majeſty is clearly con stod guill SOLILOQ. III 3317
fpicuous in them all. O God, whilft I have Eyes,
bas n
let me never but ſee thee in all Things, let me 2013 Heavenly Converſation, dedov
never but enjoy thee; Let me ſee thee here as O bazter
151 boulotos
heuer muito be seen, by the Eye of Faich eil in I Familiter converſation for commonly we are
, am
1 Cor. 13. 12. Glory : Let me ſee thee as through a transformed into the Diſpoſitions and Manners
Glaſs darkly here on Earth, till I of thoſe whoſe Company we frequent : we daily
may come to ſee thee Face to Face in Hea- ſee thoſe who by haunting the Society of Drun-
o kards, and debauched Perſons, have from civil
bolan and orderly Men grown into extremity of Lewd-
nefs ; and on the contrary, thoſe who have con-
SOLILOQ. II. demonforted themſelves with the Holy and Vertuous,
10
gedor
Tomatog ledhave attained to a gracious participation of their
The happy Parting.
Boho Sanctity: Why ſhould'ſt thou not then, O my
nols fathome
bus Tout Soul, by a continual Converſation with God, and
Euthym. in Have lived divers Years longer his Angels, improve to an heavenly Diſpoſition?
than holy David did; yet I can Thou canſt not, whilſt thou art here but have
truly ſay with him; if that Pſalm ſomewhat to do with the World; that will necef-
were his which hath the Title of Mo- ſarily intrude into thy Preſence, and force upon
ſes; We have brought our Years to thee Buſineſſes unavoidable ; and thy ſecular
an end, as it were a Tale that is told: Friends may well look to have ſome ſhare in thy
Methinks, O ny Soul, it is but yeſterday ſince ſociable Entertainments : But theſe are but Goers
we met; and now we are upon parting; nei- and Comers, eaſily and willingly diſmiſſed, after
ther ſhall we, I hope be unwilling to take leave; ſome kind Interlocutions: the Company that muſt
for what Advantage can it be to us to hold out ſtick by thee is Spiritual, which ſhall never leave
longer together One Piece of me cannot but thee, if thou have the Grace to apply thy ſelf to
grow more infirm with Uſe and Time ; and them upon all Occaſions.
thereupon muſt follow a decay of all Faculties Thou maiſt hold fair Correſpondence with all
and Operations : Where the Tools are grown other not offenſive Companions ; but thy intire-
bad and dull, what Work can be exquiſite ? Thou neſs muſt be only with theſe.
feeſt it then neceſſary, and inevitable that we Let thoſe other be never ſo faithful, yet they
muſt yield to Age, and grow worſe with conti- are uncertain ; be their will never fo good, yet
their Power is limited; theſe are never but at
And what Privilege can meer Time give us in hand, never but able, and willing to make and
our Duration? We ſee the baſeſt of Stonės laſt keep thee happy, O my God, thou ſeeſt how
longer than the durableſt Plants; and we ſee ſubject I am to Diſtracions : Oh hold me cloſe
Trees hold out longer than any ſenſitive Crea. to thee: Let me enter into the fame Company
tures; and divers of thoſe ſenſitive Creatures out here in my Pilgrimage, which I ſhall for ever en-
laft Man, the Lord of them all : neither are any joy hereafter in my Home.
of theſe held more excellent becauſe they wear
out more Hours: We know Enoch
was more happy that was fetch'd
SOLILOQ. IV.
away at three hundred fixty five
Years, than Methuſelab at nine hun-
Love unchangeable.
dred fixty and nine : Difference of Age doth no-
thing but pull down a Side where there are not UR younger Years are wont to be delight-
Supplies of increaſing Abilities. Should we con ed with Variety, and to be much affected
tinue our Partnerſhip many Years longer, could to a Change, although to the worſe : the Child
we hope for more Health and Strength of Body, is better pleaſed with his new Coat, though the
more Vigour of Underſtanding and Judgment, old be far handſomer : whereas Age and Expe-
more Heat of good Affections ? And can we rience fixeth our Deſires, and teacheth us to ſet
doubt that it will be elſewhere better with us the greateſt value upon thoſe good Things where-
Do we not know what abides for us above ? Are with we have been longeſt acquainted.
Howe not aſſured that if our earthly Yea, it is the general Diſpofition of Nature to
Houſe of this Tabernacle were dif- be cloied with continued Bleflings, and upon long
folved, we have a Building of God, Fruition to complain of that Good which we firft
an Houſe not made with Hands, eternal in the commended for pleaſing, and bene-
bsd
Heavens. Why therefore, Oh, why? Should ye ficial : What could reliſh better with Exod. 16.13
be loth to part upon fair Terms ? Thou, O my I the Iſraelites the firſt Morning than Deut. 8. 3.
Ffff
the
nuance.
Gen. 5. 23,
24, 27.
OUR
2 Cor.5. I.
226
SOLILOQUIES: Or,
ز
the Angels Food which fell down from Heaven chy Son my Saviour. I cannot through thy Mer-
every Day about their Camp ? the cy fail of an heavenly Difpofition of Soul whilſt
Exod., 16. 31. taſte whereof was like to Wafers I am here, and of a Life of eternal Glory with
made with Honey: If we ſtay but thee hereafter.
a while, we ſhall, ere many Years, hear them cal-
ling for the Onions and Garlick of Egypt, and
---
crying out, Now our Soul is dried
SOLILO Q. VI.
OS
Numb. 11.6. away ; there is nothing but this Manna
before our Eyes. Our wanton Appe-EOT
Unchangeable Duration. 03, algnede
tite is apt to be weary of the beſt Bleſſings, both
of Parek and Heaven and openedicts withs, then I Nipbe fart Elepnice wherein we live, we enter
the enjoined repetition of a daily-tasked Devo- the firſt, through the want of the Exerciſe of Rea-
tion. But contrarily, Grace endears all Bleſſings ſon, we cannot know it; and afterwards through
to us by their continuance, and heightens our Af- our Inconſideration, and the bewitching Buſineſſes
fections, where they are rightly placed, by the of Time, we do not ſeriouſly lay it to heart, we
length of the Time of their enjoying O God, are in a ſtate of Everlaſtingneſs; there muſt upon
it is thy Mercy that thou haft vouchſafed to al- the neceffity of our Mortality be a change of our
low me an early Intereſt in thee, even from my Condition, but with a perpetuity of our Being;
tender Years; the more and longer I have known the Body muſt undergo a temporary Diſſolution,
thee, the more cauſe have I ſtill found to love and the Soul a remove, either to Bliſs or Tor-
thee, and adore thee; Thou art ever one and un ment; but both of them, upon their meeting,
changeable ; Oh make thou my Heart fo; de- ſhall continue in an unchangeable Duration for
vote thou me wholly unto thee ; and by how ever and ever: And if we are wont to ſlight tran-
much cooler my old Age is in all other Affe&i- fitory and vaniſhing Commodities, by reaſon of
ons, inflame it ſo much the more in my love to their momentany continuance, and to make moſt
thee.
account of Things durable ; What Care and great
Thoughts ought I to beſtow upon my ſelf, who
ſhall out-laſt the preſent World; and how ought
SOLILOQ. V. Dat
I to frame my Life ſo, as it may fall upon an
y serbit Eternity infinitely happy and glorious ?
The Happieſt Object.com al O God, do thou fet off my Heart from all thefe
tome earthly Vanities, and fix it above with thee. As
F we could attain to ſettle in our Thoughts there hall be no end of my Being, fo let there
a right Apprehenſion of the Majeſty of God, be no change of my Affections ; let them before
it would put us into the comfortable Exerciſe of hand take poſſeſſion of that Heaven of thine,
all the Affections that belong to the Soul : For wherero I am aſpiring : let nothing but this Clay
ſurely, if we could conceive aright of his Omni- of mine be left remaining upon this Earth where-
potent Power, and tranſcending Glory, and in- into it is mouldring ; let my ſpiritual Part be
comprehenſible Infiniteneſs, we could not but ever with thee whence it came, and enter up-
tremble before him, and be always taken up with on that Bliſs which knows neither Change nor
an adoring Fear of him: And, if we could appre- End.
hend his infinite Goodneſs both in himſelf and to
Mankind, we could not but be raviſhed with a
fervent Love to him, and ſhould think our felves
SOLILOQ. VII. in me
happy that we might be allowed to love fuch a
God, and if we could conceive of that abſolute
Suunto Truſt upon Trial. blod 200
Beauty of his Holineſs, and bliſsful Preſence, we
bos
Boulay not but be enflamed with a longing Deline Whereatures in the
World
, which both pro-
THat a Providence there is over all the
to enjoy ſuch a God; and if we could apprehend
all theſe, we could not be but both tranſported duceth them to their Being, and over-rules, and
with an unſpeakable Joy, that we have a ſure In- carries them on, to and in their Diſſolution with-
tereſt in a God ſo Holy, fo Good, ſo Almighty, out their knowledge, or intended Co-operation;
ſo Glorious, and ſtricken with an unexpreſſible but for thoſe whom God hath indued with the
Grief, that we ſhould either offend him, or ſuffer Faculty of Ratiocination, how eaſie is it to ob-
our ſelves to want but for a Moment the feeling ſerve the Courſe of the Divine Proceedings with
Preſence of that All-ſufficient, and All-compre- them, how that all-wiſe God contrives their Af-
hending Majeſty : On the contrary, thoſe Men fairs and Events quite beyond , and above the
begin at the wrong End, who go about to draw Power of their weak Projections; how he pre-
their Affections to God firſt, and then after ſeek | vents their Deſires, how he fetches about inex-
to have their Minds enlightned with right Con- pected and improbable Occurrences to their hin-
ceits of his Eſſence and Attributes : who meeting derance, or advantage ; ſometimes bleſſing them
with thoſe occurrent Temptations, which mainly with ſucceſs, beyond all their hopes, ſometimes
croſs them in their Deſires and Affections, are blaſting their Projects, when their Bloſſoms are
ſtrait ſet off from profecuting their good Moti- at the faireſt ? Surely, if I look only in a dull
ons, and are as new to ſeek of a God, as if they Stupidity upon the outſides of all Accidents that
had never bent their Thoughts towards Heaven. befal me, and not improve my Reaſon and Faith
O God, let it be the main
Care of my Life, to to diſcern, and acknowledge that inviſible Power
know thee, and whom thou haſt ſent, Jeſus Chriſt that orders them to his own and their Ends, I

IF


Ihall

Holy Self-Conferences of the Devout Soul.
227
Geld fhall have been caft away upon a barren and I loves the
Lord Jefus in fincerity, to ſee how
,
ſhall be little better than brutiſh; and if upon the , and take heed of doing ought that may cauſe
Obfervation of that good Hand of God, ſenſibly thoſe heavenly Guardians to turn away their Faces
leading me on in all the ways of my younger and from thee as aſhamed of their Charge.
riper Age, in ſo many feeling and apparent Ex-
periments of his gracious Proviſions and Protecti-
ons, I ſhall not have learned to truſt him with
SOLILOQ. IX.
the ſmall remainder of my Days, and the happy
cloſe of that Life which he hath ſo long and
The unanſwerable Chriſtian.
mercifully preſerved, the Favours of a bountiful
God a
unthankful Heart. O God,'I am ſuch as thou
haft made me, make up thy good Work in me, utterly unanſwerable the greater fort of Men that
and keep me that I do not mar my ſelf with my bear the Name of Chriſt, are to the Example and
wretched Unbelief: I have tried thee to the full : Precepts of that Chriſt whoſe Name they bear :
Oh that I could caſt my ſelf wholly upon thee; He was humble and meek, they proud and info-
and truſt thee both with my Body and Soul, for lent; he bade us love our Enemies, they hardly
my ſafe Paſſage to that bleſſed Home, and for can love their Friends ; he prayed for his Perſe-
the perfect accompliſhment of my Glory, in cutors, they curſe ; he that had the command of
thine.
all, cared not to poſſeſs any thing; they not ha-
ving right to much, would poffefs all; he bade us
give our Coat alſo to him that takes our Cloak,
they take both Coat and Cloak from him that
SOLILOQ. VIII.
hath it; he bade us turn our Cheek for the other
Blow, they will be ſure to give two Blows for
Angelical Familiarity.
one ; he paid Obedience to a Foſter-Father, and
Tribute to Cæfar, they deſpiſe Government ; his
Here is no reaſon to induce a Man to think Trade was only doing good, ſpending the Night
preſent with us, for our good, as the evil Angels they debauch their Time, revelling away the
are for our hurt ; ſince we know that the evil Night, and ſleeping away, or miſ-ſpending the
Spirits cannot be more full of Malice to work Day; he forbade Oaths, they not only ſwear and
our harm, than the bleſſed Angels are full of Cha- forfwear, but blafpheme too; he bade us make
rity, and well-wiſhing to Mankind; and the evil Friends of the Mammon of Unrighteouſneſs, they
are only let looſe to tempt us by a make Mammon their God; he bade us take up
Heb, 1. ult. permiſſion of the Almighty, whereas his Croſs, they impoſe their own; he bade us lay
the good are by a gracious delegation up our Treaſure in Heaven, they place their Hea-
from God encharged with our Cuſtody; now, ven in Earth; he bids us give to them that ask,
that the evil Spirits are ever at hand, ready upon they take violently from the Owners; he bade
all Occaſions to preſent their Service to us for our us return good for evil, they for good return evil;
furtherance to Miſchief, appears too plainly in he charged his Diſciples to love one another, they
their continual Temptations which they inject in- nouriſh Malice and Rancour againſt their Bre-
to our Thoughts ; in their real and ſpeedy Ope- thren; he left Peace for a Legacy to his Follow-
rations with the Spels and Charms of their wic- ers, they are apt to ſet the World on fire : His
ked Clients, which are no leſs effectually anſwered Buſineſs was to fave, theirs to deſtroy.
by them, immediately upon their Practice, than O God, let Rivers of Waters run
natural Cauſes are by their ordinary and regular down mine Eyes becauſe they do no 136.
Productions. It muſt needs follow therefore, that better keep the Law of thy Goſpel.
the good Angels are as cloſe to us, and as inſepa- Give Grace to all that are called by thy Name,
rable from us : and though we ſee neither, yet he to walk worthy of that high Profeſſion whereto
that hath ſpiritual Eyes perceives them both, and they are called : And keep me thy unworthy Ser-
is accordingly affected to their Preſence. If then vant, that I may never deviate from that bleſſed
wicked Men ſtick not to go ſo far as to endanger, Pattern which thou haſt ſet before me : O let me
and draw on their own Damnation, by familiar- never ſhame that great Name that is put upon
ly converſing with malignant Spirits; Why ſhould me: let me in all things approve my ſelf a Chri-
not I for the unſpeakable Advantage of any Soul ftian in earneſt; and fo conform my ſelf to thee,
affect an awful familiar Converſation with thoſe in all thy Examples and Commands, that it may
bleſſed Angels which I know to be with me? | be no diſhonour to thee to own me for thine.
The Language of Spirits are Thoughts : Why do
not I entertain them in my ſecret Cogitations,
and hold an holy Diſcourſe with them in mental
SOLILOQ. X.
Allocutions; and ſo carry my ſelf as that I may
ever hold fair Correſpondence with thoſe invin-
Helliſh Hoftility.
cible Companions, and may expect from them all
gracious Offices, of holy Motions, careful Pro Cannot but obſerve how univerſal it is in all
tection, and at laſt an happy conveyance to my
Kinds for one Creature to prey upon another,
Glory? O my Soul, thou art a Spirit, as they the greater Fishes devour the leſs, the Birds of Ra-
are; 'do thou ever ſee them, as they ſee thee, pine feed upon the ſmaller Fowls, the ravenous
and ſo ſpeak to them, as they ſpeak to thee; and wild Beaſts ſuſtain themſelves with the Fleſh of
bleſs thy God for their Preſence, and Tuition : the weaker and tamer Cattle; the Dog purſues
Ffff 2
the


Pralm 119.
I
228
SOLILOQUI ES: Or,
Pſalm 119.
JOS*
the Hare, the Cat the Mouſe : Yea, the very , Soul, and burn up thoſe ſecret Corruptions
Moal under the Earth hunts for the Worm, and which have lien ſmothering within me : fet me
the Spider in our Window
for the Flie : Whether at full Variance with my felf, that I may be at
it pleaſed God to ordain this Antipathy in Nature, Peace with thee.
or whether Man's Sin brought this Enmity upon
the Creature, I enquire not : this I am ſure of,
that both God hath given untò Man (the Lord
SOLILOQ. XII.
of this inferiour World) Leave and Power, to
prey upon all theſe his Fellow-Creatures; and to
True Light.
make his uſe of them, both for his Necefſity, and
is only he that hath ftirred up Men to prey upon Thau haft taught us, O Saviour, Mattb. 6. 23.
one another; fome to eat their Fleſh, as the fa- may be Darkneſs, and that the Light endarkened
vage Indians ; others to deſtroy their Lives, Eftates, cauſeth the greateſt Darkneſs : neither can it be
Good Names: this proceeds only from him that is otherwiſe ; ſince the very obſcuring of the Light
à Murtherer from the beginning. O my Soul, maketh ſome kind of Darkneſs, the utter extincti-
do thou mourn in ſecret to ſee the great Enemy on of it muſt needs make the Darkneſs abſolute.
of Mankind ſo wofully prevalent as to make the Now what is Darkneſs but a meer privation of
Earth fo bloody a Shambles to the Sons of Men; Light? There is but a double ſpiritual Light,
and to ſee Chriſtians ſo outragiouſly cruel to their the abſence whereof cauſeth Darkneſs : thine
own Fleſh : And, O thou that art the Lord of Evangeliſt hath juſtly ſaid of thee,
Hoſts, and the God of Peace, reſtrain thou the Thou art the true Light, that enlightnejt John 1. 9.
violent Fury of thoſe which are called by thy every Man that cometh into the World;
Name, and compoſe theſe unhappy Quarrels Thy Pfalmift hath ſaid of thy Divine
amongſt them that ſhould be Brethren. Let me Oracles, Thy word is a Lantern unto
(if it may ſtand with thy bleſſed Will) once my feet, and a light unto my ſteps; who-
again ſee Peace ſmile o'er the Earth, before I foever wants both, or either of theſe,
come to ſee thy Face in Glory.
cannot but be in Darkneſs, yea, his pretended
Light cannot but be Darkneſs it felf.
I ſee, O Lord, there is much of this dark Light
SOLILO Q. XI.
in the World ; In one I obſerve a kind of Glow-
worm-light, which in a Summer's Evening ſhines
Falfe Joy.
ſomewhat bright, but he that ſhould offer to lighe
his Candle at it would be much deceived; this is
Mongſt theſe publick Bluſters of the World, juftly a dark Light, fince it ſhines not at all by
I find many Men that ſecretly applaud Day, neither is at all communicable to another,
themſelves in the Conceit of an happy Peace no not to the Bearer it ſelf: In another, I ſee the
which they find in their Boſom: where all is calm Light of a dark Lantern; which caſt out ſome
and quiet; no diſtemper of Paſſions, no fear of Gleams of Light, but only to him that bears it ;
Evil, no ſting of Remorſe, no diſturbance of even this Man's Light is Darkneſs alſo, to all the
Doubts; but all ſmoothneſs of Brow, and all tran- World beſides himſelf : in a third I ſee a reſem-
quility of Mind; whoſe courſe of Life, yet, with- blance of that meteorical Light, which appears
out any great Enquiry, hath appeared to be not in Mooriſh Places, that ſeems Fire, but is nothing
over-ſtrict and regular. I hear them boaſt of their but a ſlimy glittering Exhalation, cauſing both the
Condition, without any Envy of their Happi- Wonder and Error of the Traveller ; leading him
neſs, as one that had rather hear, than complain of through the impulſive Motion of the Air, into a
their inward Unquietneſs, than brag of their Ditch ;, and of this kind I find too much variety;
Peace. Give me a Man that after many ſecret all of them agreeing in this, that they pretend Vi-
Bickerings, and hard Conflicts in his Breaſt, up- fions and Revelations of the Spirit even for con-
on a ſerious Penitence, and ſenſe of Reconcilia-trary Projections, O Saviour, what Light ſoever
tion with his God, hath attained to a quiet Heart, is not derived from thee is no better than Dark-
walking conſcionably and cloſe with that Maje-neſs : Thou haft fufficiently revealed thy Self and
fty with whom he is attoned ; I ſhall bleſs and thy Will to us in thy Word; as for any new Lights
emulate him as a meet ſubject of true Joy: For (except it be a clearer Manifeſtation of the old)
Spiritually there is never a perfect Calm but af- O Lord give me the Grace not to follow them:
ter a Tempeſt ; the Wind, and Earthquake and I find a double Light to proceed from thee, one
Fire make way for the ſoft Voice. which is a general Light, that enlightens every
i Kings 19.
But I pity the Flatteries and Self- Man that comes into the World; the other eſpe-
applauſes of a careleſs and impeni- cial Light of thy Spirit illuminating the Soul of
nitent Heart : This Jollity hath in it much Dan- every Believer with a right Apprehenſion of thee
ger, and without ſome change, Death. O Savi- and heavenly Things : 0 do thou ſhine into my
our, I know thou cam'ft to ſend Fire Soul with this heavenly Light of thine; and if
Luke 12.49.
on the Earth ; yea, Fire into theſe this be not enough to make me happy, (without
earthen Boſoins, whereof the very the acceſſion, and with the rejection of other new
beſt hath combuſtible Matter enough for thee to Lights ) let me fit in perpetual Darkneſs.
work upon ; and what will I (thou ſaiſt) if it
be already kindled: O bleſſed Jeſu, my Will agrees
with thine ; I deſire nothing in the World more
than that this Fire of thine may flame up in my
SOLILOQ


Holy Self-Conferences of the Devout 'Soul.
229
ked Devil hath a tye upon our Heel : there is
SOLILOQ. XIII.
ſome Peccadillo of ſmothered Luft, or concealed
Pride, or zealous Cruelty, and Uncharitableneſs,
Boſomi Diſcourſe.
that gives him the command of our Souls at Plea-
ſure: and this ſhall no leſs fetch us within his
O
Lord, if I had the Skill, and Grace to be Power and Mercy, than if we were lock'd up
ever communing with my own Heart, and under a thouſand Chains
. O God, thou who art
with thee, I ſhould never want either Work, or infinite both in Wiſdom and Power, do thou en-
Company, never have cauſe to complain of Soli- able me not only to refift the
Power, but to avoid
tarinefs, or tedious Hours : for there is no Time the Wiles of that cunning Spirit : let me give
wherein there is not ſome main Buſineſs to be him no Advantage by the cloſe Entertainment of
done between thee and my Soul ; one while find any Boſom Sin: let my Holineſs and Obedience
ing my Heart dull and ſtupid, I ſhould have cauſe be as univerſal, as either thy Commands, or his
to rouſe it up by ſome quickning Meditation ; miſchievous Intentions.
another while finding it dejected with ſome un-
pected Croſs, I ſhould be chearing it up with
ſome comfortable Applications : one while find-
SOLILOQ. XV.
ing it diſtracted with ſome ſcrupulous Doubts, I
Nhould be labouring to ſettle it in juſt Reſoluti-
Satan's prevalence.
ons; another while perceiving it to incline to-
wards idle Thoughts, I ſhould be checking it with
a feaſonable Reprehenſion : one while finding it preſent Age, above all former Times, ap-
faint and flack in holy Duties, I ſhould chide it pears too plainly in thoſe univerſal Broils, and
into a more fenfitive Vigour; another while find- Combuſtions which he hath raiſed all the World
ing it more cheerful in the performances of De- over; whereof no Nation of the whole known
votion, I ſhould encourage it with the aſſurance habitable Earth is at this Day free, in the ſtrange
of a gracious Acceptation : one while I ſhould number and variety of Sečts, Schiſms, Hereſies,
find cauſe to fortifie it againſt Temptations, ano- fet on foot by him, every where; the like where-
ther while to erect it after a Foil : one while to of were never heard of, in the preceding Times
conflict; another to triumph: one while to ex- of the Church : in the rifeneſs of bold and pro-
amine my Condition, another while either to de- feffed Atheiſm ; and moft clearly in the marvel-
plore or congratulate it: one while I ſhould find lous Multitude of Witches abounding in all Parts.
time to ſue to thee my God for the ſupply of Heretofore one of thoſe Clients of Hell in a
ſome Want, another while to bleſs thee for Fa- whole Country was hooted at as a ſtrange Mon-
vours received: one while to bemoan my Wretch-fter; now hundreds are diſcovered in one Shire;
edneſs, another while to adore thy infinite Great- and (if Fame deceive us not) in a Village of
nefs : one while to renew my Vows, another fourteen Houſes in the North Parts, are found ſo
while to beg Pardon for my Omiſſions: one many of this damned Breed: heretofore, only .
while to ſeek thee with Tears and due Humilia- ſome barbarous and wild Defarts; or, ſome rude
tion, another while to rejoyce in thy great Sal- uninhabited Coaſts, as of Lapland, and Finland, &c.
vation : The Varieties of my ever-changing Con- were thought to be haunted with ſuch miſcreant
dition, whilſt I am in this Vale of Miſery, can- Gueſts ; now the civilleſt, and moſt religious Parts
not want the perpetual Employment of a buſie are frequently peſtered with them : heretofore
Soul. O God, let me be dumb to all the World, fome filly poor and ignorant old Women were
ſo as I may ever have a Tongue for thee, and thus deluded by that Infernal Impoſtor ; now we
mine own Heart.
have known thoſe of both Sexes which have pro-
feſſed much Knowledge, Holineſs, Devotion,
drawn into this damnable Practice : What ſhall
SOLILO Q. XIV.
.
we ſay to all theſe over-pregnant Proofs of the
unuſually prevailing Power of Hell ? Certainly,
The inſenſible Fetters.
either Satan is now let looſe (according to the
Prediction of the holy Evangeliſt in Pathmos ) to-
Hat a ſubtil Devil we have to deal with wards the End of the World; or, becauſe he finds
He will be ſure to give the Sinner Line his Time but ſhort, he rageth thus extremely ; as
enough, ſo he may be ſure to hold him : he lhall if what he muſt lack in Time, he would make
have his full ſcope and freedom to all honeſt and up in Fury : But, Oh bleſſed God, thine infinite
religious Practices ; ſo as by ſome one ſecret Sin Wiſdom and Omnipotence knows how to make
that evil Spirit may have Power over his Soul, both a juſt Advantage of that increaſed Power and
to enſnare, and retain it : He cares not how god-Succeſs, which thou haſt permitted to this great
ly we ſeem, how conſcionable we are in all other Enemy of Mankind; thy Juſtice is hereby mag-
Ácions, ſo as he may ſtill in one dear Sin keep nified in thy juft Judgments upon the Wicked,
us faſt intangled; whereupon it often comes to and thy Mercy in the Gain that hence accrues to
paſs; that not only the Eyes of the World, but thy chofen ; for certainly thy true Saints would
even our own are too often deceived in the Judg- not be ſo eminently holý, if Satan were not ſo
ment of our Spiritual Eſtate : we profeſs ftrict malicious: Thou who in natural Cauſes are wont
Holineſs
, and give good Proofs, upon occaſion, to work by contraries, (ſo as inward Heat is or-
of a tender and well-guided Conſcience, fo as dinarily augmented by the extremity of an am-
this glorious Shew wins us the Reputation of rare bient Cold) canft, and wilt do ſo much more in
Vertue and exemplary Piety: yet ſtill the wic- 1 ſpiritual ; what thy viſible Church loſeth in the
number
W!
230
SOLILOQUIES: Or,
WE
number of formal Profeſſors, is abundantly made
up in the vigorous Graces of thy real Saints. Still
SOLILOQ. XVII.
and ever do thou ſo order and over-rule thefe
buſie Workings of the Powers of Darkneſs, that
Allowable Variety.
thou maiſt repay thine unreclaimable Enemies
T
with Judgments, and heighten the Piety, Vigi-
lancy and Zeal of thy faithful Ones.
who Thall think to reduce all Diſpoſitions and
Forms of Devotion and Uſages to their own ;
fince in all theſe there may be much Variety : and
SOLILOQ. XVI.
all thoſe different Faſhions may receive a graci-
ous Acceptation in Heaven; one thinks it beſt to
Leaſurely growth.
hold himſelf to a fet Form of Invocation ; ano-
ther deems it far better to be left free to his arbi-
E are all commonly impatient of Leafüre; frary and unpremeditated Expreſſions: one pleaſes
and apt to over-haſten the fruition of himſelf with this Notion of that Omnipotent Dei-
thoſe good Things we affect : one would have ty whom he implores another thinks that may
Wealth, but he would not be too long in getting be more proper and affe&tive ; one thinks this Po-
of it ; he would have golden Showers rain down Iture of Body may be the meeteſt for his humble
into his Lap on the fuddain : Another would be Addreſs to the Throne of Grace, or to the Table
Wiſe and Learned, yet he cannot abide to ſtay of the Heavenly Manna; another likes that bet-
for grey Hairs, or to ſpend too much Oil in his ter : one is for a long Prayer; another for fort
tedious Lucubrations : one would be free, but Ejaculations : one deſires to raiſe up his Spirits
he would not wear out an Apprentiſhip: another with the Prophet) by the Aid of an harmonious
would be honourable, but he would neither ſerve Melody; another holds them better fixed in a fad
long, nor hazard much: one would be holy, but Silence: one holds it beſt to ſet forth God's Ser-
he would not wait too long at the Door-Pofts of vice in a ſolemn State and Magnificence; ano-
God's Houſe, nor loſe too many Hours in the ex ther
approves better of a ſimple and inceremoni-
erciſe of his ſtinted Devotions: another would be ous Devotion : one requires a ſacred Place, and
happy, but he would leap into Heaven ſuddenly, a peculiar Habit, as beſt becoming God's Publick
not abiding to think of a leaſurely towring up Worſhip ; another makes no difference of either
thither by a thouſand Degrees of Aſcent, in the Room or Dreſs: one makes ſcruple of coming
flow Proficiency of Grace. Whereas the Great otherwiſe than faſting to the Lord's Table ; ano-
God of Heaven, that can do all Things in an in- ther conceives it more ſeaſonable after a 'Love-
Itant, hath thought good to produce all the Ef- Feaft: one thinks his Chriſtian Liberty allows
fects of natural Agency, not without a due fuc- him the moderate Scope to all not-unlawful Rem
ceffion of Time.
creations ; another's Auſterity interdiets all Pa-
When I look into my Garden, there I fee firſt times : one judgeth this Hair, and that Attire noc
a ſmall Spire look out of the Earth, which in ſome lawful only, but comely; another thinks he eſpies
Months time grows into a Stalk; then after ma- Sin in both: O God, as thou haſt ever ſhewed
ny Days expectation, branches forth into ſome thy ſelf juftly ſevere in the avenging of Sin, ſo I
Leaves ; at laſt appears the hope of a Flower, know thee graciouſly indulgent in allowing thy
which ripened with many Suns and Showers, ariſes Servants much Latitude in the free uſe of all that
to its Perfection, and at laſt puts forth its Seed thou haſt not prohibited ; in imitation whereof,
for a fucceeding Multiplication.
give me an Heart holily zealous to abhor every
If I look into my Orchard, I ſee the well- thing that is truly evil, and charitably affected to
grafted Cions yield firſt a tender Bud; it ſelf af- the favourable Cenfure of all Uſages that are
fer many Years is bodied to a ſolid ſtock, and meerly indifferent. Let my main Care be to look
under the Patience of many hard Winters, ſpreads to the fincerity of my Soul, and to the fure grounds
forth large Arms; at laſt being grown to a meet of warrant for my Adions ; for other circum-
Age of Vegetation, it begins to grace the Spring ftantial Appurtenances, where thou art pleaſed to
with ſome fair Bloſſoms, which falling off kindly, be liberal, let me not be ſtrait-handed.
give way to a weak Embryon of Fruit; every Day
now adds ſomething to the growth, till it attain
in Autumn to a full Maturity : Why ſhould I
SOLILOQ. XVIII.
make account of any other Courſe in my ſpiri-
tual Proceedings ? O God, I ſhall be always rea-
Miſconſtructions of Holineſs.
dy to cenſure my flow Pace in Grace and holy
Obedience, and ſhall be ever ambitious of admit I goes more variety of conftructions from the
ring higher in thy gracious Favour ; but when I
ſhall have endeavoured my utmoſt, I ſhall wait Lookers on, than Holineſs : for that being an in-
with humble Patience upon thy bountiful Hand; ward gracious Diſpoſition of the Soul, conformed
as one that deſires thankfully to acknowledge thé to God, in all the renewed Faculties thereof, lies
little that I have received, and meekly to attend ſo cloſe in the Bofom, that it can only be gueſſed
thy good Pleaſure for what I may receive. So at by ſuch uncertain Emanations of Words and
thou bring me to Heaven, take what Time, and Adions, as flow from it to the Ears and Eyes of
keep what Pace thou pleaſeft.
others : The particular Graces and Affections of
Love, Fear, Hope, Joy, Godly Sorrow, Zeal, and the
reſt, break forth apparently in ſuch Symptoms and
Effects, as may win a certainty of Belief from the
Beholders,
>
Holy Self-Conferences of the Devout Soul.
231

Beholders, neither indeed are eaſily concealed from
a double Heaven; one below, and another
the view of others: All theſe may be read in the above : ſince our Sufferings here on Earth muſt
Face; but if the Heart it ſelf could be ſeen, and
make way for our future Glory : But, now I find
that curiouſly diffected, yet even thus could not it in a better Senſe, very feiſible for a true Chri-
Holineſs be diſcovered. Beſide the cloſeneſs, every ſtian to attain both: For, as we ſay, where the
Man is apt to meaſure his Judgment of Holineſs Prince reſides, there is the Court fo, ſurely,
by a falſe Rule of his own, whereby it comes to where the ſupreme and infinite Majeſty pleaſes to
paſs that it is ſo commonly miſtaken. One thinks manifeft his Preſence, there is Heaven: Whereas
him holy that forſakes the World, and retires into therefore God exhibits himſelf preſent two ways,
fome wild Deſert, or mures up himſelf in an An- in Grace, and in Glory; it muſt follow that the
choret's Cell : Another judges him holy that ma- gracious Preſence of God makes an Heaven here
cerates his Body with Fáſtiug, that diſciplines his below, as his glorious Preſence makes an Heaven
Hide with Whips and Hair-cloths, that lies hard, and above. Now it cannot but fall out, that as the
fares hard ; that abſtains from all that relates to Fleſh lower material Heaven comes far ſhort of the
in his Lent, and Embers ; that paſſionately hugs his Purity of the ſuperior Regions, being frequently
Crucifix, and toſſes his Beads, and duly obſerves his over-caſt with Clouds, and troubled with other
Shrifts, and Canonical Hours : Now this Man that both watry and firy Meteors; fo this ſpiritual
in their way is in danger of Canonization for a
Heaven below, being many times darkned with
Saint, is by the Profeffor of an oppoſite Holineſs fad Deſertions, and bluſtered with Temptations,
decry'd to Hell for Superftition and Idolatry: One cannot yield that Perfection of inward Peace and
ſtiles him holy, who ſegregates himſelf from the Happineſs, which remains for us above this Sphere
contagious Communion of formal Chriſtians, pro- of Mutability ; yet affords us ſo much Fruition of
feffing to ſerve his Godin a purer way of Worſhip; God, as may give us a true Title and Entrance
rejecting all ſtinted Forms of Prayer and Pſalmo- | into Bleſſedneſs
. I will ſee, O God, it is no Pa-
ny; ſpitting at the mention of an Hierarchy, radox to ſay that thy Saints reign with thee here
allowing no Head ſacred, but by the Impoſition on Earth; though not for a Thouſand Years, yet
of what we mif-call Laick Hands, abandoning during the time of their ſojourning here below;
all Ceremonies of human Inſtitution, abiding no not in any ſecular Splendor and Magnificence,
Circumſtances of Divine Worſhip but Apoſtoli- not in bodily Pleaſures and ſenſual Contentments;
cal : Another allows him only holy, who is al- yet in true fpiritual Dele&acion, in the Joys of
ready a Citizen of the New Jeruſalem, advanced the Holy Ghoſt, unſpeakable, and full of Glory.
to ſuch an entireneſs with God, as that he is no leſs O my God, do thou thus ſet my Foot over the
than glorify’d; he hath left Scriptures below him as Threſhold of thy Heaven : Put thou my Soul into
a weak and dead Letter, and is far above all what this happy condition of an inchoate Bleſſedneſs;
foever Ordinance ; yea (which I tremble to re- fo ſhall I chearfully ſpend the Remainder of my
port) above the Blood of Chriſt himfelf: A Days in a joyful Expectation of the full Conſum-
third reputes him only holy, who having left the mation of my Glory.
Society of all Churches as too impure, ſtands
now alone, waiting for ſome Miracles from
Heaven to ſettle his Reſolution. Now, Lord, otoliskt oils SOLILOQ XX.
after all theſe and many other weak and idle Millende
SIL
prifions
, upon the ſure and unfailing grounds of Istri The Stock imployed.
Truth (thy Word is Truth) I know that Man to Bar
be fruly holy pwedhof Onderftanding in a nighened W Haciare ale Excellenties without refpect of
Things; whoſe Will and Affections are rightly there in the World, that is neither cultured nor
diſpoſed to thee, ſo as his Heart is wholly taken own'd? What a World of precious Metals lie hid
up with thee ; whoſe Converſation is fo altoge- in the bowels of the Earth, which ſhall never be
ther with thee, that he thinks all time loft where- coyned? What ſtore of rich Pearls and Diamonds
in he doth not enjoy thee, and a ſweet and are hoarded up in the Earth and Sea, which ſhall
heavenly Communion with thee; walking perpe- never ſee the light ? What Delicacies of Fowls
tually with thee, and labouring in all things to be and Fiſhes do both Elements afford, which ſhall
approved of thee. O God, do thou work me never come to the Diſh? How many great Wirs
up to this Temper, and keep me ſtill in it; and are there in the World, which lie willingly con-
then, however I may differ in a Conſtruction of cealed ? whether out of modeſty or idleneſs, or
Holineſs from others, that think themſeves more lack of a wiſhed opportunity. Improvement gives
perfect, howſoever I may be cenſured as defective a true value to all Bleflings : a Peny in the Purſe
in my Judgment, or Affections, yet I do not with is worth many Pounds, yea Talents in an unknown
out found and ſenſible Comfort, know that my Mine : that is our good which doth us good. O
Judge is in Heaven, and my Witneſs in my Bo-God give thou me grace to put out my little Stock
fom.
to the publick Bank, and faithfully to imploy thoſe
poor faculties thou haft given me, to the advan-
tage of thy Name, and the Benefit of thy Church;
e bas SOLILOQ. XIX.bba'yo lo beſides the Gain of others, my Pounds ſhall be
rewarded with Cities.
Slibns best
Two Heavens in One.
101 DES 2 Menelaod 30910
a base de doirot
Was wont to ſay, It is in vain for a Man to by woon is to hoinidinib Isopy
I
forimpoſſible
397bargbro oltrona shidi
SOLI
I
232
SOLILOQUI ES: Or,

aldsob
ture hath ſome requiſite Helps, no Creature hath
Dire SOLILOQ. XXI. all: The Fowls of the Air, which are ordaind
for Flight, haſt thou furniſh'd with Feathers to
de
Love of Life.
bear them up in that light Element. The Fiſhes,
with ſmooth Scales and Fins for their more eaſie
W
are all naturally deſirous to live; and gliding through thoſe watry Regions : The Beatts
though we prize Life above all earthly of the Field, with ſuch Limbs and ſtrong Hides
things, yet we are aſhamed to profeſs that we de as might fit them for Service. As for Man, che
fire it for its own ſake, but pretend ſome other Lord of all the reſt, him thou haſt endued with
fubordinate reaſon to affect it. One would live to Reaſon, to make his uſe of all theſe : whom yec
finiſh his Building, or to clear his Purchaſe; ano- thou haft fo framed, as that in many Qualities
ther to breed up his Children, and to ſee them thou haſt allowed the Brute Creatures to exceed
well matched : One would fain out-live his Trial their Maſter : Some of thetn are ſtronger than he,
at Law; another wiſhes to out-wear an emulous ſome of them ſwifter than he, and more nimble
Corrival : One would fain out-laſt a Leaſe, that than he : He were no better than a Madman that
holds him off from his long-expected Poffefſions ; ſhould ask, why Man ſhould not fly as well as the
another would live to ſee the Times amend, and Bird, and ſwim as well as the Fiſh, and run as
a Re-eſtabliſhment of a publick Peace. Thus faſt as the Hart 2 Since that one Faculty of Rea-
we that would be glad to give Skin for Skin, and ſon wherewith he is furniſhed, is more worth
all things for Life, would ſeem to wiſh Life for than all the Brutiſh Excellencies of the World put
any thing but it ſelf. After all this Hypocriſy, together. O my God, thou that haft enrich'd me
Nature above all things would live, and makes with a Reaſonable Soul
, whom thou mighteſt have
Life the main end of Living ; but Grace has high- made the bruteſt of thy Creatures, give me the
er Thoughts
, and therefore though it holds Life grace fo to improve thy Gift, as may be moſt to
ſweet and deſireable, yet entertains the Love of the glory and advantage of thy own Name ; Lec
it upon more excellent, that is, Spiritual Terms. me in the name and behalf of all my brute fellow-
O God, I have no reaſon to be weary of this Life, Creatures bleſs thee for them ; and both for them
which through thy Mercy, long Acquaintance and my ſelf'in a raviſhment of Spirit cry out with
hath endeared to me (though ſauced with ſome the Pſalmiit ; 0 Lord my God, how wonderful and excel-
bitter Diſguſts of Age;) but how unworthy ſhall lent are thy works ! in wiſdom baſt thou made them all.
I approve my ſelf of ſo great a Bleſſing, if now I
do not more deſire to continue it for thy fake,non
than my own
is to blodet tid wat SOLILOQ. XXIII. tioner
dislwls you
LES
Sto'sims The Body of Subječtion.
SOLILOQ. XXII. sav.) land
tiom. vii Pernijos ir B ,
Odily Exerciſe, faith
Equal Diſtribution.
profiteth little : Little fure in re-
{pect of any worth that it, hath in it
was a moſt idle Queſtion which the Philofo- ſelf; or any thank that it can expect from the Al-
phers are ſaid to have propoſed to Barnabas, the mighty , For what is it to that good and great
Collegue of St. Paul ; Why a ſmall | God, whether I be full or faſting, whether I wake
Gnat ſhould have ſix Legs, and Wings or ſleep, whether my skin be ſmooth or rough,
geftis Petri.
beſide ; whereas the Elephant, the ruddy or pale, white or diſcoloured; whether my
greateſt of Beaſts, hath but four Legs, Hand be hard with Labour, or ſoft with Eaſe;
and nd Wings? What pity it is that thoſe wiſe whether my Bed be hard, or yielding ; whether my
Maſters were not of the Council of the Almighty, Diet be coarſe or delicate : But though in it felt
when he was pleaſed to give a Being to his Crea- it avail little, yet ſo it may be, and hath been,
ture : they would ſurely have deviſed to make a and ought to be improved, as that it may be found
winged Elephant, and a corpulent Gnat ; a fea- exceedingly beneficial to the Soul: Elſe the ſame
therd Man, and a ſpeaking Beaſt. Vain Fools
, Apoſtle would not have ſaid, I keep
they had not learned to know and adore that in- under my Body, and bring it into
1 Cor. 9, 27.
finite Wiſdom wherein all things were made : It fubjection, left that by any means,
is not for that incomprehenſible Majeſty and Power when I have preached to others,
to be accountable to wretched Man for the reaſons I my ſelf ſhould be a Caſt-away. In all the Re-
of his all-wiſe and mighty Creation ; yet fo hath cords of Hiſtory, whom do we find more noted
he contrived it, that there is no part of his great for Holineſs, than thoſe who have been moſt au-
Workmanſhip, whereof even Man cannot be able ſtere in the Reſtraints of bodily Pleaſures and
to give an irrefragable Reaſon, why thus framed, Contentments? In the Mount of Tabor who ſhould
not otherwiſe. What were more eaſy than to ſay, meet with our Saviour in his Transfiguration, but
that fix Legs to that unweildy Body had been thoſe two eminent Saints, which had fafted an e-
cumberſom, and impeditiye of Motion, that the qual number of Days with himſelf ? And our Ex-
Wings for ſo mafly a Bulk had been uſeleſs. perience tells us, that what is detracted from the
I admire thee, O God, in all the works of thy Body is added to the Soul : For the Fleſh and Spi-
Hands; and juſtly magnify not only thine Omni- rit are not more Partners, than Enemies; the one
potence both in the Matter and Form of their gains by the other's Lofs : The pampering of the
Creation ; but thy Mercy and Wiſdom in the Fleſh is the ſtarving of the Soul : I find an una-
equal diſtribution of all their Powers and Facul- voidable Emulation between theſe two parts of
ties, which thou haſt fo ordered, that every Crea- I my ſelf. Q God teach me to hold an equal Hand
1 102
betwixt
1 Tim. 4. 8.
Wor
IT
Clement de

Holy Self-Conferences of the Devout Soul.
233
betwixt them both ; let me ſo uſe them, as hold- | ed; another while his Body languiſhes : one
ing the one my Favourite, the other my Drudge; while his Mind is perplexed with irkſome Sutes ;
not fo humouring the worſe Part, as to diſcontent another while his Soul is wounded with the Sting
the better; nor lo wholly regarding the better, as of ſome ſecret Sin: one while he is fretted with
altogether to diſcourage the worſe : both are Domeſtical Diſcontents; another while diſtem-
thine, both by Gift and Purchaſe ; enable thou pered with the publick Broils : one while the
me to give each of them their Dues, ſo as the one ſenſe of Evil torments him; another while the ex-
may
be fitted with all humble Obſequiouſneſs to pectation. Miſerable is the Caſe of that Man,
ferve ; the other to rule and command with all when he is purſued with whole Troops of Mil-
juſt Authority and Moderation.
chiefs, hath not a Fort wherein to fuccour him-
ſelf: and ſafe and happy is that Soul, that hath a
ſure and impregnable Hold whereto he may re-
SOLILOQ. XXIV.
ſort. O the noble Example of holy David; ne-
ver Man could be more perplexed than he was at
The ground of Unproficiency.
his Ziklag ; his City burnt, his whole Stock plun-
dered, his Wives carried away, his People curſing,
Here there is defect in the Principles, there his Soldiers mutining, purſued by Saul, caſt off
can be no poſſibility of prevailing in any by the Philiſtines; helpleſs, hopeleſs :
kind : Should a Man be ſo fooliſh as to perſuade but David fortified himſelf in the i Sam. 30.6.
his Horſe that it is not ſafe for him to drink in Lord his God : there, there, O Lord,
the extremity of his Heat ; or, to adviſe a Child is a ſure Help in the time of Trouble, a ſafe Pro-
that it is good for him to be whipp'd; or in a cafe tection in the time of Danger, a moſt certain Re-
of mortal Danger, to have a Fontinel made in his medy of all Complaints : let my Dove get once
Fleſh, how fondly ſhould he miſ-ſpend his Breath into the Holes of that Rock, in vain ſhall all the
Becauſe the one wants the Faculty, the other the Birds of Prey hover over me for mly Deſtruction.
uſe of Reaſon. So if a Man fhall ſadly tell a wild
Senſualiſt, that it is good for him to bear the
Yoak in his youth ; that it is meet for him to
SOLILOQ. XXVI.
curb and croſs his unruly Appetite ; that the bit-
tereſt Cup of Afflictions ought to be freely taken
The light Burthen. Ist die
off, as the moſt foveraign Medicine of the Soul;
Orion
that we ought to bleed and die for the Name of
complain
Difficulty a
Chrift; that all the ſuffering of the preſent Times Chriſtian Profeſſion, when we hear our
are not worthy to be compared with Saviour ſay, My Yoak is eaſie, and my Burthen is
Ron. 8. 18. the Glory that ſhall be revealed in light ? Certainly' he that impoſed it, hath exactly
us; his Labour is no leſs loft, than if poiſed it, and knows the Weight of it to the full:
he had made an eloquent Oration to a deaf Man; it is our fault if we make or account that heavy,
becauſe this carnal Hearer lacks that Principle of which he knows to be light; if this Yoak and
Grace and Regeneration which only can enable Burthen be heavy to our fullen Nature, yet to
him to apprehend and reliſh theſe Divine Coun- Grace they are if they be heavy to Fear, yet they
fels : I ſee, O God, I ſee too well, how it comes are light to Love: What is more ſweet and eaſie
to paſs that thy Word ſounds ſo loud, and pre- than to love ? And Love is all the Burthen we
vails fo little ; even becauſe it is not joined with need to take up: for Love is the fulfilling of the
Faith in the Hearers : the right Principle is miſ- Law; and the Evangelical Law is all the Burthen
fing, which ſhould make the Soul capable of thy of my Saviour. O bleſſed Jefu, how willingly
Divine Myſteries : Faith is no leſs eſſential to the do I ſtoop under thy Commands ? It is no other
true Chriſtian, than Reaſon is to Man, or Senſe than my Happineſs that thou requireſt ; I ſhall be
to a Beaſt. O do thou furniſh my Soul with this therefore my own Enemy, if I be not thy Ser-
Heavenly Grace of thine; and then all thy Sa- vant: Hadſt thou not bidden me to love thee, to
cred Oracles ſhall be as clear to my Underſtand obey thee, thine infinite Goodneſs and Perfection
ing, as any viſible Object is to my Senſe.
of Divine Beauty, would have attracted my Heart
to be ſpiritually inamoured of thee; now thou
bidſt me to do that which I ſhould have wiſh'd to
SOLILOQ. XXV.
be commanded : How gladly do I yield up my
Soul to thee ? Lay on what Load thou pleaſeſt;
The ſure Refuge.
busel
ſince the more I bear, the more thou enableft me
to bear, and the more I ſhall deſire to bear : the
Uficient unto the Day is the Evil thereof, faith World hath fo clogg'd me this while, with his
our Saviour: Lo, every Day hath its Evil, worthleſs and baſe Slumber, that I have been rea-
and that Evil is load enough for the preſent, with dy to ſink under the Weight, and what have I got
out the further Charge of our anticipated Cares. by it but a laine Shoulder and a galled Back: 0
Surely the Life of Man is conflicted with ſuch a do thou free me from this unprofitable and pain-
world of Croſſes ſucceeding each other, that if ful Luggage, and eaſe my Soul with the happy
he have not a ſure Refuge to flee unto, he can change of thy gracious Impofitions ; ſo fhall thy
not chuſe but be quite over-laid with Miſeries : Yoak not be eaſie only but pleaſing, ſo ſhall thy
one while his Eftate ſuffers, whether through Ca- fulfilled will be ſo far from a Burthen to me, that
ſualty, or Oppreffion; another while his Chil- it ſhall be my greateſt Delight upon Earth, and
dren miſcarry, whether by Sickneſs, or Death, or my fureſt and comfortableft Evidence for Heaven.
Diſorder : one while his good Name is impeach-
Gg8g
SOLILOQ
Su

234
SOLILOQUIES: Or,
Suure
mendable ; and comes ſo much nearer to the
SOLILOQ: XXVII. Bounty of that great God, who openeth his Hand,
stw bu
i slingor and filleth all Things living with Plenteouſneſs :
Baugen Foy intermitted. 1904 en there are too many felfiíh Men, whoſe Spirits, as
in a clofe Retort, are cooped up within the com-
W!
THat a lightſomneſs of Heart do I now feel paſs of their own Concernments; whoſe narrow
in my ſelf, for the preſent, out of a com Hearts think they are born for none but them-
fortable ſenſe of thy Preſenee, O my God, and felves: others that would ſeem good-natured Men,
El the apprehenſion of my Intereſt in thee? Why are willing enough to enlarge themſelves to their
ſhould it not be thus always with me? Surely Kindred; whom they are careful to advance with
thine Apoſtle bids me rejoyce continually; and, neglect of all others, however deſerving ; ſome
hei who would not wiſh to do fo? For there is little yet, more liberal-minded, can be content to be
difference betwixt Joy and Happineſs; neither kind and open-handed to their Neighbours; and
was it gueffed ill by him that defined that Man ſome perhaps reach ſo far, as to profefs a readi-
only to be happy that is always delighted ; and nefs to do all good Offices to their Country-men;
certainly, there is juſt Cauſe, why I ſhould be but here their largeneſs finds its utmoft Bounds:
thus always affected: Thus, O my God, thou art All theſe Diſpoſitions are but Incloſures ; give me
ſtill and always the ſame : yea, the ſame to me, che open Champain of a general and illimited Be-
in all thy gracious Relations, of a merciful Father, nefacture : Is he rich? He ſcatters his Seed abroad
à loving Saviour, a ſweet Comforter : Yea, thou by whole Handfuls over the whole Ridge, and
art my Head, and I am a Limb of thy myſtical doth not drop it down between his Fingers into
Body. Such I am, and ſhall ever be; thou canſt the ſeveral Furrows; his Bread is caſt upon the
no more change, than not be: and for me, my Waters alſo : Is he knowing and learned ? He
Croſſes and my Sins are ſo far from feparating me fmothers not his Skill in his Bofom, but freely
from thee, that they make me hold of thee the laies it out upon the common Stock: not ſo much
faſter. But alas, though the juſt Grounds of my regarding his private Contentment, as the pub-
Joy be ſteady, yet my weak Diſpoſition is fub- lick Proficiency: Is he deeply wiſe ? He is ready
jeết to variableneſs ; whilft I carry this Fleſh to improve all his Cares and Counſels to the Ad
about me, my Soul cannot be but much ſwaied vancement and Preſervation of Peace, Juſtice, and
with the Temper of my Body; which ſometimes good Order amongſt Men. Now although it is
inclines me to a dull liſtleſneſs, and a dumpiſh not in the Power of any but Perfons placed in
heavineſs of Heart, and ſadneſs of Spirit ; ſo as the higheſt Orb of Authority, actually to oblige
I am utterly unapt to all cheerful Thoughts, and the World to them; yet nothing hinders but that
find work enough to pull my Affections out of this Men of meaner Rank may have the Will to be
ftiff Clay of the Earth, and to raiſe them up to thus univerſally Beneficient, and may in prepara-
Heaven. Beſides, this Joy of the Holy Ghoſt is tion of Mind be zealouſly affected to lay them-
a Gift of thy Divine Bounty, which thou diſpen- felves forth upon the common Good : OʻLord, if
feft, when, and how thou pleaſeft ; not always thou haſt given me but a private and ſhort Hand,
alike to thy beft Favourites on Earth: Thou that yet give me a large and publick Heart.
giveſt thy Sun and Rain, doſt not command thy
Clouds always to be dropping, nor thoſe Beams
to ſhine continually upon any Face : there would
SOLILOQ. XXIX.
be no difference betwixt the Proceedings of Na boniojo
ture and Grace, if both produced their Effects in
Olaia The Spiritual Bedleem.
a ſer and conſtant Regularity : and what diffe-
odigra
Home,if I hould here be taken up with a perpetuiry Hewihae mitb.wile Solomon affe&s to know not
Wiſdom only, but Madneſs and Folly, ler
of heavenly Joy ? Should I always thus feelingly him after a ſerious Obſervation of the fober Part
enjoy thee, my Life of Faith ſhould be changed of the World, obtain of himſelf to viſit Bedleem,
into a Life of Senſe: It is enough for me, o and to look into the ſeveral Cells of diſtracted
God, that above in thoſe Regions of bliſs, my Joy Perſons; where, it is a Wonder to ſee what
in thee ſhall be full and permanent: if in the ſtrange Varieties of Humours and Paffions ſhall
mean while it may pleaſe thee, that but ſome preſent themſelves to him: here he ſhall ſee one
Flaſhes of that Celeſtial Light of Joy may fre- weeping, and wringing his Hands for a meerly
quently glance into my Soul : It ſhall ſuffice if imaginary Diſaſter; there another, holding his
thou give me but a taſte of thoſe heavenly Plea-Sides in a loud Laughter, as if he were made all
fures, whereon I ſhall once liberally feaſt with of Mirth: here one mopiſhly ſtupid, and ſo fixed
thee to all Eternity.
to his Poſture, as if he were a breathing Statue;
there another apiſhly active and reſtleſs : here one
ragingly fierce, and wreaking his cauſeleſs Anger
Sob SOLILOQ. XXVIII.
on his Chain; there another gloriouſly boafting
ring basols
te onart of a mighty Style of Honour, whereto his Rags
geld wilt da. Univerſal Intereſt.
are juftly intitled : and when he hath wondred a
while at this woful Spectacle, let him know and
- TT was a noble Praiſe that was gi- conſider that this is but a flight Image of thoſe
ven to that wiſe Heathen, that he ſpiritual Phrenſies, wherewith the World is miſe
ſo carried himſelf as if he thought himſelf born rably poſſeſſed ; the Perſons affected believe it
for all the World : Surely the more univerſal a not; ſurely ſhould I go about to perſuade any of
Man's Beneficence is, ſo much is it more com theſe Guetts of Bedleem, that indeed, he is mad,
and
Cisto.

Holy Self-Conferences of the Devout Soul.
235
Hof. 9.7.
and ſhould therefore quietly ſubmit himſelf to the than mad, who, if we may believe Hofius, and
means of cure, I ſhould be more mad than he: Lindanus, and Prateolus, worſhip’d the Devil ten
only dark Rooms, and Cords, and Hellebore, are times every Day ? So did thoſe Hereticks which
meet Receits for theſe mental Diftempers ; in the were in the laſt Age called Demoniaci. Could
mean while, the ſober and fad Beholders too well they be better than mad which held that Beaſts
fee theſe Mens Wits out of the Socket, and are have Reaſon as well as Men, that the Elements
ready, out of Chriſtian Charity, to force upon have Life, that Plants have Senſe, and ſuffer Pain
them due Remedies, who cannot be ſenſible of in their cutting up ? So did the Manichees. Could
their own Miſeries.
they be other than blaſphemouſly mad, that held
Now having learn’d of the Great there are two Gods, one good, the other evil, and
1 Theff. 5.23. Doctor of the Gentiles to diſtinguiſh that all Creatures were made by the latter? So
Man into Spirit, Soul, and Body did the Gnofticks. Were there ever mad Men in
(whereof the Body is as the Earthly Part, the the World, if they were not ſuch, who would
Soul as the Etherial, the Spirit as the Heavenly : beſeech, yea force Paſſengers to do them the fa-
the Soul animal, the Spirit rational, the Body vour to cut their Throats, in a vain Affectation
meerly organical,) it is eaſie for him to obſerve of the praiſe of Martyrdom? So did the Circum-
that as each of theſe Parts exceeds other in Digni- cillions, a Faction of Donatiſts, in the Year 349,
ty, ſo the Diſtemperatures thereof is ſo much But above all other, did not thoſe furpaſs in Mad-
greater, and more dangerons, as the Part is more neſs, who allowed of all Hereſies, and profeſſed
excellent : 'When therefore he ſhall to hold all Opinions true? So did Rhetorus and his
hear the Prophet Hofea ſay, The ſpi- Followers : St. Auguftin's Charity ſticks at the be-
ritual Man is mad, he cannot think lief of ſo impoſſible a Tener; I muſt crave leave
that Charge leſs than of the worſt of Phrenſies: to wonder at his Reaſon: For (ſaith he) many
and ſuch indeed they are which have been epi- Opinions being contradictory to each other, no
demical to all Times : Could they paſs for any Man that is compos mentis can think both Parts
other than fottiſhly mad, that would worſhip Cats, can be varifiable: as if it could be ſuppoſed that a
and Dogs, and Serpents ? So did the old Ægypti- Rhetorius, thus opening, could be any other than
ans, who thought themſelves the moſt deeply befide all his Wits : ſurely had he been himſelf,
learned of all Nations. Could they lo impoſſible an Abſurdity could not have fallen
Ifa. 44 16.
be leſs mad than they, that of the from him : neither could any of theſe fore-cited
bas ſame Tree, would make a Block for Practices or Opinions have been incident into any
their Fire, and a God for their Adoration ? So bur Brains highly diſtempered. But what do we
did Iſaiah's Idolaters. Could they be any better, raking in the Aſhes of theſe old forgotten Luna-
who when they had molten their Ear-rings, and ticks? Would to God we had not work more
with their own Hands had fhapen a golden
Calf
, than enough to look for the prodigious Phrenſies
could fall down and worſhip it, and ſay, Thefe of the prefent Age, than which there were never
1910-19 be thy Gods, O Iſrael, which brought ſince the World began either more or worſe.
thee out of the Land of Egypt? So Can there be under the Cope of Heaven a mad-
bus gibt did they which ſhould have known der Man, than he that can deny there is a God?
brolar od themſelves God's peculiar People. Such a Monſter was rare and hooted at in the
2 Kin. 20. 23. Could they be any other than mad Times of Paganiſm: The Heather
-01 03 Men, that thought there was one Orator tells us of but two in thoſe Cicero de
Tobian so God of the Hills,
another of the Val- dark Ages before him, that were ſo far
Natur. Deo-
rum, inicio.
asd 16tolies? So did the Syrian Courtiers. forſaken of their Wits; and we know
orted Could they be any other than ſtark that the old Athenians, when a bold Pen durft but
smad, that would lance and gaſh their queſtion a Deity, ſentenced the Book to the Fire,
1 Kin. 18.28 own Fleſh, becauſe their Block did and the Author to Exile. But now, alas, I am
consavdo not anſwer them by Fire ? ſo did the aſhamed to ſay that this Modern Age under ſo
a os coo Baalites. Laſtly, could they be other clear Beams of the Goſpel hath bred many pro-
se mai than the maddeſt of Men, who feſſed Atheiſts; who have dared, not in their
2. Kin. 23. II. : would paſs their own Children Heart only, as in David's Time, but with their
has been through the Fire, and burn them to blaſphemous Lips, to deny the God that made
Afhes in a pretence of Devotion ? So did the them. best
Clients of Moloch: Yea, what ſpeak I of the And are the Phrenſies of thoſe inſolent Souls
Times of Ignorance ? Even fince the true Light any whit leſs wild and outragious, that dare boaſt
came into the World, and ſince the Beams of his themſelves to be God; and ſtick not to ſtile them-
glorious Goſpel ſhined on all Faces, there hath felves abſolute Deified ? avowing
been no leſs need of dark Rooms and Manicles that the Soul in their Body is the on-
than before : Can we think them other than no- ly Chriſt, or God in the Fleſh, that dings for Proa
toriouſly mad, that having good Cloaths to their all the Acts of their beaſtly and minations ;
Backs, would needs ſtrip them off, and go ſtark abominable Jufts are the works of ſet forth un-
naked ? So did the Adamites of old, about the Righteouſneſs; that it is their Per- der the Hande
Year of our Lord, 194. So did certain Anabap- fection, and the higheſt Pitch of their of Sisteen
tiſts of Holland at Amſterdam, in the Year 1535. Glory, to give themſelves up to all Chriſt's
, bapa
So did the Cynical St. Francis in the Streets of manner of Abominations, without tized into
Afliffium. Could they be other than mad which any Reluctation ; that there is no the Name of
would worſhip Cain, Judas, the Sodomites? So did Hell, but a diſlike of, and remorſe
6,7,&c.
thoſe good Devotioniſts which were called Caiani, for, their greateſt Villanies : Now
about the Year 159. Nay, were they not worſe ſhew me amongſt the ſavageſt of Pagans any one
Gggg?
that
Exod. 32. 4.
.101
Heart blece
Chrift, p. 53
236
SOLILOQUIES: Or,

that hath been thus deſperately Brain-fick, and let 1 of extortion and exceſs
. I wiſh the preſent Age
me be branded for a Slanderer.
did not abound with Inſtances : It is the Faſhion
What ſhould I need to inſtance in any more, or of Hypocrites to be ſeemingly fcrupulous in ſmall
to contract a large Volume of Hereſeology ? In Things, whilſt they make no conſcience at all of
Short, there is no true Heretick in the World, the greateſt: and to be ſo much leſs conſcionable
that is not in ſome degree a mad Man; and this of greater Matters of the Law, Judgment, Mercy
ſpiritual Madneſs is fo much worſe than the na- and Faith ; as they are more ſcrupulouſly punctu-
tural, as in other regards, fo eſpecially in this ; al in their Mint, Aniſe, and Cummin. O God,
that whereas that Diftemper of the Brain con- I would not make more Sins than thou haſt made
tains it ſelf in its own Bounds, without any dan- I defire to have an Heart wiſely tender, not fond
ger of Diffuſion to others, the Spiritual as extream- !y ſcrupulous ; let my Soul endure no Fetters
ly contagious, ſpreading its Infection to the Peril but thine; if indifferent Things may be my Gnars,
of all that come within the Air of it.
let no known Sin be other than a Camel to me;
In this fad Caſe what is to be done ? Surely we and let me rather choak in the Paſſage, than let
may, as we do, mourn for the miſerable Diſtracti-down ſuch a Morſel.
ons of the World ; but it is thou only, O Lord,
that canft heal them. O thou, that art the great
and foveraign Phyſician of Souls; that after ſeven
SOLILOQ. XXXI.
Years brutality, reſtoredft the frantick Babylonian
to his Shape and Senſes, look down mercifully
The neceſſity of Labour.
upon our Bedleem, and reſtore the diſtracted World
tupo their righe Temper once again : as for chofe Theated to give to all Creatures their Life
that are yet ſound, keep them, O God, in their
right Wits unto the End, preſerve them ſafe from and Being, without their Endeavour or Know-
all the peftilent Taintures of Schiſm and Hereſie: ledge, hath yet ordained not to continue their Be-
and for me, the more inſight thou giveft me into, ing, without their own Labour and Co-operati-
and the more ſenſe of theſe woful Diſtempers, ſo on; ſo as he hath impoſed upon them all a necef-
much the more thankful do thou make me to fity of Pains-taking for their own Preſervation :
thine infinite Goodneſs, that thou haft been gra- the wild Beaſts of the Deſart muſt walk abroad,
ciouſly pleaſed to keep me within compaſs. And O, and forrage far for their Prey; the Beaſts of the
do thou ſtill and ever keep me within the compaſs Field muſt earn their Paſture with their work and
of thy revealed Will, and all juſt Moderation; Labour in very feeding, to fill a large Maw with
and ſuffer me not to be miſcarried into any of picking up thoſe ſeveral Mouthfuls, whereby they
thoſe Exorbitances of Judgment which may prove are ſuſtained : the Fowls of ſeveral kinds muſt fly
a trouble to thy Church, and a ſcandal to thy abroad to ſeek their various Diet, fome in the
Name.
daidw insig
Hedges, ſome in the Fields, ſome in the Waters;
Storm codited DVD the Bee muſt with unwearied Induſtry gather her
ſtock of Wax and Honey out of a thouſand Flow-
HOD SOLILOQ. XXX.ro 19ers ; neither know I any that can be idle and
nei bolive : But Man, as he is appointed to be the Lord
The difference of Attions. So of all the reſt, ſo he is in a ſpecial manner born to
slow
labour ; as he upon whom the Charge lies to pro-
THere is great difference in Sins and A&ions, vide both for himſelf, and all the Creatures under
whether truly or ſeemingly offenſive ; there his Command ; being not more impotent than
are Gnats, and there are Camels ; neither is there they in his firſt entrance into the World, than he
lefs difference in Conſciences : there are Conſci- is afterwards by the Power of his Reaſon more
ences ſo wide and vaſt, that they can ſwallow a able to govern them, and to order all Things that
Camel ; and there are Conſciences fo ſtraight, as may concern both their Uſe and Conſervation.
that they ſtrain at a Gnat ; yea, which is ſtrange How willingly, O Lord, ſhould I ſtoop to this
to obſerve, thoſe very Conſciences which one juft Condition of my Creation? Labour is my De-
while are ſo dilated that they ſtrain not at a Ca- ſtiny, and Labour ſhall be my Trade : ſomething
mel, another while are ſo drawn together by an I muſt always do both out of thy Command and
anxious fcrupulouſneſs, that they are ready to be my own Inclination, as one whoſe not un-active
choaked with a Gnat. si
Spirit abhors nothing more than the Torment of
How palpably was this ſeen in the doing nothing : O God, do thou direct me to,
John 18. 28. chief Prieſt and Phariſees, and Elders and employ me in, thoſe Services that may be most
of the Fervs ; the ſmall Gnat of en- for thy Glory, for the Good of others, and my
tring into the Judgment-Hall of the Roman Go- own Diſcharge and Comfort. Een
vernor, would by no means down with them ;
that hainous Act would defile them ; ſo as they
rente
ſhould not eat the Paſſover ; but in the mean ang SOLILOQ. XXXII.
time the huge Camel of the Murther of the Lord duod
paſſed down glib, and eaſily through their Throats : SEA Acquaintance with Heaven.
they are ready to choak with one poor Ear of
Corn pulled on a Sabbath by an hungry Paſſen THat an high Favour is it in the Great God
ger; yet whole Houſes of Widows, the whilſt, paſs of Heaven, that he is pleaſed to ſtoop ſo
down their Gorges with eaſe : an low, as to allow wretched Man here upon Earth
unwaſh'd Hand or Cup was piacular, to be acquainted with fo infinite a Majeſty ? Yet
whilft within their Hearts are full l in the Multitudes of his Mercies, this hath he
con-
0759
WH
Mat. 23. 25.
their

Holy Self-Conferences of the Devout Soul.
237
condeſcended unto : ſo far hath ye yielded to us,, Affociation of their Bleſſedneſs : but, if upon the
as that he is pleaſed we ſhould know him; and to Diffolution of this earthly Tabernacle, I may be
that End he hath clearly revealed himſelf to Man- admitted to the fight of thy all-glorious Eſſence;
kind : and more than ſo, he is willing and con and may fet Eye upon the Face of my bleſſed
tent that we ſhould enjoy him, and ſhould conti- Saviour, now fitting at the Right-hand of thy in-
nually make a comfortable Uſe of his Preſence, comprehenſible Majeſty, attended with thoſe Mil-
with us ; that we ſhould walk with him, and im- lions of his heavenly Angels, I ſhall neither have
part all our ſecret Thoughts and Counſels to him; need, nor uſe of enquiring after my Kindred ac-
that we ſhould call for his gracious Aid upon all cording to the Flelh. What can fall into my
our Occaſions ; that we ſhould impart all our Thoughts or Deſires, beſide, or beyond that which
Wants, and Fears, and Doubts to him, with ex- is Infinite ?
pectation of a merciful and ſure Anſwer and Sup-
ord
ply from Heaven; yea, that he ſhould invite us,
filly Wretches, to his Preſence, and call us up to
SOLILOQ XXXIV.
the Throne of Grace, and encourage us poor
Souls, dejected with the Conſcience of our Un-
Poor Greatneſs.
worthineſs, to put up our Suits boldly to his mer-
Ciful Hands ; yea, that he ſhould give this Honour I Smiles tupun lene vain Worldling, that fets
up
ſhamefully unthankful, and how juſtly miſerable his Reſt in theſe outward Things, and ſo pleaſes
ſhall I be, if I make not an anſwerable Uſe of fo himſelf in this Condition, as if he thought no Man
infinite a Mercy ? O God, how utterly unworthy happy but himſelf: How high he looks, how big
fhall I be of this Grace, if notwithſtanding theſe he ſpeaks, how proudly he ſtruts! With what
merciful Proffers and Solicitations, I ſhall con Scorn and Inſultation doth he look upon my De-
tinue a willing Stranger from thee, and fall make jectedneſs ? The very Language of his Eye is no
no more improvement of theſe Favours than if other than Contempt, ſeeming to ſay, Baſe Indi-
they had never been rendred ? O let me know gent, thou art ſtripp'd of all thy Wealth and Ho-
thee, let me acknowledge thee ; let me adore thee; nour; thou haſt neither Flocks, nor Herds, nor
let me love thee ; let me walk with thee ; let Lands, nor Mannors, nor Bags, nor Barn-fulls;
me enjoy thee ; let me, in an holy and awful Fa- nor Titles, nor Dignities, all which I have in
miliarity be better and more entirely acquainted abundance; no Man regards thy Meanneſs; I
with thee than with the World ; than with my am obſerved with an awful Veneration. Be it ſo,
felf; fo I ſhall be ſure to be happy here, and great Sir, think I ; enjoy you your Height of Ho-
hereafter glorious.
nour, and Heaps of Treaſure, and Ceremonies of
don
State, whilft I go ſhrugging in a Thread-bare
Coat, and am glad to feed on ſingle Diſhes, and
SOLILOQ. XXXIII.
to ſleep under a thatched Roof; but let me tell
po
you, ſet your All againſt my Nothing, if you have
The All-fufficient knowledge.
ſet your Heart upon theſe gay Things, were you
the Heir of all the Earth, I would be loth to
Find much inquiry of curious Wits, whether change Condition with your Eminence; and will
we ſhall know one another in Heaven; there take leave to tell you, that at your beſt, you ſhall
is no want of Arguments on both Parts, and the fall within my Commiſeration : it is not in che
greateſt Probabilities have ſeemed to be for the Power of all your earthly Privileges to render
affirmative. But, O Lord, whether or no we ſhall you other than a miſerable Vaſſal: If you have
know one another, I am ſure we ſhall all thy ſtore of Gold, alas, it is but made up into Fetters
glorified Saints know thee ; and in knowing thee and Manicles : And what is all your outward
we ſhall be infinitely happy : And what would be Bravery but meer matter of Opinion? I ſhall
more? Surely, as we find here, that the Sun puts fhew you an Indian Slave, that ſhall no leſs pride
out the Fire, and the greater Light ever extin- himſelf in a Bracelet of Glaſs-Beads, than you can
guiſheth the leſs: So why may we not think it in your richeſt Jewels of Rubies and Diamonds :
to be above? When thou art all in all to us, what all earthly Things are as they are valued ; the
can the knowledge of any Creature add to our Wife and Almighty Maker of theſe Earthen Mines,
Bleſſedneſs? And if when we caſually meet with eſteems the beſt Metals but as thick Clay: And
a Brother, or a Son before ſome great Prince, we why ſhould we ſet any other Price of them than
forbear the Ceremonies of our mutual Reſpects, their Creator ? And if we be wont to meaſure
as being wholly taken up with the awful Regard the worth of all Things by their Virtues, and Uſes,
of a greater Preſence? How much more may and Operations, what is it that your Wealth can
we juſtly think, that when we meet before the do? Can it free you from Cares? Can it leng-
glorious Throne of the God of Heaven, all the then your Steps 'Can it keep you from Head-
Reſpects of our former earthly Relations muſt aches, from Gouts, Dropſies, Fevers, and other
utterly ceaſe, and be ſwallowed up of that Beati- bodily Diſtempers? Can it ranſom you from
fical Preſence, Divine Love, and infinitely bleſſed Death ? Can it make your Account eaſier in the
Fruition of the Almighty.
great Day of reckoning ? Are you ever the wiſer,
O God, it is my great Comfort here below to ever the holier, ever the quieter for that which
think and know that I have Parents, or Children, you have purchaſed with Tears and Blood? And
or Brothers and Siſters, or Friends already in pof- were it fo precious as you imagine, what hold have
ſeſſion of Glory with thee, and to believe affu- you of it? What Aſſurance to enjoy it, or your
redly that in my time I ſhall be received to the ſelf but one Hour? As for deſpiſed me, I have
Wealth
238
SOLILOQUIES: Or,

That
Wealth that you know not of; My Riches are
Bobby od
boborologo
inviſible, invaluable, interminable : God All-ſuf-
SOLILOQ. XXXVI. ir
ficient is mine ; and with him all Things : myM 91 in being
Treaſure is not lock'd up in Earth, or in Heaven,
grilHeavenly Foys.shim bas on
but fills both : my Subſtance is ſure; not obnoxi-
ous to plunder widowor dimpinani baci neprofon D Merle y en chipo Eskou that haft given 10
my enriching ; the only difference is this ; You fo excellent Means to pleaſe their outward Senſes
are miſerable, and think your ſelf happy ; I am ſuch beautiful Faces, and admirable Flowers to
happy whom you think miſerable : How ever our delight the Eye; ſuch delicate Scents from their
Thoughts may bear us out in both for a while, Garden, to pleaſe the Smell ; ſuch curious Con-
yet at the laſt, except Truth it ſelf can deceive fections and delicate Sawces, to pleaſe the Taſte;
us, the Iffue muſt fall on my ſide. O God, be ſuch ſweet Muſick from the Birds, and artificial
thou my Portion, and the Lot of mine Inheri- Devices of raviſhing Melody from the Art of Man,
tance, let the Scum of the World ſpit in my Face, to delight the Ear ; haft much more ordained
as the moſt deſpicable of all Creatures, I am tranſcendent Pleaſures
, and infinite Contentments
above the deſpight of Men and Devils, and am fe- for thy glorified Saints above. My Soul, while it
cretly happy, and thall be eternally glorious. is thus clogged and confined, is too ſtraight to
conceive of thoſe incomprehenſible Ways of Spi-
ritual Delectation, which thou haft provided for
SOLILO Q. XXXV.
thy dear choſen Ones, triumphing with thee in
thy Heaven: 0 teach me to wonder at that
Acceptation of Deſires.
which I cannot here attain to know, and to long
for that Happineſs which I there hope to enjoy
à Comfort it is to us weak Wretches with thee for ever.
that we have to deal with a merciful God,
that meaſures us not by our Performances, but by
the Truth of our Deſires : David had a good mind
9902 SOLILOQ. XXXVII. del
to build God an Houſe, his Hands were too bloo-
o svol S51
dy to lay the Foundation of ſo holy a Fabrick:
SE Mixed Contentments. Trong and
Yet God takes it as kindly from him, as if he had
od od
finiſhed the Work ; and rewards the Intention of Hat a Fool were I, if I ſhould think to find
building an Houſe to his Name, with the actual that, which Solomon could not; Content-
building of an Houſe to David for ever. Good ment upon Earth ? His Greatneſs, Wealth and
Hezekiah knew how eaſie and welcome a Sute he Wiſdom gave hin opportunity to ſearch, where
made, when after all Endeavours of fan&tifying my Impotency
is ſhut out : were there any thing
the People, for the Celebration of that great under Heaven free from Vanity and Vexation, his
Paſſover, he prayed, The Lord par- curious Inquiſition could not have miſſed it.
2 Ch. 3. 6, don every one that prepareth his No, alas, all our Earthly Contentments are like
Heart to ſeek God, the Lord God of, a Jewiſh Paſſover, which we muſt eat with ſowre
bus
his Fathers, though he be not clean- Herbs: Have I Wealth? I cannot be void of
fed according to the Purification of the Sanctua- Cares : Have I Honour? I cannot be rid of En-
ry. Alas, we cannot be but lame in all our Obe- vy? Have I Knowledge ? He that increaſeth
diences : What can fall from defective Cauſes, but Knowledge, increaſeth Sorrow, faith the Kingly
imperfect Effects ? If we pray, we are apt to en- Preacher: Have I Children it were ſtrange,
tertain unmeet Notions of the infinite Spirit to if without Croſſes : Have I pleaſures? not with-
whom we addreſs our Supplications and ſuddain out a Sting: Have I Health ? not without the
Glances of wandring Thoughts; if we read or Threats of Diſeaſe: Have I full Diet? not with
hear, we are ſubject to vain Diſtractions; if we out the Inconveniencies of Satiety : Have I Beau-
approach God's Table, our Souls fail of that ex: ty? not without a Snare to my Soul. Thus id
act Preparation and Purity where with they ſhould is in all our ſublunary Comforts ; I cannot have
be decked when they come to that Celeſtial Ban- the Roſe, but I muſt be content with the Pric-
quet ; if we do the Works of Juſtice, or Mercy, kles: pure and abſolute Pleaſures dwells elle-
it is not without ſome light touch of Self-reſpec; where, far above the reach of this Vale of Miſe-
and well may we ſay with the bleſ- ry. O God, give me to ſeek it there only ; not
Rom. 7. 19.
fed Apoſtle, The good that I would, without a contemptuous Neglect of all thoſe de-
I do not: we ſhould therefore find ceitful Vanities which would withdraw my Soul
juſt cauſe of diſcouragement in our ſelves, if our from thee; and there let me find it, whilft I am
beft Axions were to be weighed by their own here by Faith, when I remove hence by perſo-
Worth, and not by our better Intentions : but nal Fruition : In the mean time, let me take
that gracious God, who puts good Deſires into what thou giveſt me with Patience and Thank-
us, is ſo ready to accept of them, that he looks fulneſs : Thankfulneſs for the Meat, and Patience
not ſo much at what we have done, as at what with the Sawce.
Evil 5900
we wiſh'd to have done; and without reſpect to
Mangian A or to now
our Defects, crowns our good Affections. All that
03 Wood oral tomoniga bo
I can ſay for my ſelf, O my God, is that the deſire
of my Heart is to pleaſe thee in all things: my absolut to get free ebon
Comfort then is, though my Abilities fail in the
Performance, yet thy Mercies cannot fail in my! alios
bolos SOLILOQ.
LO
Acceptation.
18, 19,
ГЭria
10
Holy Self-Conferences of the Devout Soul.
239

wichi Hºllowly
elſe Heaven ſhould fall as ſoon as he. O my God,
SOLILOQ. XXXVIII.
give me Grace to know the truth of my Subſtance,
and the firmneſs of my Station : let me hate all
True Wealth.
counterfeit Exaltations ; let me know my ſelf
the leaſt and moſt inſenſible Star of thy Galaxie;
LL a Man's Wealth or Poverty is within ſo fhall I be happy in thee, and thou shalt be by
himſelf: it is not the outward Abundance me glorified.
nen
or Want that can make the difference. Let a
Man be never ſo rich in Eſtate, yet if his Heart
be not ſatisfied, but he is ſtill whining, and ſcra-
SOLILOQ. XL.
ping, and pining for more, that Man is miſerably
poor; all his Bags cannot make him other than a
The Haſte of Deſire.
ſtark Beggar. On the other ſide, give me a Man
of ſmall Means, whoſe Mind is thoroughly con Ow ſlowly the Hours ſeem to pace when
tent with a little, and enjoys his Pittance with a we are big with the Defire and Expectation
quiet and thankful Heart, that Man is exceeding of any earthly Contentment? We are ready to
rich; all the World cannot rob him of his Wealth. chide the Time for ſtanding ſtill, when we would
It is not having, by which we can meaſure Riches, over-haſten the Fruition of our approaching Com-
but enjoying : the Earth hath all Treaſures in it, fort : ſo the School-Boy longs for his Play-Day,
yet no Man ftyles it rich : of theſe which the the Apprentice for his Freedom, the Ward for his
World call Goods of Fortune, only Opinion ſets Livery, the Bride for her Nuptials
, the Heir for
the Value: Gold and Silver would be Metals his Inheritance : fo approvedly true
whether we think them ſo, or not; they would is that of wiſe Solomon, Hope deferred Prov. 13.12.
not be Riches, if Mens Conceit and Inſtitution makes the Heart fick. Were it not,
did not make them ſuch. O my Soul, be not o my Soul, for that wretched Infidelity, which
thou carried away with the common Error to co-cleaves fo cloſe unto thee, thou couldīt not but
vet and admire thoſe Things which have no true be thus affected to thy Heaven, and ſhouldſt be
Worth in themſelves : If both the Indies were yet ſo much more, as the Joys there are infinite-
thine, thou ſhouldſt be no whit the Wealthier ; ly more exquiſite than thoſe which this Earth can
labour for thoſe Riches whereby thy Stock may afford : ſurely thou doſt but flatter me with the
be advanced; the great Lord of all, who knows over-weening Conceit of the firm Apprehenfion
beft where his Wealth lies, and where thou of my Faith ; whilft I find thee ſo cool in the
fhouldſt hoord up thine, hath told thee where to longing Deſires of thy Glorification : What? haft
ſeek' it, where to lay it : Lay not up thou no ftomach to thy Happineſs ? Hath the
Matth. 6.19. for your ſelves Treaſures upon Earth, World benummed thee with ſuch a dull Stupidi-
where Moth and Ruft doth corrupt, ty, that thou art grown regardleſs and inſenſible
and where Thieves break thorow and ſteal : But of eternal Bleſſedneſs ? Oh, ſhake off this Lethar-
lay up for your ſelves Treaſures in Heaven : There gick Heavineſs of Spirit which hath poffeffed
thou ſhalt be ſure to find it entire, free from Plun- thee, and rouze up thy ſelf to thoſe ardent Deſires
der, and all danger of Diminution. O God, give of Glory which have ſometimes enflamed thee :
me to cover that my Mind may be rich in Know- Yea, Lord, do thou ftir up that heavenly Fire
ledge, that my Soul may be rich in Grace, that that now lies raked up in the Embers of my Soul,
my Heart may be rich in true Contentation ; as and raviſh my Heart with a longing Deſire of thy
for this Pelf of the World, let it make them mi- Salvation.
ſerable that admire it.
dgor
SOLILOQ. XLI.
on SOLILOQ. XXXIX.
SO
Onbotoh diod y Falſe Light.
dua Death's Remembrancers.
Monitions of my if
met with a glorious Light, that ſeemed fairer my Garden, there I ſee ſome Flowers fading, ſome
than its Fellows: whilft I was ſtudying what Pla- withered ; if I look to the Earth, I ſee that Mo-
net it might be, it ſuddenly glided down and va ther, in whoſe Womb I muſt lie; if I go to
niſhed. O God, how can we hope to avoid De Church, the Graves that I muſt ſtep over in my
lulions upon Earth, when even the Face of Hea- Way, ſhew me what I muſt truſt to; if I look to
ven may thus deceive us? It is no otherwiſe in my Table, Death is in every Diſh, ſince what I
the Firmament of the Church : How many have feed on did once live. If I look into my Glaſs, I
there been, that have feemed eternally fixed in cannot but ſee Death in my Face ; if I go to my
that high Sphere, which have proved no other Bed, there I meet with Sleep, the Image of
than baſe Meteors, gilded with fair Beams; they Death ; and the Sheets, which put me in mind of
appeared Stars, their Subſtance was but Slime. my winding up. If I look into my Study, what
Wo were to the Earth, if a true Star ſhould fall; are all thoſe Books, but the Monuments of other
yea, I doubt whether the Fabrick of Heaven dead Authors? O my Soul, how canſt thou be un-
would ſtand, if one of thoſe glorious Lights ſhould mindful of our parting, when thou art plied with
drop down: if therefore the Star Woorwood ſhall ſo many Monitors ? Caft thine Eyes abroad into
fall, and imbitter the Waters, he ſhall few him- the World, what canſt thou fee but killing and
ſelf to be but a falſe Star, and a true Impoſtor ; dying Caſt thine Eyes up into Heaven, how
canft
21
240
SOLILOQUIES: Or, H

Pſalm 71.9.
(2012
canſt thou but think of the Place of thy approach is our Sorrow in foregoing them : What moan
ing Reſt? How juſtly then may I ſay with the did good David make, both for Abſalim as a Son,
Apoſtle, By our rejoycing which I (though ungracious) and for Jonathan as a Friend:
1 Cor. 15.31. have in Chriſt Jeſus, I die daily : ſurely, when our dear ones are pulled away from
And, Lord, as I daily die in the de- us, we ſeem to have Limbs torn away from our
cay of this frail Nature ; ſo let me die daily in Bodies; yet this is a thing muſt be look'd for ;
my Affection to Life, in my Preparation for we are given to each other, (or lent rather)
Death. O do thou fit me for that laſt and happy upon Condition of parting, either they must
Change. Teach me fo to number my Days that leave us, or we them; a parting there muft be,
I apply my Heart to Wiſdom, and addreſs it to as ſure as there was a meeting : it is our fault if
enſuing Glory. 90
we fet our Hearts too much upon that, which
may, yea, which muſt be loft. Be wiſe, O my
Soul, and make ſure of ſuch Friends as thou canſt
SOLILOQ. XLII.
not be bereaved of: thou haſt a God, that hath
OH ſaid, I will not leave thee nor forſake thee: it was
Faith's Victory.
an eaſie Suit, and already granted which the holy
Pfalmift made : Caft me not off in
TE are here in a perpetual Warfare, and the time of old Age, forſake me not
fight we muſt ; ſurely, either fight or die; when my Strength faileth : And
fome there are that do both; that is according as gain, When my Father and my Mo- Pfalm 27. 10,
the Quarrel is, and is managed : There are thoſe ther forſake me (in their farewel to
that fight againſt God ; theſe meddling with ſo a better World ) yet then the Lord will take me
unequal a Match, cannot look to prevail. Again, up: It is an happy thing to have immortal
the Fleſh warreth againſt the Spirit; Friends : ſtick clole unto them, O my Soul, and
2 Tim. 4. 7.
this inteſtine Rebellion cannot hope rejoyce in them evermore,as thoſe that ſhall ſweet-
to proſper ; but if with the choſen ly converſe with thee here, and shall at laft re-
I Tim. 6.2.
Veffel, I can ſay, I have fought a ceive thee into everlaſting Habitations.
good Fight, I can neither loſe Life,
fie
nor miſs of Victory : And what is that good
Fight ? Even the fame Apoſtle tells me, the Fight
SOLILOQ. XLIV. listodisi
of Faith: this is the good Fight indeed, both in
Oils to brolis
go5
the Cauſe and Managing, and the Iſſue : Lo this
w br Quiet Humility. in Stellwo
Faith it is, that wins God to my ſide, that makes
the Almighty mine ; that not only engages him HE is a rare Man that is not wife in his own
in my Cauſebut unites me to him, ſo as his Conceit; and ,
Strength is mine : In the Power of I ſee more than my Neighbours : for we all are
Eph. 6. 16. his Might therefore I cannot but be born proud, and ſelf-opinonate, and when we are
victorious over all my ſpiritual Ene- come to our imaginary Maturity, are
mies by the only means of this Faith; apt to ſay with Zedekiah, to thoſe of
For Satan, This ſhield of Faith is it better Judgment than our own,
John 5.4.
that ſhall quench all the fiery Darts which way went the Spirit of God from me to
of that wicked one. For the World ; this is the ſpeak unto thee? Hence have riſen thoſe ſtrange
Victory that overcomes the World; even our
Varieties of wild Paradoxes, both in Philoſophy
Faith.
and Religion, wherewith the World abounds eve-
Be ſure to find thy ſelf furniſhed with this ry where. When our Fancy hath entertained
Grace; and then fay, O my Soul, thou haſt ſome uncouth Thought, our Self-love is apt to
marched valiantly : the Powers of Hell ſhall not hatch it up, our Confidence to broach it, and our
be able to ſtand before thee : they are Mighty Obſtinacy to maintain it; and (if it be not too
and have all Advantages of a ſpiritual Nature, of monſtrous) there will not want ſome credulous
long Duration and Experience ; of Place, of Sub- Fools to abet it: ſo as the only way both to Peace
tilty : Yet this conquering Grace of Faith is able and Truth, is true Humility, which will teach us
to give them the Foil, and to trample over all the to think meanly of our own Abilities, to be diffi-
Powers of Darkneſs. O my Lord God, do thou dent of our own Apprehenſions and Judgments,
arm and fortifie my Soul with a lively and fted- to afcribe much to the reverend Antiquity, grea-
faſt Faith in thee, I ſhall not fear what Man ter Sanctity, deeper in fight of our bleſſed Prede-
nor Devil can do unto me : ſettle my Heart in a ceffors. This only will keep us in the beaten Road,
firm reliance upon thee, and turn me loofe to what without all extravagant Deviations to untrodden
Enemy thou pleaſeſt.
Bye-Paths ; Teach me, O Lord, evermore to think
my ſelf no whit wiſer than I am ; fo fhall I nei-
ther be vainly irregular, nor the Church trouble-
SOLILOQ. XLIIL
ſomly unquiet.
Bil
20.5 time
The unfailing Friend.
A blog
SOLILOQ. XLV.
Ext to the Joy of a good Conſcience, there
Holds
Idron
is no greater Comfort upon Earth, than
Sure Mercies.
1. bo to
the enjoyment of dear Friends; neither is there
Colegio
any thing ; and by Here is
how nearer their Relations are, ſo
ſo much greater
failing
Ikin. 22. 24.
Holy Self-Conferences of the Devout Soul.
241
Pfal. 41. 9.
14.
failing of Friends : For beſides the Diſorder that lightly eſteemed the Rock of his Salvation. No-
it works in our own Affairs, it commonly is at thing is more difficult than to keep our felves from
tended with a neceſſary Deficiency of our Perfor- growing wanton by Exceſs ; whereas Nature kept
mances to others : The leaning upon a broken low is capable of juſt Obedience : Like as in the
Reed gives us both a Fall and a Wound : Such is Body alſo, a full Feed breeds ſuperfluous and vi-
a falle Friend, who after Profeſſions of Love, and cious Humours, whereas a ſpare Diet keeps it
real Offices, either flinks from us, or betrays us : both clean and healthful. Do not I ſee, O Lord,
This is that which the great Pattern of Patience even the Man that was after thine own Heart,
ſo bitterly complains of, as none of whilſt thou keptſt him in breath, with the Perfe-
his leaſt Aflictions, My Kinsfolk have cution of an unjuſt Maſter, how tenderly con-
Job 19. 14.
failed me, and my familiar Friends ſcientious he was ; remorſed in himſelf for but
have forgotten me. It went to the cutting off a Lap of the Robe of his cauſeleſs
Heart of David, that his own familiar Purſuer : Who yet when he came to the full ſcope
Friend, in whom he truſted, which of his Eaſe, and courtly Jollity, made no
did eat of his Bread, ſhould lift up his ſcruple of the adulterous Bed of fair
Heel againſt him: And ſurely, thoſe Bathſheba, or the bloody Murther of 1 Sam. 24. 5.
that are ſtanch, and faithful in themſelves, cannot a faithful Uriah. Who was I, O
but be fo much the more deeply affected with the Lord, that I ſhould promiſe my ſelf an immunity
perfidious dealing of others; and yet alſo ſo much from the Peril of a proſperous Condition, under
the more, as their Confidence and Entireneſs was which thy holier Servants have miſcarried? It was
greater this was that which heighten’d the
Vexa- thy Goodneſs and Wiſdom who fore-ſeeft not what
tion of that Man who is ſo famous ſhall be only, but what might be alſo, in preven-
Pfal. 55. 13,
for the Integrity of his Heart. It tion of the danger of my Surfeit, to take away the
was thou, o Man, mine equal, my Dish, whereon I might have over-fed. O God,
Guide, my Acquaintance; we took I do humbly ſubmit to thy good Pleaſure; and
ſweet Counſel together, and walked to the Houſe contentedly reft upon thy Providence, which halt
of God in company. And ſtill our daily Expe- thought fit rather to ſecure me in the fafe uſe of
rience gives us miſerable inſtances in this kind : my little, than to exerciſe me with the Tempta-
He hath had little to do in the World that hath tions of a bewitching Plenty.
not ſpent many a Sigh upon others Faithleſneſs.
And now, Ó my Soul, the more ſad proof thou
haft had of the untruſty Diſpoſition and Carriage of
SOLILOQ. XLVII.
Men, the more it concerns thee to betake thy
ſelf, in all zealous and abſolute Affiance, unto the
Chearful Obedience.
ſure Protection and never-failing Providence of
thy God : the God who being Truth it ſelf never T is not ſo much the work that God ſtands
did, never can forfeit his Truſt to any Soul that
relied upon his moſt certain Promiſes, upon his Act may be done with the Thanks and Advantage
promiſed Mercies, upon his merciful and juſt of one Agent, and with Frowns and Dif-reſpect
Performances.
to another. If we do our Buſineſs grudgingly,
My Soul, wait thou only upon and becauſe we muſt, out of the neceſſity of our
Pfal. 61 7.
God, for my Expectation is from him. Subliſtance, we ſhall have as much Thank to fit
He only is my Rock and my Salvati- ſtill : It is our own Need that ſets our Hands on
on. In God is my Salvation and my Glory, the work, not our Obedience : So as herein we are
Rock of my Strength, and my Refuge is in God. our own Slaves, not God's Servants : Whereas if
It ſhall not trouble thee to find Men falſe, whilſt we go about the works of our Calling chearfully,
thou haſt ſuch a God to have recourſe unto. offering them up to God as our willing Sacrifice,
in and humble compliance with his Commands,
and an awful and comfortable expectation of his
SOLILOQ. XLVI.
gracious Acceptance, we are bleſſed in our holy
Endeavours, and cannot fail of an Euge from our
Dangero as Prosperity.
Maſter in Heaven. Alas, Lord, it is but little
that I can do, and without thy enabling, no-
T was a juſt and needful Precaution, O God, thing.
which thou gaveſt of old to thine Iſrael. When Thou that vouchſafeſt to give me an Abilitation
thou ſhalt have eaten, and art full, to the work, put into me alſo good Affections to
Deut. 6. 11, then beware left thou forget the Lord: thee in performing of it : Let me do thy Will here,
There was not ſo great fear of for- as thy Angels do in Heaven, with all gracious Rea-
getting thee, whilſt they were in an dineſs, and Alacrity; and be no leſs glad that I ſhall
hungry and dry Wilderneſs, although even there do it, than that it is done : So whilſt carnal Hearts
they did too often forget themſelves, in an ungra hall languilh under their forced Tasks, my labour
cious inurmuring againſt thee and their Leaders; ſhall be my Pleaſure ; and I ſhall find unſpeakable
the greateſt danger of their forgetting thee would Comfort both in the Conſcience of my Åd, and
be (thou kneweſt) when they ſhould come to be the Crown of my Obedience.
pampered in the Land that flowed with Milk and
Honey : There it was that accordingly Jeſurun
DO
waxed fat and kicked; there being
Deut. 32. 15. grown thick and covered with fatneſs,
he forſook God which made him, and
Hhhh
SOLI-
I

I 2.

242
SOLILOQUIES: Or,
this Man be wiſe, Let that be learned, Let that
SOLILOQ. XLVIII.
other be gracious and holy. Whence then, O
whence can I look for any good thing, but from
Heavenly Accordance.
thy Hands, O my God, who giveſt
to all Men liberally, and upbraideft Jam. 1. 5.
S our condition here upon Earth is different, ſo not: whoſe infinite Treaſure is not
A
muft our Affection needs be alſo: That which capable of any diminution ; ſince the more thou
is one Man's Joy is another's Grief; one Man's Fear giveſt, thy Store is not the leſs, thy Glory more,
is another Man's Hope: neither can it be otherwiſe, Thou doſt not fell thy Favours as we Men are ape
whilft our Occaſions draw us to ſo manifeſt Con- to do, looking through our ſmall Bounty at an
tradictions of Diſpoſition : Theſe Diverſities and expected Retribution, but thou giveſt moſt freely
Contrarieties of Inclination and Deſire, are the moſt abſolutely: Neither doft thou lend thy beſt
neceſſary Symptoms of our wretched Mortality ; Bleſſings, as looking to receive them back again,
and the nearer we grow to the Perfection of our but ſo conveyeft them to us, as to make them our
Bleſſedneſs, the more ſhall we concentrare in the own for ever : ſince therefore thy Gifts are ſo free,
united Scope of all our Actions and Affections, that all thy heavenly Riches may be had for ask-
which is the ſole Glory of our Creator. Know | ing; how worthy ſhall I be to want them, if I
then, O my Soul, that the cloſer thou canſt ga- do not fue for them to the Throne of thy Grace :
ther up thy felf in all the Exerciſes of thy Facul- Yet even this (ſince it is a good thing) I cannot
ties, and Propoſals of thy Defires, to the only re do without thee. Othen give thou me the Grace
fpect of the Honour of that great and good God that I may be ever begging faithfully of thee; and
which gave thee thy Being, thou aſpireft ſo much give me the Graces that I beg for.
nearer to thy Heaven, where all the bleſſed Saints
and Angels agree together in one perpetual Em-
ployment of praiſing their Maker; and ſweetly
SOLILOQ. L.
accord in that one moſt perfect Ditty and Note
of an eternal Allelujah to him that ſits upon the
Sweet Uſe of Power.
tolgod
, do thou draw in my Heart more and I might not juhly make uſe of his abſolute
great,
more from this variety of earthly Diſtractions, and
fix it upon this one heavenly Work: Put me up: Power, yet proceeds ſweetly with his Creature in
on that bleſſed Task here below, which ſhall all his ways: He might force fome to Salvation
never know any end, but endure for ever in Hea- in ſpite of their will; He might damn others
meerly for his pleaſure, without reſpect to their
fin : But he doth not, he will not do either of
theſe ; but goes along graciouſly and gently with
SOLILOQ. XLIX.
us, inviting us to repentance, and earneſtly ten-
dring to us the Means of Salvation; on the one
Divine Bounty.
fide with effectual Perſuaſions, and ſtrong Motives,
and kindly Inclinations to an anſwerable Obedi-
AD not the Apoſtle ſaid ſo, yet our own ence; on the other ſide, laying before us the fear-
Senſe and Experience would have told us, ful Menaces of his Judgments denounced againſt
That every good and perfect Gift is | Sinners, urging all powerful Diffuafions, and
Jam. 1. 17.
from above, and cometh down from uſing all probable Means to divert us from all the
the Father of Lights : For ſure from ways of Wickedneſs; and when thoſe prevail not,
below it cannot come. How ſhould any perfect juſtly puniſhing us for our wilful Diſobedience,
Gift ariſe from the Region of all Imperfection ? Impenitence, and Infidelity.
How ſhould Evil afford any Good ? What is below O God, how ſhould we learn of thee to pro-
but Earth and Hell? whereof the one yields nothing ceed with all our Fellow-Creatures (but much
but Torment, the other nothing but Miſery and more with our Chriſtian Brethren) not accord-
Sin: If therefore it be perfect or good, ſince ing to the rigour of any pretended Prerogative
nothing can give what it hath not) it muſt needs of Power, but in all merciful Tenderneſs
, in all
come from above : And from whom above ? Not gentle and fair Means of their Reclamation on
from thoſe lightſome Bodies of the Stars, whoſe the one ſide, and on the other in an unwilling
Influences cannot reach unto the Soul, whoſe and conſtrained Severity of neceſſary Juſtice.
Subſtance is not capable of any ſpiritual Power, And how much doth it concern thee, O my Soul,
whether to have or give perfect Gifts : Not from not to ſtay till thy God ſhall drag thee to Repen-
the bleſſed Spirits, which are Angels of Light: They tance and Salvation, but gladly to embrace all thoſe
may help, through God's gracious Appointment, happy Opportunities, and chearfully to yield to
to convey Bleſſings to us, they neither will or can all thoſe merciful Solicitations which thy God
challenge an original and primary Intereſt in the offers thee for thy full Converſion ; and carefully
Bleflings which they convey. Only therefore to avoid thoſe ways of Sin and Death, which he
from the Father of Lights, who as he is Light, ſo is hath under ſo dreadful Denunciations gracioully
the Author of all whatſoever Light, both inward warned thee to ſhun : Elſe thy God is cleared both
and outward, ſpiritual and fenfible: And as Light in his Juſtice and Mercy, and thy Perdition is of
was the firſt good and perfect Gift which he be- thy felf.
ſtowed on the World, ſo it well may imply all the
ſpiritual Bleſſings conferred on the Creature : So
as he that ſaid, Let there be Light, faid alſo, Ler
SOLILOQ
ven.
1
HA

Holy Self-Conferences of the Devout Soul.
243
I
becauſe he thinks he hath all; this fond Juſticiary
SOLILOQ. LI.
can over-do his Duty, and ſupererogate; con-
temning the Poverty of Souls better furniſhed
The Power of Conſcience.
than his own: and laying his Merits in the Diſh
of the Almighty.
T is a true Word of the Apoſtle, God is great On the other ſide, there is an humble Soul,
er than our Conſcience; and ſurely none but that is ſecretly rich in all ſpiritual Endowments
he: Under that great God, the ſupreme Power full of Knowledge, abounding in Grace, which
on Earth is Conſcience. Every Man is a little out of the true Poverty of Spirit undervalues him- .
World within himſelf; and in this little World felf
, and makes no ſhew of ought but a bemoaned
there is a Court of Judicature erected, wherein Diſability : As we have ſeen thoſe Grounds where-
next under God the Conſcience fits as the ſupreme in the richeſt Mines are treaſured, bewray no-
Judge, from whom there is no appeal; that paf- thing but Barrenneſs in their Out-lide.
ſeth Sentence upon us, upon all our Actions, up O my Soul, what eſtimation foever others may
on all our Intentions ; for our Perſons, abſolving ſet upon thee, thou art conſcious enough of thy
one, condemning another; for our Actions, al- own Wants ; be thankful for the little thou haft,
lowing one, forbidding another : If that con- and abaſed for the much thou lackeſt; and if thou
demn us, in vain ſhall all the World beſide ac- wilt needs be advancing thy ſelf above others, let it
quit us ; and if that clear us, the Doom which be in the conteftation of thy greater Humbleneſs,
the World paſſeth upon us is frivolous and in- and lower Deje&tion. Thy Grace ſhall be no leſs be-
effectual
. I grant this Judge is ſometimes cor- cauſe thou thinkeſt it fo, but ſhall rather multiply
rupted with the Bribes of Hope, with the weak by a modeſt Diminution.
Fears of Loſs, with an undue Reſpect of Perſons, And, o bleffed Lord, thou who reſiſteſt the
with powerful Importunities, with falſe Witneſſes, Proud, and giveſt Grace to the Humble, give me
with forged Evidences, to paſs a wrong Sentence more Humility, that I may receive more Grace
upon the Perſon or Cauſe ; for which he ſhall be from thee; and thou whoſe gracious Rain ſhelves
anſwerable to him that is higher than the higheſt; down from the ſteep Mountains, and ſweetly dren-
but yet this Doom, (though reverſible by the ches the humble Vallies, depreſs thou my Heart
Tribunal of Heaven) is ſtill obligatory on Earth : more and more with true lowlineſs of Spirit, that
So as it is my Fault that my Conſcience is miſ-led; the Showers of thy heavenly Grace may ſoak into
but it is not my Fault to follow my Conſcience. it, and make it more fruitful in all good Affe&tions,
How much need have I therefore, O my God, and all holy Obedience.
to pray that thou wouldīt guide my Conſcience
aright ; and keep this great Judge in my Boſom
from Corruption and Error? And what need
SOLILOQ. LIII.
hath this inteſtine Arbiter of mine to take ſpecial
Care that he may avoid all Mif-informations that
The Happiest Society:
may miſ-lead his Judgment, and all the baſe Sug-
geſtions of outward Advantage or Loſs that may Find, O Lord, fome holy Men that have gone
deprave his Affections? And, O thou that only aſide from the World into ſome folitary Wil-
art greater than my Conſcience, keep me from derneſs, that they might have their full Scope of
doing ought againſt my Conſcience : I cannot dif- enjoying thee freely, without any ſecular Avoca-
obey thac but I muſt offend thee; ſince that is but tions; who no doubt improved their perfect Lei-
thine Officer under thee, and only commands for ſure to a great entireneſs of Converſation with
thee.
thee. Surely I could eaſily admire the report of
their Holineſs, and emulate their mortified Re-
tiredneſs, if I did not hear them ſay, The Wolf
SOLILOQ. LII.
dwells in the Wood, and that they could as ſoon
leave themſelves, as the World behind them.
Proud Poverty.
There is no Deſart ſo wild, no Mountains or
Rocks ſo craggy, wherein I would not gladly
THAT which wiſe Solomon obſerved in the ſeek thee, O my God, and which I would not
temporal Eſtates of Men, holds no leſs true willingly climb up to find thee, if I could hope
in the ſpiritua! : There is that maketh that Solitude would yield a ſpiritual advantage of
himſelf rich, yet hath nothing; there more enjoying thee. But alas, I find our weak
is that maketh himſelf poor, yet hath Powers are ſubject to an unavoidable Laffitude ;
great Riches: On the one ſide, we and we can no more contemplate always thoſe
meet with a proud but beggarly Lao- dịvine Objects, than our bodily Eyes are able to fix
dicean, that ſays, I am rich, and in themſelves on the Body of the Sun in his brighteſt
Rev. 3. 17.
creaſed with Goods, and have need Splendor : So as, if our Minds ſhould not be ſome-
of nothing; which will not know time taken off with a fafe variety of Cogitations,
that he is wretched, and miſerable, and poor, and we ſhould be overwhelmed with thy Glory, and
blind, and naked : This Man when the Means of with too much Light blinded : By this means it
further Grace are tendred him, can ſay, as Esau comes to paſs that theſe ſmall Interſpirations fet
did of the proffered Herds, I have enough my an edge upon our reaſſumed Speculations, and
Brother; and with the bragging Phariſee, can renewed Devotions : Although alſo in the mean
boaſt of what he is not, and of what he is; of time, I ſhould hate all ſecular Diverſions, if they
what he hath, of what he doth; admiring his ſhould take thee for a Moment quite out of
own nothing, and not caring to ſeek for more, my fight ; if I did not find that I may refer them
H h h h 3
ta




TH
Prov. 13. 70


244
SOLILOQUIES: Or,
O
to thee, and enjoy thee in them. O God, do
thou ſo fix my Soul upon thee, that what ever
SOLILOQ. LV.
Occaſion ſhall take me up, I may never be out of
thy bleſſed Society, and make me ſo inſenſible of
Sure Earneſt.
the Noiſe of the World, that even in the midſt
of the Market I may be ſtill alone with thee.
My God, what a comfortable Aſſurance is
this which thou haſt given to my Soul?
Thou haſt in thy great Mercy promiſed and
SOLILOQ. LIV.
agreed to give me Heaven ; and now becauſe
thou doft not put me into a preſent Poffeffion,
Honey from ths Rock.
thou haſt given me earneſt of my future Inheri-
tance; and this Earneſt is that good
God, thou didſt miraculouſly refreſh thy Spirit of thine, which thou haſt gra- Eph. 1.14.
murmuring Iſrael of old with Water, out of ciouſly put into my Soul. Even we
the Rock, in that dry Wilderneſs; and now I hear Men, whoſe Style is deceitful upon the Balance,
thee fay, If they had harkened to thy Voice, and think our felves fure when in civil Tranfa&ions
walked in thy Ways, with Honey out we have received an Earneſt of the Bargain ; and
Pſalm 81.16. of the Rock'thou wouldſt have fatif-much more when we have taken that ſmall Piece
fied them. Lo, that which thou of Coin, as part of the bargained Payment: How
wouldſt have done to thine ancient People, if they then can I fear to fail thee my God whoſe Title
had obeyed thee, thou haſt abundantly performed is faithful and true; whoſe Word is Yea, and
to thine Evangelical Iſrael
. With Honey out of Amen? It is ordinary with the World to cheat
the Rock haſt thou ſatisfied them; the Rock that my Soul with fair Promiſes, and faithleſs Engage-
followed them was Chriſt my Saviour: Lo, out inents of yielding me thoſe Contentments, which
of this Rock hath flowed that Honey whereby it neither can, nor meant to perform. But for
our Souls are ſatisfied ; Out of his Side (faith thee, O Lord, Heaven and Earth
the Evangelift) came Water and Blood. This ſhall paſs away, but not one jot of Mat. 24. 35.
Rock of our Salvation afforded both what Iſrael thy Word ſhall paſs unfulfilled : Hadft
had, and might have had. Surely, O my God, thou then but given me that Word of thine, I
there can be no Honey ſo ſweet, as the Effect of durft have ſet my Soul upon it with all firm Con-
the precious Blood of my Saviour to the Soul of fidence; but now that thou haſt ſeconded thy
the Believer; By that Blood we have eternal Re-Word with thy Earneſt, what Place can be left
demption from Deathand Remiffion of all our Sins; for my. Doubt? What then, what is it that thou
By that Blood we are juſtified in the canſt ſtick at, O my Soul ? Canft thou make que-
Heb. 9. 12. ſight of our God, and ſaved from the ſtion of the truth of the Earneſt ? Thou knoweſt
Eph. 1. 7. wrath to come ; By that Blood we that thou canſt not ; the Stamp is too well known
Rom. 5.9.
have our Peace made in Heaven, and to be doubted ; the Impreſſions are full and
are fully reconciled to our God; By inimitable ; this Seal cannot be counterfeit; the
that Blood we are cleanſed and pur-Graces of the Spirit which thou haſt received,
Heb. 9. 22.
ged from all our Iniquity ; By that thou feelleſt to be true and real ; thou findeſt in
Blood we are fanctified from our Cor- thy ſelf a Faith, though weak, yet fincere ; and
ruptions ; By that Blood we receive unfeigned Repentance joined with an hearty de-
the Promiſes and Poſſeſſions of an teftation of all thy Sins; a fervent love of that
eternal Inheritance. O the ſpiritual infinite Goodneſs that hath remitted them, a con-
Honey ſo ſweet, that the material ſcionable Care to avoid them, a zealous Deſire
Honey is but bitterneſs to it! fona- to be approved to God in all thy Ways : Fleſh
than of old did but dip his Spear in and Blood cannot have wrought theſe Graces in
the Honey of the Wood, and but thee; it is only that good Spirit of thy God,
with one lick of that ſweet Moiſture which hath thus ſealed thee to the Day of Re-
had his Eyes cleared, and his Spirits revived: Odemption.
God, let me but taſte, and ſee how ſweet the Walk on therefore, O my Soul, confidently
Lord Jeſus is, in all his gracious Promiſes, in all and cheerfully in the ſtrength of this Aſſurance,
his merciful and real Performances, I ſhall need and joyfully expect the full accompliſhment of
no more to make me happy. Thy this happy Contract from the ſure Hands of thy
Solomon bids me to eat Honey : Ló, God: Let no Temptation ſtagger thee in the
this is the Honey that I deſire to eat comfortable Reſolutions of thy future Glory ; but
of ; Give me of this Honey and I ſhall receive fay boldly with that holy Patriarch, O Lord I
both Clearneſs to my Eyes, and Vigour of my have waited for thy Salvation.
Spirits to the foiling of all my ſpiritual Enemies.
This is not the Honey whereof I am
Prov. 25.16. bidden not to eat too much: No,
SOLILOQ. LVI.
Lord, I can never eat enough of this
Celeſtial Honey ; here I cannot ſurfeit; or, if I
Heavenly Manna.
could, this Surfeit would be my Health. O God,
Col. 1. 20
Heb. 13. 12,
14:
1 Pet. I. 2.
Heb. 9. 15.
1 Sam. 14.29.
Prov. 14. 23•
Rock, ſo ſhall my Soul live, and bleſs thee, and be
bleſſed of thee.
promiſeſt to give us as the Reward of our Victo-
ry? Even the hidden Manna: ſurely were not
this Gift exceeding precious, thou wouldſt not
reſerve

Holy Self-Conferences of the Devout Soul.
245
و
و
Coloff. 3.
reſerve it for the remuneration of ſo glorious a ford me, are but meer Pelf in compariſon of this
Conqueſt. Behold, that material and viņble Man- Treaſure ; or, if the Earth could yield ought that
na, which thou ſenteft down from Heaven to is precious, yet I cannot call that Treaſure. Trea-
ſtop the Mouth of murmuring Iſrael, periſhed in ſure implies both Price and Store of the deareſt
their uſe; and if it were reſerved but to the next Commodities : never ſo great abundance of baſe
Day, putrified, and inſtead of nouriſhing, an- Things cannot make a Treaſure ; neither can
noyed them.; but the hidden Manna, that was ſome few Pieces of the richeſt Metals be fo ac-
laid up in the Ark, was incorruptible, as a laft-counted; but where there is a large Congeſtion
ing Monument of thy Power and Mercy to thy of precious Jewels and Metals, there only is Trea-
People : But now, alas, what is become both of fure : if any at all, ſurely very little, and mean is
that Manna and that Ark? Both are vaniſhed the Wealth which I can promiſe my ſelf here;
(having paſſed through the devouring Jaws of perhaps ſome braſs Farthing, or light and counter-
Time ) into meer forgetfulneſs
. It is the true feit Coin, meer earthly Droſs, which may load
ſpiritual Manna that came down from the higheſt but cannot enrich my Soul; my only true Riches
Heaven, and aſcending thither again is hidden are above with thee, and where then ſhould my
there in the glorious Ark of Eternity, that thou Heart be but there? My Hand and my Brain too
wilt give to thy Conqueror : that is it, which be- muft neceffarily be ſometimes here below, but
ing participated of here below, nouriſheth us to my Heart ſhall be ſtill with my Treaſure in Hea-
eternal Life ; and being communicated to us ven. It is wont to be faid, that however the Me-
above, is the full Conſummation of that bleſſed mory of old Age is jhort, yet that no old Man
Life and Glory. O give me ſo to fight that I ever forgot where he laid up his Treaſure. O
may overcome, that To overcoming, I may be God, let not that Celeſtial Treaſure which thou
feaſted with this Manna. Thou that art, and haft haft laid up for me, be at any time out of my
given me thy ſelf, the ſpiritual Manna, which I Thoughts ; let my Eye be ever upon it ; let my
have fed on by Faith; and the ſymbolical Man- Heart long for the full poffeffion of it, and ſo
na, whereof Í have eaten facramentally; give joy in the aſſured expectation of it, that it may
me of that Heavenly Manna, whereof I ſhall par- difreliſh all the Contentments, and contemn all
take in Glory : it is yet an hidden Manna, hid the Croſſes which this World can afford me.
from the Eyes of the World, yea, in a ſort from
our own ; hid in Light inacceſſible :
For our Life is hid with Chriſt in
SOLILOQ. LVIII.
God; but ſhall then be fully revea-
led: for it ſhall then not only cover the Face of
The Narrow Way.
the Earth round about the Tents of Iſrael, but
{pread it felf leaveheaba cearfhhe whole heagent O Sains and are the ba yan I am the Way
, the
o my God, that if Heaven could afford any (who art Truth it felf) telleſt me, that the Way
Thing more precious than other, thou wouldít is narrow, and the Gate ſtraight that leadeth un-
lay it up for thy Victor : for it is an hard Service to Life: furely, thou who art the living Way, art
that thy poor Infantry here upon Earth are put exceeding large ; ſo wide that all the World of
unto; to conflict with ſo mighty, fo malicious, Believers enter into Life by thee only, but the
ſo indefatigable Enemies ; and therefore the Re- Way of our Walk towards thee is
ward muſt be ſo much the greater, as the Warfare ſtraight and narrow : Not, but that Pfalra 119.
is more difficult. O do thou, who art the great thy Commandment in it ſelf is ex-
Lord of Hoſts, give me Courage to fight, Perſe- ceeding broad; for Lord, how fully comprehen-
verance in fighting, and Power to overcome all five it is of all moral and holy Duties ? And what
my ſpiritual Enemies, that I may receive from thee gracious Latitude haft thou given us in it of our
this hidden Manna, that my Soul may live for Obedience ? And how favourable Indulgence and
ever, and may for ever bleſs thee.
Remiſſion in caſe of our failings? But narrow in
reſpect of the Weakneſs and Inſufficiency of our
Obedience. It is our wretched Infirmity that
SOLILOQ. LVII.
Atraitens our Way to thee. Lo, Heaven, which is
thy All-glorious Manſion, when we are once en-
The Heart's Treaſure.
tred into it, how infinitely large and ſpacious it
is; even this lower Contignation of it, at how
IT is a fure Word of thine, O Saviour, that marvellous diſtance it archeth in this Globe of
where our Treaſure is, there our Hearts will Air, and Earth, and Waters? And how is that
be alſo; neither can we eaſily know, where to again ſurrounded with ſeveral Heights of thofe
find our Hearts, if our Treaſure did not diſcover lightſome Regions, unmeaſurable for their glori-
them : Now, Lord, where is my Treaſure ? Sure- ons Dimenſions? But the Heaven of Heavens, the
ly I am not worthy to be owned of thee, if my Seat of the Bleſſed, is yet ſo much larger, as it is
Treaſure be any where but in Heaven; my Lumber higher in Place, and more eminent in Glory;
and Luggage may be here on Earth, but my Trea- yet thou wouldſt have the way to it narrow, and
fure is above ; there thou haſt laid up for me the the Gate of it ſtraight : And even thus it pleaſeth
richeſt of thy Mercies, even my eternal Salvati- thee to ordain in the Diſpenſation of all thine infe-
on : Yea, Lord, what is my richeſt Treaſure but rior Bleſſings ; Learning dwells far within, but the
thy ſelf? In whom all the Treaſures of Wiſdom entrance is ſtraight through Study,watching,bend-
and Knowledge, yea, of infinite Glory are laid up ing of Brains, wearing of Spirits : the Houſe of
for all thine : All Things that this World can af- Honour is fumptuous and goodly within, but the
Gate

I
246
SOLILOQUIES: Or,
Pfal. 12.14
Gate is ſtraight that leads into it; which is the ordinary Means of my Salvation : enable me
through Danger, Attendance, Plots of Emulation : cheerfully to endeavour what thou requireſt, and
Wealth hath large Elbow-room of Lodging, but then take what way_thou pleaſeft ; fo that thou
the Gate is ſtraight ; hard Labour, careful Thrift, bringeſt me to the End of my Hope, the Salva-
racking of Thoughts, painful Adventures. How tion of my Soul.
much more wouldſt thou have it thus in the beſt
of all Bleſſings, the eternal Fruition of Heaven?
And why is this Way narrow, but becauſe it is
SOLILOQ. LX.
untracked and untrodden ? If I may not rather
ſay the Way is untracted and found by few, be-
The waking Guardian.
cauſe it is narrow, and not eaſie to tread in. Sure-
ly Grace is the Way to Glory, and that Path is T is a true Word which the Pſalmiſt ſaid of
I
not for every Foot: the ſtraighter and narrower thee, O God; Thou that keepeſt Iſrael, nei-
it is, O my God, the more let me ſtrive and ther ſlumbereft, nor fleepeſt : Fond
ſhoulder to enter into it. What vain Quarreis do Tyrants think that thou winkeſt at
we daily hear of for the Way; but, Lord, enable their cruel Perſecutions of thy
me to ſtrive for this Way even to Blood: and if Church, becauſe thou doft not ſpeedily execute
thou haft been pleaſed to ſet me a deep Way, or Vengeance upon them, whereas if the fault were
a rough Way, through many Tribulations, to that not in their Eyes, they should ſee thine wide
happy and eternal Life, let me paſs it with all open, and bent upon them for their juft Deſtructi-
cheerful Reſolution. How oft have I not grugdd on; only thou thinkeſt fit to hold thy Hand for a
to go a foul Way to a Friend's Houſe, where I time from the infliction of Judgment, till the Mea-
knew my Entertainment kind and cordial ? O ſure of their Iniquity be full, and then they ſhall
let me not think much to come to thoſe thy ever feel to their coft, that thou laweſt all their ſecret
laſting Manſions of bliſs through Tears and Blood. Plots and Conſpiracies againſt thine Iſrael. The
The End ſhall make an abundant amends for the Time was, O Saviour, when in the Days of thine
Way; if I ſuffer with thee, I ſhall reign with human Infirmity thou ſlept'ſt in the
thee.
Stern of the Ship, on a Pillow, when Mat. 8. 24,
the Tempeſt raged and the Waves 25, &c.
ſwelled; yet even then when thy Luke 8. 23.
SOLILOQ. LIX.
Diſciples awoke thee and ſaid, Lord
ſave us, we periſh, thou rebukedſt them ſharply
God's various Proceedings.
with, Why are ye fearful, ye of little Faith
Their Danger was apparently great, but yet thou
Hat ſtrange Varieties do I find in the telleft them their Fear was cauſeleſs, and their
Workings of God with Man? One where Faith weak, that they could not aſſure themſelves
I find him gently, and plauſibly inviting Men to that thy Preſence (though ſleeping) was a fuf-
their Converſion; another where I find him ficient Preſervative againſt the Fury of Winds and
frighting ſome others to Heaven : fome he trains Waters : How much more now, that being in the
up in a goodly Education, and without any emi- height of thine heavenly Glory, and ever inten-
nent Change, calls them forth to an exemplary Pro- tively vigilant for the ſafegard of thy choſen Ones,
feſſion of his Name; ſome others he chuſeth out may we reſt ſecure of thy bleſſed Protection, and
of a Life notoriouſly lewd, to be the great Pat our ſure Indemnity ? O God, do thou keep my
terns of a ſudden Reformation ; one that was on- Eyes ever open, that I may ſtill wait upon thee,
ly formal in his Devotion without any true Life for thy gracious Tuition, and the merciful Ac-
of Grace, is, upon a grievous Sickneſs, brought to compliſhment of thy Salvation: Thou ſeeft I have
a lively ſenſe of Godlinefs; another comes to to do with thoſe Enemies that are never but wa-
God's Houſe with a purpoſe to ſleep or ſcoff, and king, never but ſeeking all Advantages againſt
through the ſecret Operation of God's Spirit work- my Soul : What can they do when thine Eye is
ing with his Word, returns full of true compuncti- ever over me for good? O then let
on of Heart, with Tears in his Eyes, and Reſolu- mine Eyes be ever unto thee, O God Pfal. 141. 8.
tions of preſent Amendment of Life: one that my Lord, in thee let me ſtill put my
was proud of his own Righteouſneſs, is fuffered to truſt : ſo ſhalt thou keep me from the Snares that
fall into fome foul Sin, which ſhames him before they have laid for me, and the Gins of the Work-
Men, and is thus brought down to an humble ers of Iniquity.
Acknowledgment of his own Frailty ; another,
that was caſt down with a fad Deſpair of God's
Mercy, is raiſed up by the fall of an unbroken
SOLILOQ. LXI.
Glaſs, or by fome comfortable Dream, or by the
ſeaſonable Word of a cheerful Friend: one is cal-
The Sting of Guiltineſs.
led at the fixth Hour, another not till the ele-
venth ; one by fair and probable Means, another Uiltineſs can never think it ſelf fure, if there
by Contraries; fo as even the Work of Satan him were no Fiends to torment it, like a Bo-
félf hach been made the Occaſion of the Conver- fom Devil, it would ever torment it felf: no
fion of his Soul. O God, thy Ways are infinite, Guard can be ſo ſure, no Fort ſo ſtrong as to fe-
and paft finding out : it is not for us to preſcribe cure it from Terrors. The firft Murderer after his
thee what to do, but humbly to adore thee in what bloody Fratricide, when there is no mention of
thou doft. Far be it from me, ſo to caſt my ſelf any Man (beſide his Father ) upon Earth, yet can
upon thy All-working Providence, as to negled ſay, It ſhall come to paſs that every one that
findeth
WH
G
Holy Self-Conferences of the Devout Soul.
247
Gen. 4. 14.
i Cant. 5. 29
8.
findeth me ſhall flay me; and I mar- her Beloved, ſhe riſe not up to open to him, but
vel that he added not, If none elſe ſuffers his Head to be filled with Dew, and his
will do it, I ſhall do that deadly Office to my ſelf: Locks with the Drops of the Night ;
he was fure he could meet with none but Brethren the foon finds her Beloved withdrawn
or Nephews; and even the Face of thoſe was and gone : ſhe may then ſeek him, 3, 4, 5, 6, 7,
now dreadful to him : he that had been ſo cruel and not find him ; ſhe may call and
to him that had lain in the fame Womb with him- receive no Anſwer; ſhe may ſeek him about the
ſelf, fears that no nearneſs of Blood can ſhield him Streets, and inſtead of finding him loſe her Veil,
from the Violence of the next Man.
and meet with Blows and Wounds from the
Conſcience when once exaſperated, needs not Watch-men. O God, keep thou me from being
ſtay for an Accuſer, a Witneſs, a Solicitor, to en- reſty with Eaſe ; hold me in a continual tender-
force the Evidence, a Judge ; but it ſelf alone acts neſs of Heart : continue me in a thankful and
all theſe Parts, and oft-times alſo the Executioners awful Uſe of all thy Favours : but, if at any
to boot. It was a juſt Queſtion of the wiſeſt of time thou feeſt me decline to a careleſs Obdura-
Men, A wounded Spirit who can bear ? But there tion, and to a diſreſpective forgetfulneſs of thy
are divers and different degrees of the Wounds Mercies
, do thou ſo chaſtiſe me with the fatherly
of Spirit : all are painful, ſome mortal ; as in the Hand of thy AMictions, and ſo work me a graci-
Body, there may be ſome Wounds in the out-
ous Uſe of thy Deſertions, that my Soul may
ward and fleſhly Part, which have more Pain than leek thee with more vigour of Affections, and may
Peril ; but thoſe of the principal and vital Parts recover thee with more ſenſible Comfort.
are not more dolorous than dangerous, and often
deadly : ſo it is in the Soul, there are Wounds of
the inferiour and affective Faculties, as Grief for
SOLILO Q. LXIII.
Croſſes, Vexation for Diſappointment of Hopes,
Pangs of Anger for Wrongs received, which may
Interchange of Conditions.
be cured with ſeaſonable Remedies ; but the
Wounds of Conſcience inflicted by the Sting of T is not for nothing, O my God, that thou
ſome heinous Sin, which lies belking within us, haft protracted my Time ſo long, and haft gi-
carries in it Horror, Deſpair, Death. O God, ven me lo large Experience of thy moſt wife and
keep me from Blood-guiltineſs, and from all cry holy dealing with my ſelf and others. Doubtleſs
ing and preſumptuous Sins; but if ever my Frail- it is, that I might ſee, and feel, and obſerve, and
ty ſhould be ſo fouly tainted, do thou ſo work teach the gracious Changes of thy Carriage to-
upon my Soul, as that my Repentance may walk wards thy poor ſinful Creatures upon Earth. Thou
in equal Paces with my Sin, ere it can aggravate doft not hold us always under the Rod, (though
it ſelf by continuance. Apply thy ſovereign Plai we well deſerve a perpetual Correction ) as con-
fter to my Soul whilſt the Wound is green, and ſidering our miſerable Impotence, and aptneſs to
ſuffer it not to feſter inwardly through any im an heartleſs Dejection; thou doft not always keep
penitent delay.
our Hearts raiſed up to the Jollity of a proſpe-
rous Condition, as knowing our readineſs to pre-
ſume, and to be carried away with a falſe Confi-
SOLILOQ. LXII.
dence of our Unmovableneſs; but graciouſly in-
terchangeft thy Favours with our Sufferings :
Beneficial Want.
when thou feeft us ready to faint, and to be dif-
couraged with our Adverſity, thou takeſt off thy
T is juſt with thee, O God, when thou feeft Hand, and giveſt us a comfortable Reſpiration
I
us grow wanton, and unthankfully negle&tive from our Miſeries ; when thou ſeeft us puff’d up
of thy Bleſſings, to withdraw them from us, that with the vain Conceit of our own Worth, or
by the want of them we may feel both our un Succeſs, thou takeſt us down with ſome heavy
regarded Obligations, and the Defects of our Du: Crofs. When thou findeſt us overlaid with an un-
ty: ſo we have ſeen the Nurſe, when the Child equal Match, and ready to be foiled in the Fight,
begins to play with the Dug, to put up the Breaſt thou giveft us Breath, and putteſt new Strength
out of ſight. 'I ſhould not acknowledge how pre- into our Arms, and new Courage into our Hearts;
cious a Favour Health is, if thou didît not ſome- when thou findeſt us inſolent with our Victory,
times interchange it with Sickneſs; nor how much thou ſhameft us by an unexpected Diſcomfi-
I am bound to thee for my Limbs, if I had not
ſometimes a touch of Lameneſs : Thirſt gives And as for the outward Eſtate of the Nations
better reliſh to the Drink, and Hunger is the
beſt and Kingdoms of the Earth, thou whirleft them
Sawce to our Meat. Nature muſt needs affect a about in a perpetual, yet conſtant Viciſſitude,
continuance of her Welfare; neither is any thing Peace breeds Plenty, Plenty Wantonneſs and
more grievous to her, than theſe croſs Intercepti- Pride, Pride Animoſity ; from thence follows War,
ons of her Contentments : but thou who art Wif-War produces Vaftation and Want, Poverty cauſeth
dom it ſelf, knoweft how fit it is for us, both to Induſtry, and (when nothing is left to ſtrive for)
ſmart for our neglect of thy familiar Mercies, and Peace, and induſtrious Peace brings Plenty again,
to have thy Bleſſings more endeared to us by a and in this Gyre thou haſt ordained the World
feaſonable diſcontinuance. Neither doſt thou want ftill to turn ahout.
to deal otherwiſe in the managing of thy ſpiri Be not too much moved then, O my Soul, when
tual Mercies. If thy Spouſe, the faithful Soul, ſhall thou findeſt thy ſelf hard preſſed with Afici-
(being pampered with Proſperity) begin to grow ons, and conflicted with ſtrong Temptations, but
ſecure and negligent, fo as at the firſt knock of bear up conſtantly in the ſtrength of thy Faith, as
being

ture.
248
SOLILOQUIES: Or,
Eccl. 7. 14.
being aſſured that having rid out this Storm, thou, and humbly, to ſtoop to what the Event ſhews to
fhalt be bleſſed with an happy Calm ; neither be have been thy ſecret Will.
thou lifted up too much when thou findeſt thy
ſelf carried on with a fair Gale of Proſperity,
ſince thou knoweſt not what Tempeſts may ſud-
ter SOLILOQ LXV.
denly ariſe ; and many a hopeful Veſſel hath
been funk in ſight of the Port: and when thou
How dres Hell's Triumph.
ſeeſt the World every where full of Woful Com-
buſtions, be not over-much diſmaied with the
Hou haft told us, Saviour, that Luke 15.10.
Sight and Senſe of theſe publick Calamities, but
, T
there is Joy in the Preſence of
wait patiently upon that Divine Providence; thine Angels for a Sinner's Repentance ; thoſe
which, after thoſe Revolutions of Change, ſhall bleſſed Spirits are ſo far from envying our Hap-
happily reduce all Things to their determinate pineſs
, that as they endeavour it here, ſo they con-
Pofture : to which Purpoſe, O God, do thou fix gratulate it in Heaven: and we well know, that
my Heart firmly upon thee; do thou keep me theſe good Spirits do not more rejoyce in the
from the Evil of Proſperity, from Dejectedneſs Converſion of a Sinner, than the evil Spirits do
in Afliction, from the Prevalence of Temptation, in the Miſcarriage of a Convert. The Courſe of
from Miſprifion of thy Providence: work me to the holy Obedience of thy Servants here is doubt-
that due Temper which thy Solomon leſs a pleaſing Object to thine Angels, neither are
hath preſcribed me, In the Day of thoſe malignant Spirits leſs pleaſed with the wic-
Proſperity be joyful ; but in the Day ked Practices of their Vaffals; but the Joy ariſes
of Adverſity conſider : God alſo hath fet the one to both from the contrary Condition of thoſe
over-againſt the other, to the end that Man Should Parties, over which they have prevailed: the Al-
find nothing after him.
legiance of a good Subject (though well ac-
cepted ) yet is no News to a gracious Soveraign;
but the coming in of ſome great Rebel is happy
SOLILOQ. LXIV.
Tidings at the Court : on the contrary, where
there is a Rivality of Soveraignty, for a profeſſed
The Rule of Devotion.
Enemy to do hoſtile Actions, is no other than
could be expected; but for a Subject or a Do-
TH
Thy Will, O God, as it is always holy, ſo in meſtick Servant to be drawn into the Confpira-
what thou haſt decreed to do with us, is cy, is not more advantage than joy to the In-
ſecret, and in what thou wouldſt have us to do truder. O God, thou haſt mercifully called me
to thee, is revealed : it is thy revealed Will that out of the World to a Profeffion of
muſt regulate both our Actions and our Prayers. thy Name; I know what Eyes thoſe Pfalm 5.8.
It may be that I may lawfully fue to thee for envious Spirits have ever upon me :
what thou haſt decreed not to grant : As Samuel O do thou lead me in thy Righteouſneſs, becauſe
ceaſed not to pray for thy Favour to that Saul
, of mine Enemies; if thine Angels have found
whom thou hadît rejected; and many an Iſraelite cauſe to joy in my Converſion, o do thou keep
prayed for Rain in that three Years and an half, me from making Muſick in Hell by my Miſcar-
wherein thou hadît commanded the Clouds to riage.
make good the Prophecy of thine Elias ; yea,
thine holy Apoſtle prayed thrice to
have the Meſſenger of Satan taken
SOLILO Q. LXVI.
off from him ; and heard no Anſwer,
but, My Grace is ſufficient for thee : So, Lord,
Dumb Homage.
we pray for the removal of thy Judgments from
this finful and deplored Nation, which ought for TOW officious, O God, do I ſee thy poor
we know, and have cauſe to fear, thou haft de-
dumb Creatures to us? How do they fawn,
creed to Ruine and Devaſtation; and many a or crouch, as they ſee us affected ? How do they
good Soul prays for a comfortable ſenſe of thy run, and fetch, and carry, and draw at our Com-
Favour, whom thou thinkeſt fit to keep down for mand ? How do they bear our Stripes with a
the time in a ſad Deſertion ; and I thy unworthy trembling, unreſiſtance ? How readily do they
Servant may pray to be freed from thoſe Tempta- ſpend their Strength, and live theirs in our Ser-
tions, wherewith thou ſeeſt it fit that my Faith vice ? How patiently do they yield us their Milk
fhould be ſtill exerciſed. O God, give me the and their Fleeces for our Advantage ? and lie
Grace to follow thy revealed Will, and to ſubmit equally ſtill to be fhorn, or flain at our Pleaſure ?
my ſelf to thy Secret. What thou haft command.Expecting nothing from us in the mean time, but
ed, I know I may do ; what thou haſt promiſed a bare ſuſtenance, which, if it be denied them,
I know I may truſt to; what thou haſt in a gene- they do not fall furiouſly upon their cruel Ma-
rality promiſed to do, may in ſome particular Iters, but meekly bemoan themſelves in their bru-
Cafes by the juſt Decree of thy ſecret Counſel tiſh Language, and languiſh, and die : if granted
be otherwiſe determined : if I ask what thou haft them, they are fatned for our Uſe. I am alhamed,
decreed to do, I know I cannot but obtain ; if I O God, I am aſhamed to fee theſe thy Creatures
ask what thou haſt warranted ( notwithſtanding ſo obſequiouſly pliant unto me, whilft I conſider
the particular Exception of thy ſecret Will) though my Diſpoſition and Deportment towards thee my
I receive it not, yet I receive not Pardon only, Creator : Alas, Lord, what made the Difference
but Acceptation. O God, give me Grace to ſteer betwixt me and them, but thy meer good Plea-
my felf, and my Prayers by thy revealed Will ; fure ? Thou mighteſt have made them rational,
and
i Cor. 12.
Holy Self-Conferences of the Devout Soul.
24.9
HO
and have exchanged my Reaſon for their Bruta-
lity; they are my Fellows by Creation, and owe
SOLILOQ. LXVIIL
both their Being and Preſervation to the ſame
Hand with my ſelf: Thou art the abſolute Lord
The tranſcendent Love.
of both, to whom I muſt be accountable for them;
they are mine only by a limited ſubſtitution from TO W juſtly do I marvel, O God, to ſee what
thee : Why then ſhould they be more obedient ſtrength of natural Affection thou haft
to my Will
, than I am to thine ; fince they have wrought in poor brute Creatures towards their
only Senſe to lead them in their Way, I have both Maſters, and towards their own Mates, towards
Reaſon and Faith to teach me my Duty ? Had I their Dams and their Young: we have plentiful
made them, I could but require of them their ab- Inſtances of thoſe whom Death could not fepa-
ſolute ſubmiſſion: Why ſhould I then exact of rate from their beloved Guardians ; fome that
them, more than I am ready to perform unto have died for their Mafters, ſome with them;
thee? O God, thou that haſt put them under my ſome that have fearleſly hazarded their own Lives
Hand, and me under thy own, as thou haſt made for the Preſervation of their young Ones; fome
me their Maſter for Command, ſo let me make that have fed their aged Dams with the Food
them my Maſters to teach me Obedience. which they have ſpared from their own Maws.
Amongſt the reſt how remarkable is that Compa-
riſon of thine, O Saviour, wherein
SOLILOQ. LXVII.
thou wert pleaſed to ſet forth thy Mat. 23. 37.
tender Care of thine Iſrael, by the
Indifferency of Events.
Reſemblance of an Hen gathering her Chickens
under her Wings ? How have I ſeen that poor
T
Hou giveft us daily Proofs, O God, of the Fowl, after the Patience of a painful Hatching;
Truth of that Obſervation of wiſe Solomon, clocking her little Brood together ? And when
that all Things come alike to all, and the hath perceived the Puttock hovering over her
Eccl. 9. 1, 2.
that no Man knows Love or Hatred Head, in a varied Note calling them haftily un-
by all that is before them: In theſe der the Wing of her Protection, and there covert-
outward Things thy deareſt Friends have not fa- ly hiding them not from the Talons only, but
red better than thine Enemies ; thy greateſt Ene- from the Eye of that dangerous Enemy, till the
mies have not ſuffered more than thy beloved Peril hath been fully over, after which ſhe calls
Children. When therefore I look abroad and ſee them forth to their Liberty and Repaſt, and with
with what heavy Amictions thou art pleaſed to many a careful Scrape diſcovers to them ſuch
exerciſe thy beſt Favourites upon Earth, I can- Grains of Food as may be fit for them, contenting
not but ſtand amazed to ſee that horrible Tor- her ſelf to crave for them with negleš of her own
ments of all kinds have been undergone by thy ſuſtenance. O God, thou who haft wrought in
moſt precious Martyrs, whoſe Patience hath over- thy filly Creatures ſuch an high Meaſure of In-
come the Violence of their Executioners : and dulgence and dearneſs of Reſpect towards their
to ſee thoſe extream Tortures which ſome of thy tender Brood, how infinite is thy Love and Com-
faithful Servants have endured in the Beds of their paſſion towards the Children of Men, the great
Sickneſs ; one torn and drawn together with Mafter-piece of thy Creation? How paſt the Ad-
fearful Convulſions, another ſhrieking under the miration of Men and Angels, is that tranſcendent
painful Girds of an unremovable Stone ; one Proof of thy Divine Love, in the more than mar-
wrung in his Bowels with Pangs of Cholick, and vellous Work of our Redemption? How juſtly
turning of Guts; another poffeffed with a raging glorifiable is thy Name in the gracious, and ſome-
Gout in all his Limbs; one whoſe Bladder after times miraculous Preſervation of thy Children?
a painful Inciſion is ranſack’d; another whoſe in the Experience whereof, if I forbear to mag-
Leg or Arm is cut off to prevent a mortal Gan- nifie thee, or dare not to truſt thee : How can
green : I cannot but acknowledge how juſt it I be but unworthy to be owned of thee, or blef-
might be in thee, O God, to mix the ſame bitter fed by thee?
Cup for me; and how merciful it is, that know-
ing my Weakneſs thou haft forborn hitherto to
load me with ſo fad a Burthen. What thou haſt
SOLILOQ. LXIX.
in thine eternal Counſel determined to lay upon
me, thou only knoweft. If thou be pleaſed to
Choice of Seaſons.
continue thy gracious Indulgence to me ſtill,
make me truly thankful to thee for Health and
Eaſe, as the greateſt of thy outward Favours;
HOME
OW regularly, O God, halt thou! deter-
mined a ſet Seaſon for all thy Creatures,
but let me not build upon them as the certain both for their Actions and their Uſe The Stork
Evidences of thy betrer Mercies: and if thou in the Heaven, faith thy Prophet Fe-
think fit to interchange them with the viciſſitude remy, knoweth her appointed Times, Jer. 8. 7
of Sickneſs and Pain, let me not miſconftrue thy and the Turtle, and the Crane, and
fevere Chaſtiſements as Arguments of thy Dif- the Swallow obſerve the Time of
pleaſure : but ſtill teach me to fear thee in my their coming : Who have ſeen the
greateſt Proſperity, and to love thee in my great * Stork before the Calends of Auguſt,
* Oecolam-
eft Sufferings : and to adore thine infinite Wif-
or a Swallow in the Winter? Who Jerem.
pad. in loc.
dom, Juſtice, and Mercy in both.
hath heard the Nightingale in the
Heat of Harveſt? Or, the Bittern bearing her
Baſe in the coldeſt Months ? Yea, the Fiſhes in
I iii
the
250
SOLILOQUIES: Or,
the Sea know and obſerve their due Seaſons, and Maker and Redeemer ) yet in thy Thoughts, in
prefent us with their Shoals only when they are thy Deſires and Affections, foar thou up thither,
wholſome and uſeful, the Herring doth not fur- and converſe there with that bleſſed God and Fam
niſh our Market in the Spring, nor the Salman, ther of Spirits, with thoſe glorious Orders of An-
or Mackerel in Winter ; yea, the very Flies both gels, and with the Souls of juſt Men made per-
have and keep their Days appointed ; the Silk- fect; and if the neceſſity of theſe bodily Affairs
worm never looks forth of that little Cell of her muſt needs draw thee off for a Time, let it be
Conception, till the Mulberry puts forth the Leaves not without Reluctation and hearty Únwilling-
for their Nouriſhment; and who hath ever neſs, and with an eager Appetite of quick return
feen a Butter-fly, or an Hornet in Winter? Yea, to that Celeſtial Society. It will not be long ere
there are Flies we know appropriate to their own thou shalt be bleſſed with a free and uninterrup-
Months, from which they vary not: Laſtly, how ted Fruition of that glorious Eternity : In the
plain is this in all the ſeveral Varieties of Trees, mean time do thou prepoffefs it in thy heavenly
Flowers, Herbs ? The Almond-Tree looks out Diſpoſitions ; and contemning this Earth, where-
firſt, the Mulberry laſt of all other ; the Tulip, with thou art clogged, aſpire to chy Heaven, and
and the Roſe, and all other the ſweet Ornaments be happy.
of the Earth are punctual in their growth and
fall : But as for Man, O God, thou haſt in thy
infinite Wiſdom endued him with that Power of
SOLILOQ. LXXI.
Reaſon, whereby he may make choice of the fit-
teſt Seafons of all his Actions. Thou
The Confinements of Age.
Eccl. 1. 3. barport under Heaven, haft given Danchage confines, and contracts
, as our Bo-
him Wit to find and obſerve it. Even lawful Acts
unſeafonably done, niay turn evil ; and Ads in dies
, ſo our
Deſires and Motions here upon Earth,
different, ſeaſonably performed, may prove good | ſtill into narrower compaffes? When we are
and laudable. The beſt Improvement of Morali- young, the World is but little enough for us ; af-
ty, or Civility, may ſhame us, if due Time be not I ter we have ſeen our own Iſland, we affeá to
as well regarded, as Subſtance : only Grace, Pie-croſs the Seas, and to climb over Alps, and Py-
ety, true Vertue can never be unſeaſonable. There rennes,and never think we have roved far enough;
are no Seaſons in Eternity; there ſhall be one uni- when we grow ancient, we begin to be well plea-
form and conſtant Act of glorifying thee: thy ſed with Reft; now long and unneceſſary Jour-
Angels and Saints praiſe thee above, without neys are laid aſide. If Buſineſs call us forth, we
change or intermiſſion ; the more we can do fo go, becauſe we muſt; as for the Viſits of Friend-
on Earth, the nearer ſhall we approach to thoſe ſhip, one Sun is enough to meaſure them, with
bleſſed Spirits. O God, let my Heart be wholly our Returns ; and ſtill the older we grow, the
taken up evermore with an Adoration of thine more we are devoted to our Home; there we are
infinite Majeſty, and let my Mouth be ever found content to fit ftill, and enjoy the Thoughts of our
ing forth thy Praiſe ; and let the Hoſannahs, and Youth, and former Experience, not looking far-
Hallelujahs which I begin here, know no Meaſure ther than a kind Neighbourhood : But, when Age
but Eternity.
hath ftiffened our Joints, and diſabled our Mom
tions, now, our Home-paſtures and our Gardens
become our utmoſt Boundaries; from thence a
SOLILOQ. LXX.
few Years more confine us to our own Floor ;
foon after that, we are limited to our Chamber,
The happy return Home.
and at laſt to our Chair, then to our Bed, and, in
fine, to our Coffin. Theſe natural Reſtrictions,
Very Creature naturally affects a return to O my Soul, are the Appendences of thy weary
the Original whence it firſt came. The Partner, this earthly Body: but for thee, the
Pilgrim, though faring well abroad, yet hath a nearer thou draweſt to thy Home, the more it
longing homeward ; Fountains and Rivers run concerns thee to be ſenſible of a bleſſed Enlarge-
back with what ſpeed they may to the Sea,whence ment of thy Eſtate and Affections. Hitherto thou
they were derived ; all compound Bodies return art immured in a ſtraight Pile of Clay: now, Hea-
to their firſt Elements ; the Vapours riſing up ven it ſelf ſhall be but wide enough for thee: the
from the Earth, and Waters, and condens’d into World hath hitherto taken thee up, which (though
Clouds, fall down again to the ſame Earth, whence large, is yet but finite;) now, thou art upon the
they were exhaled, this Body that we bear about enjoying of that God who alone is infinite, in all
us, returns at laſt to that Duſt whereof it was that he is. O how inconfiderable is the Reſtraino
framed: And why then, O my Soul, doft not of the worfe Part, in compariſon of the abſolute
thou earneſtly deſire to return home to the God Enlargement of the better? O my God, whoſe
that made thee? Thou knoweſt thy Original is Mercy knows no other Limits than thy Effence,
heavenly; why are not thy Affections fo? What work me in this fhutting up of my Days to ali
canft thou find here below worthy to either with heavenly Diſpoſitions, that whilft my outward
draw, or detain thee from thoſe heavenly Man- Man is ſo much more leſſened, as it draws nearer
fions Thou art here in a Region of Sin, of Mi- to the Centre of its Corruption, my ſpiritual Parc
ſery and Death ; Glory waits for thee above. Fly may be fo much more dilated in and towards thee,
then, O my Soul, fly hence to that bleſſed Im- as it approacheth nearer towards the Circumfe-
mortality, not as yet in thy Diſſolution: (for rence of thy Celeſtial Glory.
which thou muſt wait on the Pleaſure of thy dear
SOLILOQ:
Holy Self-Conferences of the Devout Soul.
250

me
Acts 2. 1.
1 Thef. 5. 17
votioniſts, which abhor all ſet Forms, and fixed
SOLILOQ. LXXII.
Hours of Invocation, teaching (and ſo practiſing)
that they may not pray, but when they feel a
Sin without Senſe.
ſtrong impulſion of God's Spirit to that holy
Work ; whereupon it hath come to paſs that whole
Las, Lord, how tenderly ſenſible I am of Days, yea Weeks, have gone over their Heads
A the leaſt bodily Complaint that can befal unbleſſed by their Prayers; who might have ta-
? If but a Tooth begin to ake, or a Thorn ken notice, that under the Law, God had his
have rankled in my Fleſh, or but an angry Corn regular courſe of conſtant Hours for his Morning
vex my Toe, how am I inceffantly troubled with and Evening Sacrifices; that the ancient Saints
the Pain? how feelingly do I bemoan my ſelf? under the old Teſtament, held cloſe
how carefully do I ſeek for a ſpeedy Remedy? to David's Rule, Evening and Mor- Pfal. 55. 17.
which till I feel, how little reliſh do I find in my ning, and at Noon to pray and cry
wonted Contentment ? But for the better Part, aloud ; ſo as the very Lions could
which is ſo much more tender, as it is more pre- not fright Daniel from his Task: And
cious, with what Patience (ſhall I call it) or Stu even after the Vail of the Temple
pidity, do I endure it wounded (were it not for was rent, Peter and John went up to-
thy great Mercy) no leſs than mortally ? Every gether to God's Houſe, at the ninth
new Sin (how little foever) that I commit, fetch- Hour, to Evening Prayer. Yea,
es Blood of the Soul ; every willing Sin ftabs it; what ſtand ye upon this when the
the continuance wherein feſters inwardly; and, Apoſtle of the Gentiles charges us,
without Repentance, kills. O God, I deſire to
To pray continually : Not that we
be aſhamed, and humbled under thy Hand for this ſhould in the midſt of a ſenſible Indiſpoſedneſs
ſo unjuſt Partiality ; which gives me juſt cauſe to of Heart fall ſuddenly into a faſhionable Devo-
fear, that Senſe hath yet more predominance in tion; but that by holy Ejaculations, and pre-
me 'than Faith. I do not ſo much fue to thee to vious Meditation, we ſhould make way for a
make me leſs ſenſible of bodily Evils (whereof feeling Invocation of our God, whoſe Ears are
yet too deep a Senſe differs little from Impatience) never but open to our faithful Prayers. If we
as to make me more ſenſible of Spiritual : Let me firſt (though' filently) pray that we may pray,
feel my Sin more painful than the worſt Diſeaſe ; the fervour of our Devotion ſhall grow upon us
and rather than wilfully fin, let me die.
in praying: Theſe holy Waters of the Sanctuary,
that at firft did but wet the Soles of our Feet, ſhall,
in their happy proceſs, riſe up to our Chins. I
SOLILOQ. LXXIII.
thank thee, O God, that thou haſt given me a
Deſire to walk even between theſe Extremities :
The Extremes of Devotion.
As I would be ever in a praying Diſpoſition to
thee, ſo I would not willingly break Hours with
cies, o God, that thou haſt vouchſafed to thee; I would neither ſleep nor wake without
keep me within the due lines of Devotion ; not praying; but I would never pray without feeling.
fuffering me to wander into thoſe two Extremes, If my Heart go not along with forms of Words,
which I ſee and pity in others. Too many there I do not pray, but babble ; and if that be bent
are, that do ſo content themſelves in mere For- upon the matter of my Sute, it is all one to thee,
malities, that they little regard how their Heart whether the Words be my own, or borrowed.
is affected with the Matter of their Prayers : So Let thy good Spirit ever teach me to pray, and
have I grieved to ſee poor mif-devout Souls un- help me in praying: Let that ever
der the Papacy, meaſuring their Oriſons, not by make Interceſſions for me with Groan- Rom. 8. 26.
Weight, but by Number; not caring which way ings which cannot be expreſſed; and
their Eye ſtrayed, ſo their Lips went; reſting then, if thou canſt, ſend me away
well ſatisfied that God underſtood them, though empty.
they underſtood not themſelves: too near ap-
proaching whereunto, are a world of well-mean-
ing ignorant Souls at home, that care only to
SOLILOQ. LXXIV.
pray by rote, not without ſome general Inten-
tions of Piery, but ſo, as their Hearts are little
The ſick Man's Vows.
guilty of the motion of their Tong thesis who Thu Bifhop of Cologn is ſaid to have given to
HE Anfwer ,
pretence of Diſability of expreſſing their Wants Sigiſmond the Emperor, who demand-
to God, might learn, that true ſenſe of need ne- ing how he might be directed the
Æneas Sylv.
ver wanted Words to crave relief: Every Beggar right way to Heaveri, received an-
can with ſufficient Eloquence importune the Paf- ſwer; If thou walk ſo, as thou pro Alph.
ſenger for his Alms. Did they not rather lack miſeáſt in thy painful Fit of the
an Heart than a Tongue, they could not be de- Stone or Gout. Our Extremities commonly ren-
fective in bemoaning themſelves to Heaven for der uś holy; and our Pain is prodigal of thoſe
what they lack : Eſpecially whilft we have to do Vows, which our Eaſe is as niggardly in perform-
with ſuch a God, as more eſteems broken Clauſes ing. The diſtreſſed Mariner,
in the peril of a
made up with hearty Sighs, than all the Com- Tempeft, vows to his Saint a Taper as big as the
plements of the moſt curious Eloquence in the Maft of his Ship; which upon his coming to
World.
ſhoar is ſhrunk into a Ruſh-Candle. There was
On the other ſide there are certain zealous De- never a more ſtiffnecked People, than that which
I ii i 2
Should



I

de reb.geft.

252
SOLILOQUIES: Or,
yetih

ſhould have been God's peculiar ; yet, upon e-, and witty Equivocations doth the Soul find out; ,
very new Plague, how do they crouch and creep to cozen it ſelf into a ſafe Offence? If the Ques
to the Power which their Murmurs provoked ? | ſtion be of a ſinful Act already committed, what
And we daily fee Deſperation makes thoſe Vota a fhuffling there is to face it out by a ſtout Juftifi-
ries, whom Health diſpenſeth with, as the looſeft cation ? Maugre Conſcience, it was not lawful
of Libertines. Were it eſſential to Proſperity, only, but (ſuch as the Circumſtances were) exa
thus to pervert and debauch us, it were enough pedient alſo.. And if it be ſo foul that an Apolo-
to make a good Heart out of love with Welfare, gy is too odious, yet an Extenuation cannot but
fince the Pleaſure and Profit of the beſt Eſtate is be admitted ; be it amiſs, yet not heinous, nor
far too fhort of recompenſing the Miſchief of a unmeet for Pardon. One would think Hell ſhould
depraved Jollity: But now, the Fault is in our have little need of the fawning Afſentation of o-
own wretched İndifpofition; the Bleſſing is God's, thers, when Men carry fo dangerous Paraſites in
the Abuſe is ours. Is the Sun to be blamed that their own Boſoms : But ſure both together muſt
the Travellers Cloak ſwelts him with Heat? Is needs help to people that Region of Darkneſs.
the Fruit of the Grape guilty of that Drunken- Take heed, O my Soul, how thou giveſt way to
nefs which follows upon å finful Exceſs? Can we theſe flattering thoughts, whether ariſing from thy
not feed on good Meat without a Surfeit? And own Breaft, or injected by others; and know,
whoſe Fault is it but ours, if we forget the En- thou art never in more danger, than when thou
gagements of our Sick-beds ? Rather than Health art moſt applauded: Look upon thine Eſtate and
Thould make us godleſs, how much better were it A&ions with impartial and levere Eyes : Behold
for us to be always ſick?. O my God, I do ac- thine own Face, not in the falſe Glaſs of Opi-
knowledge and bewail this wretched Frailty of nion, and mercenary Adulation, but in the true
our corrupt Nature
. We are not the ſame Men and perfect Glaſs of the Royal Law of thy Crea-
fick and whole; we are apt to promiſe thee fair, tor ; that ſhall duly repreſent unto thee, whether
and to pay thee with Diſappointment; and are the Beauty of thy Graces
, or the Blemiſhes of thy
ready to put off our holy Thoughts with our Big- manifold Imperfections; that alone thall tell thee
gins : le is thou only that canft remedy this how much thou art advanced in a gracious Profi-
Sickneſs of our Health, by working us to a con- ciency, and how ſhamefully defective thou art in
ftant Mortification. O do thou ever blefs thy what thou oughtedſt to have attained : Judge of
Servant, either with fan&tified Croſſes, or a tem- thy ſelf by that unfailing Rule, and be indifferent
perate proſperity.
what thou art judged of by others.

ST
2 Chron. 29
15. 28.
2. Chron. 5.
SOLILOQ. LXXV.
SOLILOQ. LXXVI.
The Suggeſtions of a falfe Heart.
Sacred Melody.
Urely, if Thouſands of Souls perife by the Whar, o God, which thou requiredit, and
Flattery of others, more periſh by
whilft their natural Self-love fooths them with hadft performed, under the Law : Here was not
plauſible, but untrue Suggeſtions concerning their a dumb and filent Ad in thy Sacrifices, a Beaft
Eitate: Is the Queſtion concerning Grace? the bleeding before thy Altar, and a Smoak and Flame
falfe Heart tells a Man he is ſtored to ſuperfluity ariſing out of it ; Here was not a cloudy Perfume
and exceſs; when he is indeed more bare and quietly aſcending from the Golden Altar of thine
beggarly than the proud Paſtor of Laodicea. Is the Incenſe : But here was the merry noiſe of moſt
Queſtion of Sin? 'it proclaims him not innocent melodious Muſick, ſinging of Pſalms, and ſound-
only, but a Saint ; it tells him his Hands are pure, ing of all harmonious Inſtruments.
when he is up to the Elbows in Blood ; that his The Congregation were upon their
Tongue is holy, when it is foul with Perjury and Knees, the Levites upon their Stage,
Blaſphemy; that his Eye is honeſt and Chaſt
, fweetly finging, the Prieſts founding
when it is full of Adultery; that his Soul is the Trumpets, together with Cym- 12, 13.
clean, when it is defiled with abominable Lufts
, bals, Harps, Pfalteries, making up one
or with cruel Rancor and Malice. Is the Que- Sound in praiſing and thanking the Lord. Me-
ſtion concerning Virtue ? it tells a Man he is juſt thinks I hear, and am raviſhed to hear, in fome
when he is all made up of Rapine, and violent of thy folemn Days, an hundred and twenty of
Oppreſſion; that he is eminently wiſe, when he thy Prieſts founding with Trumpets ; thy Levites
hath not wit enough to know himſelf a Fool; that in great number ſinging aloud with the mixture
he is free-handed and munificent, when he ſticks of their muſical Inſtruments ; ſo as not the Tem-
not to rob Beggars; that he is piouſly religious, ple only, but Heaven rings again ; and even in
whilſt he pulls down Churches : Thus is the thy daily Sacrifices, each Morning and Evening,
Man ſtill hid from himfelf, and is made to ſee I find an heavenly Mirth ; Muſick, if
another in his own Skin : He cannot repent, be not ſo loud, yet no lefs ſweet and
cauſe he thinks himſelf faultlefs; he cannot a- delicate ; no fewer than twelve Le- ina che ha
mend, becauſe he is ever at the beſt : his only vites might be ſtanding upon the mikdath. c.z.
eaſe and advantage is, that he is carried hood- Stage every Day, ſinging a divine
wink'd into Hell. If the Queſtion be concern- Ditty over thy Sacrifice; Pfalteries not fewer
ing ſome fcrupulous Ad to be done or omitted, I than two, nor more than fix ; Pipes not fewer
now Self-refpect plays its Prizes at all Weapons ; | than two, nor more than twelve ; Trumpets, two
what ſhifting and traverſing there is to avoid the at leaſt, and but one Cymbal ; ſo proportion’d by
dint of a preſent Danger? What fine Colours,' the Maſters of thy Choir, as thoſe that meant


Holy Self-Conferences of the Devout Soul.
253


2 Chron.
29. 25. 28.
W
to take the Heart through the Ear: I find where , formity : And can we think that thou haſt leſs
thy holy Servants David, Solomon , Hezekiah, regard to the Purity of the Evangelical Miniſtry,
(doubtleſs by thy gracious Direction, than thou formerly hadſt of the Legal ? Can
yea, by thy direct Command *) both
we think the ſpiritual Blemiſhes of thine imme,
appointed and made uſe of theſe me diate Servants under the Goſpel, can be a leſs
lodious Services; I do not find where Eye-fore to thee, than the external Blemiſhes of
thou haſt forbidden them : this I am ſure of, ſince thy Prieſthood under the Law ? Oh that my
thou art ſtill and ever the ſame, under both Law Head were Waters, and mine Eye a
and Goſpel, that thou both requireſt and delighteſt Fountain of Tears, that I might Jer. 9, 1.
in the chearful Devotions of thy Servants. If we weep night and day for the Enormi-
have not the fame Sounds with thy legal Wor- ties of thoſe who profeſs to wait on thy Evange-
ſhippers, yet we ſhould ſtill have the ſame Affe- lical Sanctuary! My Sorrow and Piety
cannot
ctions. As they might not wait upon thee for- but bewail them to thee, though my Charity for-
rowful ; ſo it is not for us to praiſe thee with bids me to blazon them to the World. O thou
drooping and dejected Spirits. O God, do thou that art as the Refiner's Fire, and
quicken my fpiritual dulneſs in thy holy Service; the Fuller's Soap, do thou purify all Mal. 3. 2.
and when I come to celebrate thy great Name, the Sons of thy ſpiritual Levi : Do
whilſt the song is in my Mouth, let my Heart thou purge them as Gold and Silver, Mal. 3. 4.
be the Stage, wherein Trumpets, and Pſalteries, that they may offer unto the Lord an
and Harps ſhall found forth thy Praiſe.
Offering of Righteouſneſs; Then ſhall the Offe-
rings of our ſudah and Feruſalem be pleaſant to
the Lord, as in the Days of old, and as in former
SOLILOQ: LXXVII.
Years.
Blemiſhes of the Holy Function.
I frange kind of curiofity, which is reported
SOLILOQ. LXXVIII.
to have been uſed in the choice of thoſe, who
The bleſſed Reward.
were of old admitted to ſerve at the Altar. If THen Paulinus firſt came into this Iſand, to
Levi muſt be ſingled out from all Ifrael, yet thou-
preach the Goſpel to our then Pagan An-
fands muſt be refuſed of the Tribe of Levi : We ceſtors, King Edwin thought good to
are told, that notwithſtanding that Privilege of conſult with his Prieſts and Nobles, Beda Ecclef.
Blood, no leſs than an hundred and whether it were beſt to give any en-
Maimon. in
forty Blemiſhes might exclude a Man tertainment to the Chriſtian Religion,
giath. hamik-
from this ſacred Miniſtration; where which was by that Stranger preached, and rea
of nineteen in the Eyes, nine in the commended to his People. Up ſtarts one Coifi,
Ears, twenty in the Feet ; ſuch an holy niceneſs the
Arch-Prieſt of thoſe Heathen Idols, and free-
there was in the Election of the Legal Prieſthood, ly ſays, There is no Virtue or Goodneſs, O King,
that if there were not found an exact Symmetry in this Religion which we have hitherto embra-
of all parts of the Body, and not comelineſs only, ced: There is none of all thy Subjects, that hath
but a perfection of outward Form in thoſe Levi more ſtudiouſly addicted himſelf to the Service
tical Candidates, they might by no means be and Worſhip of our Gods, than my ſelf ; yet I
allowed to ſerve in the Sanctuary ; they might am ſure there are many that have proſpered better,
have place in ſome Out-rooms, and cleave Wood and have received more Favours from thee, than
for the Altar; and might claim a Portion in the I have done; and if our Gods could do any thing,
holy things, but they might not meddle with the they would rather have been beneficent to me,
facred Utenſils, nor ſet foot upon the Floor of the that have moſt carefully ſerved them: It remains
holy Place. It was thy charge, O God, that thoſe then, that if theſe new Doctrines which are
Sons of Aaron, which drew near to thee, ſhould preach'd to us, be found upon examination to be
be void of Blemiſh; thou, which would it have better and more available, that without all delay
the Beaſts of thy Sacrifice free from bodily Im we do readily receive and welcome them.
perfection, wouldſt much more have thy Sacri Thus ſpake a true Idol's Prieſt, that knew no Ell
ficers fo : The generality of the Command was whereby to meaſure Religion, but Profit; no proof
thine; the particularities of the numbers are tra of a juſt Cauſe, but Succeſs; no Conviction of
ditional : And well might the care of theſe out-Injuſtice, but Miſcarriage. Yea, even thine Altars,
ward Obſervations agree with the Pædagogy of righteous God, were never quit of ſome fuch
that Law, which conſiſted in external Rites; but mercenary Attendants, who ſeek for only Gain
we well know, it was the inward Purity of the in Godlineſs : If the Queen of Hea-
Heart, and Integrity of an unſpotted Life, that ven afford them better penniworths
Jer. 44.17.18.
thou meanteſt to aim at, under the figure of theſe and more plenty than the King of Heaven, ſhe
bodily Perfections, which, if it were wanting, ſhall have their Cakes and their Incenſe, and their
it was not a skin-deep Beauty, and Exquiſiteneſs Hearts to boot. I know thee, O Lord, to be a
of Shape, that could give a Son of Aaron an allow- munificent Rewarder of all that ferve thee; yet
ed acceſs to thine Altar : Hophni and Phineas, the if thou ſhouldſt give me no Wages, I will ſerve
ill Sons of good Eli, were outwardly blemiſhleſs, thee; if thou ſhouldft pay me with Hunger and
elſe they had not been capable of ſo holy an at- Stripes, and Priſons, and Death, I will ſerve thee.
tendance ; but their Infolencies and Beaſtlineſs Away baſe thoughts of earthly Remuneration,
made them more loathſom to thee, than if they I will honour and ſerve thee, O God, for thine
had been Lepers, or Monſters of outward De- own ſake; for thy Service's fake ; yet have I no
reaſon

Hiftor. 1. 2.
cap. 13.
daſh.



و
254
SOLILOQUI ES: Or, na

Dan. 9. 19.
I
reaſon not to regard thine infinite Bounty ; it is fuſion of Faces, becauſe we have
no leſs than a Crown that thou haſt promiſed me; ſinned againſt thee, but to thee, O
Dan. g. 8, 9,
and that I ſhall humbly aſpire unto, and expect Lord our God, belong Mercies and Forgiveneſſés,
from thee, not as in the way of my Merit, but of though we have rebelled againſt thee. Oh ſpare,
thy meer Mercy ; my Service is free in a zealous ſpare the Remnant of thy People :
and abſolute Confecration to thee, thy Hand is Let thine Anger and thy Fury be tur-
Dan. 9.16,17.
more free in my ſo gracious Retribution: If thou nedaway from thy choſen Inheritance. O my God,
be pleaſed to give thy Servant ſuch a weight of hear the Prayer of thy Servant, and his
Glory, the Glory of that Gift is thine : My Ser- Supplications, and cauſe thy Face to
vice is out of my juſt Duty, thy Reward is of hine upon thy Sanctuary that is defolate: O Lord
thy Grace and divine Beneficence. Do thou give hear, O Lord forgive, O Lord hearken, and de-
me to do what thou bidſt me, and then deal with fer not for thine own ſake, O my God.
me as thou wilt. As the Glory of thy Name is the
drift of all my Actions, ſo the Glory that thou giv-
eft me cannot but redound to the Glory of thine
SOLILOQ. LXXX.
infinite Mercy. Bleſſed be thy Name in what thou
Unwearied Motion, and Rest Eternal.
giveſt, whilſt thou makeſt me bleſſed in what I
receive from thee.
See thy Heavens, O God, move about conti-
nually, and are nevěr weary of their revolu-
tion; whereas all ſublunary Creatures are ſoon
SOLILOQ. LXXIX.
tired with Motions, and ſeek for eaſe, in their In-
termiſſions : Even ſo, O my Soul, the nearer thou
Preſages of Judgment.
groweſt to celeſtial, the more conſtant ſhall thy
Eldom do we ever read of any great Mutation Courſes be, and the freer from that Laffitude that
it
fome ſtrange Prodigies ; either raining of Blood, me; thou ſeeft, I ſoon find an unavoidable Defa-
or apparitions of Comets, or airy Armies fighting tigation in all things.
in the Clouds, or Sea-monſters appearing, or I am weary of Labour; and when that is done, I
monſtrous Births of Men or Beaſts, or bloody am no leſs weary of doing nothing ; weary of the
Springs breaking out, or direful Noiſes heard, or day, and more weary of the night; weary of all Po-
fome ſuch like uncouth Premonitors ; which the ſtures, weary of all places; weary of any one (if ne-
great and holy God ſends purpoſely to awaken our ver ſo pleaſing) Imployment; weary even of Varie-
Security, and to prepare us either for expectation ties; weary of thoſe which ſome Men call Recreati-
or prevention of Judgments ; wherein the Mercy ons: weary of thoſe (wherein I find moſt delight)
of God marvelouſly magnifies it ſelf towards ſinful my Studies. But, Omy Soul, if thou be once found
Mankind, that he wills not to ſurprize us with un- ly heaveniz'd in thy Thoughts and Affections, it
warned Evils, but would have his Puniſhments an- ſhall be otherwiſe with thee; then thou ſhalt be e-
ticipated by a ſeaſonable Repentance : But of all ver (like this Firmament) moſt happily reſtleſs;
the Fore-tokens of thy fearfulleſt Plagues prepar'd thou ſhalt then find ever Work enough to contem-
for any Nation, O God, there is none ſo certain plate that infinite Deity, who dwells in the Light
as the prodigious Sins of the People, committed 'inacceſſible ; to ſee (with raviſhment of Spirit) thy
with a high hand againſt Heaven, againſt ſo clear dear Saviour in his glorified Humanity, adored by
a Light, ſo powerful Convictions. The monſtrous all the Powers of Heaven; to view the bleſſed
and unmatchable Hereſies, the helliſh Blaſphemies, Orders of that Celeſtial Hierarchy, attending up-
the brutiſh Inceſts, the ſavage Murthers, the hor- on the Throne of Majeſty; to behold and admire
rible Sacrileges, Perjuries, Sorceries, of any Peo- the unſpeakable and incomprehenfible Glory of the
ple, can be no other than the profeſſed Harbingers Saints : Theſe are Objects with the fight where-
of Vengeance ; theſe are our Showers of Blood, of thine Eye ſhall never be ſatisfied, much leſs cloy-
theſe are our ill-boding Comets
, theſe are our ed; beſides that the Hopes
and Defires of enjoying
mil-Shapen Birth ; which an eaſy Augury might fo great Felicity, and the Care of fo compoſing thy
well conftrue to portend our threatned Deſtruction. felf
, as that thou may'ſt be ever readily addreſſed
The Prophet did not more certain for the fruition of it, hall wholly take thee up,
1 Kin. 18. 44. ly foretel, when he heard of an hand with ſuch Contentment, that all earthly Pleaſures
broad Cloud ariſing from the Sea, that ſhall be no better than Torments in compariſon
a vehement Rain was coming, than God's Seers thereof. O then, my Soul, fince (as a Spark of
might foreknow, when they ſaw this dark Cloud that heavenly Fire) thou canſt never be but in mo-
of our Sins mounting up towards Heaven, that a tion, fix here above, where thy movings can be no
Tempeft of Judgment muſt neceſſarily follow. other than pleaſing and beatifical.
But, Oh thou God of infinite Mer And as thou, O my God, haft a double Heaven,
cy and Compaſſion, look down from a lower Heaven for Motion, and an empyreal Hea-
Heaven upon us, and behold us from the Habita- ven for Reft; one patent to che Eye; the other vi-
tion of thy Holineſs: Where is thy Zeal, and thy ſible to our Faith ; fo let my Soul take part with
Strength, the founding of thy Bowels, and of thy them both; let it ever be moving towards thee,
Mercies towards us ? Are they reſtrain’d? If ſo, and in thee, (like this viſible Heaven) and (ſince
it is but juſt ; for ſurely we are a fin- the End of all Motion is Reft) let it ever reft
ful Nation, á People laden with Ini- with thee, in that inviſible Region of Glory. So
quity: We have ſeen our Tokens, and have felt let it move ever to thee whilft I am here, that
it
thy Hand; yet we have not turned to thee from may ever reſt with thee in thine eternal Glory
our evil ways: To us therefore juſtly belongeth con- hereafter. Amen.
THE
Ifai. 63. 15
ز
Ifai. 1.4
255
THE
DE VOUT SOUL:
OR,
Rules of Heavenly Devotion.
To all Chriſtian READERS, Grace and Peace.

T
HAT in a Time when we hear no Noiſe but of Drums and Trumpets, and talk
of nothing but Arms, and Sieges, and Battels, I ſhould write of Devotion, may
Jeem to ſome of you ſtrange and unſeaſonable ; to me, contrarily
, it ſeems moſt
fit and opportune ; For when can it be more proper to direct our Addreſs to the
Throne of Grace, than when we are in the very faws of Death? Or, when ſhould we go to
ſeek the Face of our God, rather than in the needful Time of Trouble?
Bleſſed be my God, who in the midſt of theſe woful Tumults, hath vouchſafed to give me
theſe calm and holy Thoughts ; which I juſtly ſuppoſe, he meant not to ſuggeſt that they ſhould
be ſmothered in the Breaſt wherein they were conceived, but with a purpoſe to have the Be-
nefit communicated unto many.
Who is there that needs not vehement Excitations and Helps
to Devotion ? And when more than now ? In a Tempeſt the Mariners themſelves do not only
cry every Man to his God, but awaken Jonah, that is faſt aſleep under the Hatches, and
chide him to his Prayers. Surely, had we not been failing in our Devotions, we could not
have been thus univerſally miſerable ; that Duty, the neglect whereof is guilty of our Calamity,
muſt in the effe&tual performance of it, be the Means of our Recovery. Be but Devout, and
we cannot miſcarry under Judgments ; Wo is me, the Tears of Penitence, were more fit to
quench the publick Flame than Blood. How ſoon would it clear up above-head, if we were but
holily affected within ? Could we ſend our zealous Ambaſſadors up to Heaven, we could not
fail of an happy Peace. I direct the Way; God bring us to the End : For my own particu-
lar Practice, God is Witneſs to my Soul, that ( as one, the ſenſe of whoſe private Affliction
is ſwallowed up of the publick) I ceaſe not daily to ply the Father of Mercies with my fer-
vent Prayers, that he would, at laſt, be pleaſed, after ſo many Streams of Blood, to paſs an Act
of Pacification in Heaven : And what good Heart can do otherwiſe ? Brethren, all ye that
love God, and his Church, and his Truth, and his Anointed, and your Country, and your ſelves,
and yours, join your Forces with mine, and let us by an holy Violence make way to the Gates of
Heaven with our Petition for Mercy and Peace ; and not ſuffer our felves to be beaten off
from the Threſhold of Grace, till we be anſwered with a Condeſcent. He, whoſe Goodneſs is
wont to prevent our Deſires, will not give Denials to our Importunities.


Norwich, Mar. 10.
1643
Pray and farewel.
256
DEVO U T SOU L.
than the pre-poſſeſſion of Heaven by that Man hath the Gift of Pleading, that can talk
THE
that can expreſs himſelf ſmoothly in the Phraſe
SECT. I.
of the Holy Ghoſt, and preſs God with moſt pro-
per Words, and paſſionate Vehemence: and ſure
Evotion is the Life of Religion, the ly this is a commendable Faculty whereſoever it
very Soul of Piety, the higheſt Em-is : but this is not the Gift of Prayer ; you may
ployment of Grace; and no other call it,if you will,the Gift of Elocution. Do we ſay
the Saints of God here upon Earth ; every Im- Eloquently at the Bar, that can in good Terms,
provement whereof is of more Advantage and loud and earneſtly importune the judge for his
Value to the Chriſtian Soul, than all the Profit Client; and not rather he that brings the ſtrongeſt
and Contentments which this World can af- Reaſon, and quotes his Books, and Precedents
ford it.
with moft Truth and cleareſt Evidence, fo as may
There is a kind of Art of Devotion (if we can convince the Jury, and perſuade the Judge ? Do
attain unto it) whereby the Practice thereof we ſay he hath the Gift of Preaching, that can
may be much advanced : we have known indeed deliver himſelf in a flowing manner of Speech to
ſome holy Souls, which out of the general Pre- his Hearers, that can cite Scriptures or Fathers,
cepts of Piety, and their own happy Experiments that can pleaſe his Auditory with the Flowers of
of God's Mercy, have, through the Grace of God, Rhetorick; or, rather, he that can divide the
grown to a grear Meaſure of Perfection this way; Word aright, interpret it foundly, apply it judi-
which yet might have been much expedited, and ciouſly, put it home to the Conſcience, ſpeaking
compleated, by thoſe Helps, which the greater Il- in the Evidence of the Spirit, powerfully con-
lumination and Experience of others might have vincing the Gainſayers, comforting the deje&ed,
afforded them : like as we ſee it in other Facul- and drawing every Soul nearer to Heaven? The
ties; there are thoſe, who out of a natural Dexte like muſt we ſay for Prayer ; the Gift whereof he
rity, and their own frequent Practice, have got may be truly ſaid to have, not that hath the moſt
into a ſafe Poſture of Defence, and have handled fluent Tongue, (for Prayer is not ſo much a
their Weapon with commendable Skill, whom Matter of the Lips, as of the Heart ) but he that
yet the Fence-School might have raiſed to an hath the moſt illuminated Apprehenſion of the
higher Pitch of Cunning: as Nature is perfected, God to whom he ſpeaks, the deepeſt Senſe of his
fo Grace is not a little furthered by Art ; ſince it own Wants, the moſt eager Longings after Grace,
pleaſeth the Wiſdom of God, to work ordinarily the ferventeſt Deſires of Supplies from Heaven
upon the Soul, not by the immediate Power of and in a word, whoſe Heart fends up the ſtrongeſt
Miracle, but in ſuch Methods, and by ſuch Means Groans and Cries to the Father of Mercies
.
as may moſt conduce to his bleſſed Ends. It is Neither may we look for Enthuſiaſms, and imme-
true;
that all our good Motions come from the diate Inſpirations ; putting our felves upon God's
Spirit of God; neither is it leſs true, that all the Spirit, in the folemn Exerciſes of our Invocation,
good Counſels of others proceed from the ſame without Heed or Meditation; the dangerous In-
Spirit ; and that good Spirit cannot be croſs to convenience whereof hath been too often found
its felf'; he therefore that infuſes good Thoughts in the raſh and unwarrantable Expreſſions, that
into us, ſuggeſts alſo fuch Directions as may ren- have fallen from the Mouths of unwary Suppli-
der us apt both to receive and improve them: if ants; but we muſt addreſs our ſelves with due
God be bounteous we may not be idle, and neg- Preparation, to that holy Work; we muſt digeſt
lective of our ſpiritual Aids.
BETON
our Sutes, and fore-order our Supplications to the
Almighty; ſo that there may be excellent and
neceſſary Uſe of meet Rules of our Devotion.
SECT. II.
He, whoſe Spirit helps us to pray, and whoſe
Lips taught us how to pray, is an all-ſufficient
F
ticular Act of Devotion) that there is a Gift cannot afford a more exquiſite Model of Suppli-
of Prayer, and that the Spirit of God is not tied to catory Devotion, than that bleſſed Saviour of ours
Rules; I yield both thefe ; but withall, I muſt gave us in the Mount ; led in by a divine and
ſay there are alſo Helps of Prayer, and that we heart-raiſing Preface, carried out with a ſtrong
muſt not expect immediate Inſpirations : I find and heavenly Enforcement; wherein an awful
the World much miſtaken in both; they think Compellation makes way for Petition ; and Peti-
that Man hath the Gift of Prayer, that can utter tion makes way for Thankſgiving ; the Perions
the Thoughts of his Heart roundly unto God, I marſhalled in a moſt exa& Order, for ſpiritual

;
:
Bleſſings,
The Devout Soul.
257

in
Bleſſings, which have an immediate Concernment illuminated from above, we muſt find our felves
of God, in the firſt place; then for temporal Fa- wrought to an high, awful, adorative, and con
vours,
, which concern our felves, in the ſecond ; ftant Conceit of that incomprehenſible Majeſty,
fo punctual a Method had not been obſerved by in whom we live, and move, and are; One God,
him that heareth Prayers, if it had been all one in Three moſt glorious Perſons, infinite in Wif-
to him, to have had our Devotions confuſed and dom, in Power, in Juſtice, in Mercy, in Provi-
tumultuary.
dence, in all that he is, in all that he hath, in all
that he doth ; dwelling in Light inacceſſible, at-
tended with thouſand thouſands of Angels; whom
SECT. III.
10 yet we neither can know, ( neither would it avail
us if we could ) but in the Face of the eternal Son
T
Here is commonly much miſtaking of Devo- of his Love, our bleſſed Mediator God and Man;
tion, as if it were nothing buț an Act of who fi
fits at the Righthand of Majeſty
vocal Prayer, expiring with that holy Breath, and eft Heavens; from the Sight of whoſe glorious
revived with the next Task of our Invocation ; Humanity, we comfortably riſe to the Contem-
which is uſually meaſured of many, by Frequence, plation of that infinite Deity whereto it is inſepa-
Length, ſmoothneſs of Expreſſion, Loudneſs, Ve- bly united ; in and by him, (made ours by a live-
hemence ; whereas indeed it is rather an habitual ly Faith) finding our Perſons, and Obedience ac-
Diſpoſition of an holy Soul, ſweetly converſing cepted, expecting our full Redemption and Bleſ-
with God, in all the Forms of an heavenly (yet fedneſs. Here, here muſt our Hearts be unre-
awful) Familiarity; and a conſtant Entertain- movably fixed; in his Light muſt we fee Light ;
ment of our felves here below with the God of no cloudy Occurrences of this World, no buſie
Spirits, in our fan&ified Thoughts and Affections; Employments, no painful Sufferings muſt hinder
one of the noble Exerciſes whereof, is our accefs us from thus ſeeing him that is inviſible.
to the Throne of Grace in our Prayers; whereto
may be added, the ordering of our holy Atten-
dance upon the bleſſed Word and Sacraments of vid bruss SECT. V.
the Almighty : nothing hinders therefore, but Mbre VG
binasi
that a ſtammering Suppliant may reach to a more TEither doth the devour Heart ſee his God
eminent Devotion, than he that can deliver him-
aloof off, as dwelling above, in the Circle
ſelf in the moſt fluent and pathetical Forms of of Heaven, but beholds that infinite Spirit really
Elocution ; and that our Silence may be more preſent with him ; The Lord is upon thy right-hand,
devout than our Noiſe. We ſhall not need to ſend faith the Pfalmift
. Our bodily Eye doth not
you to the Cells or Cloiſters for this Skill; al- more certainly ſee our own Fleſh, than the ſpiri-
though it will hardly be believed, how far ſome tual Eye fees God, cloſe by us ; yea, in us; a
of their contemplative Men have gone in the Man's own Soul is not ſo intimate to himſelf, as
Theory hereof; perhaps, like as Chimiſts give God is to his Soul; neither do we move by him
Rules for the attaining of that Elixir, which they only, but in him: What a ſweet Converſation
never found; for ſure they muſt needs fail of that therefore, hath the holy Soul with his God? What
Perfection they pretend, who are commonly in heavenly Conferences have they two which the
the Object of it, always in the Ground of it, World is not privy to ; whilft God entertains the
which is Faith ; ſtripped, by their opinion, of the Soul with the divine Motions of his Spirit, the
comfortableſt Uſe of it, certainty of Applica- Soul entertains God with gracious Compliances ?
tion.
Is the Heart heavy with the grievous Preſſures of
Afidion? The Soul goes in to his God, and
pours out it ſelf before him in earneſt Bemoan-
osen W T SECT. IV.
Lings, and Supplications; the God of Mercy an-
ſwers the Soul again, with ſeaſonable refreſhings
S there may be many Reſemblances betwixt of Comfort : Is the Heart fecretly wounded and
that as there is a Light univerſally diffuſed thro' the ſpeedily betakes it felf to the great Phyſician of
Air, and there is a particular recollection of Light the Soul, who forthwith applies the Balm of Gi-
into the Body of the Sun and Stars ; ſo it is in De- lead for an unfailing and preſent Cure : Is the
votion ; there is a general kind of Devotion that Heart diſtracted with Doubts? The Soul retires
goes through the renewed Heart and Life of a to that inward Oracle of God for Counſel, he re,
Chriſtian, which we may term Habitual, and Vir- turns to the Soul an happy ſettlement of juſt Re-
tual; and there is a ſpecial and fixed Exerciſe of ſolution : Is the Heart deeply affected with the
Devotion, which we name Attual.
Senſe of ſome ſpecial Fayour from his God? The
The Soul that is rightly affected to God, is ne-Soul breaks forth into the paſſionate Voice of
ver void of an holy Devotion; where ever it is, Praiſe and Thankſgiving; God returns the plea-
what ever it doth, it is ſtill lifted up to God, and fing Teſtimony of a cheerful Acceptation : Oh
faſtned upon him, and converſes with him ; ever bleſſed Soul, that hath a God to go unto upon
ſerving the Lord in fear, and rejoycing in him all Occaſions : Oh infinite Mercy of a God, that
with trembling
vouchſafes to ſtoop to ſuch intireneſs with Duft
For the effe&ual Performance whereof, it is re- and Aſhes. It was a gracious Speech
quifite firſt, that the Heart be fettled in a right of a worthy Divine upon his Death- Dr. Preſton,
Apprehenſion of our God; without which, our bed, now breathing towards Heaven,
Devotion is not thankleſs only, but finful : with That he ſhould change his Place, not his Com-
much Labour therefore, and Agitation of a Mind pany: His Converſation was now before-hand
K k k k
with
A ,
258
The Devout Soul.

Pfal. 19. 1, 2
with his God and his holy Angels ; the only dif- Swallow's. Architecture; ſhortly, (for it were ea-
ference was, that he was now going to a more fie here to be endleſs) of the feveral Qualities
free and full Fruition of the Lord of Life, in that and Diſpoſitions of every of thoſe our Fellow-
Region of Glory above, whom he had truly Creatures, with whom we converſe on the Face
(though with Weakneſs and Imperfection) en- of the Earth ; and who that takes notice of them,
joyed in this Vale of Tears.
cannot fetch from every Act and Motion of theirs,
ſome Monition of Duty and Occaſion of devout
T Thoughts ? Surely, I fear many of us Chriſti-
Elsan A SECT. VI.
ans, may juſtly accuſe our ſelves as too neglective
of our Duty this way; that having thus long
NO
TOW that theſe mutual Refpects may be ſpent our Time in this great Academy of the
ſure not to cool with intermiſſion, the de- World, we have not, hy ſo many filent Documents,
vout Heart cakes all Occaſions both to think of learned to aſcribe more Glory to our Creator;
God, and to ſpeak to him. There is nothing that I doubt thofe Creatures, if they could exchange
he ſees, which doth not bring God to his Thoughts
. their Brutality with our Reaſon, being now to
Indeed, there is no Creature wherein there are docible as to learn of us ſo far as their Senſe can
not manifeſt Footſteps of Omnipotence; yea, reach, would approve themſelves better Scholars
which hath not a Tongue to tell us of its Maker. to us, than we have been unto them.
The Heavens declare the glory of God, and the Firma Withal, I muſt add, that the devout Soul ſtands
ment Sheweth his handy work ; one Day not always in need of ſuch outward Monitors,
telleth another, and one Night certifieth but finds within it ſelf, fufficient Incitements to
another : Yea, O Lord, how manifold are
raiſe up it felf to a continual minding of God,
thy Works ! in Wiſdom baſt thou made them all : The and makes uſe of them accordingly; and, if at
Earth is full of thy riches, ſo is the great and wide Sea, any time, being taken up with importunate Oc-
where are things creeping innumerable, both ſmall and cafions of the World, it finds God miſſing but an
great Beaſts. Every Herb, Flower, Spire of Graſs, Hour, it chides it ſelf for ſuch Neglect, and fers
every Twig and Leaf; every Worm and Fly; it ſelf to recover him with ſo much more eager
every Scale and Feather; every Billow and Me- Affe&tion : as the faithful Spouſe in
teor, fpeaks the Power and Wiſdom of their in the Canticles, when ſhe finds him Cant. 5.6.
finite Creator ; Solomon ſends the Sluggard to the whom her Soul loved, withdrawn
Ant; Iſaiab ſends the Fews to the Ox and the from her for a Seafon, puts her ſelf into a ſpeedy
Afs; our Saviour ſends his Diſciples to the Ra- ſearch after him, and gives not over till ſhe have
vens, and to the Lillies of the Field: there is no attained his preſence.
Creature of whom we may not learn ſomething;
we ſhall have ſpent our Time ill in this great
School of the World, if in ſuch ſtore of Leſſons,
SEC T. VII.
we be Non-proficients in Devotion. Vain Idola-
ters make to themſelves Images of God, whereby
N
Tow as theſe many Monitors both outward
they finfully repreſent him to their Thoughts and
and inward, muft elevate our Hearts very
Adoration; could they have the Wit and Grace frequently to God; fo thoſe raiſed Hearts muſt
to ſee it, God hath taken Order to ſpare them not entertain him with a dumb Contemplation,
this Labour, in that he hath ftamped in every but muſt ſpeak to him in the Language of Spirits:
Creature ſuch Impreſſions of his infinite Power, all Occafions therefore muſt be taken of ſending
Wiſdom, Goodneſs, as may give us juſt Occaſion forth pious and heavenly Ejaculations to God;
to worſhip and praiſe him with a ſafe and holy the devout Soul may do this more than an hun
Advantage to our Souls ; For the inviſible things of dred times a Day, without any hindrance to his
God, from the Creation of the World, are clearly ſeen, ſpecial Vocation : the Huſwife at her Wheel, the
being underſtood by the things that are made, even his Weaver at his Loom, the Husbandman at his
eternal Power and Godhead. And indeed, wherefore Plough, the Artificer in his Shop, the Traveller in
ſerve all the Volumes of Natural Hiſtory, but to his way, the Merchant in his Ware-houſe may
be ſo many Commentaries upon the ſeveral Crea- thus enjoy God in his buſieſt Employment : for,
tures, wherein we may read God; and even the Soul of Man is a nimble Spirit; and the Lan
thoſe Men who have not the skill, or leiſure to guage of Thoughts need not take up Time ; and
peruſe them, may yet out of their own Thoughts though we now, for Example’s fake cloath them
and Obſervation, raiſe from the Sight of all the in Words, yet in our Practice we need not: now
Works of God ſufficient Matter to glorifie him. theſe Ejaculations may be either at large or Occa-
Who can be ſo ſtupid as not to take notice of the ſonal : at large, ſuch as that of old Facob, O Lord,
Induſtry of the Bee, the Providence of the Ant, I have waited for thy Salvation; or, that of David,
the Cunning of the Spider, the Reviving of the o ſave me for thy Mercies Sake : and theſe either in
Fly, the Worms Endeavour of Revenge, the Sub- Matter of Humiliation, or of Imploration, or of
tilty of the Fox, the Sagacity of the Hedge-Hog, Thankſgiving : in all which, we cannot follow a
the Innocence and Profitableneſs of the Sheep, better Pattern than the ſweet Singer of Iſrael,
the Laboriouſneſs of the Ox, the Obſequiouſneſs whoſe heavenly Conceptions we may either bor-
of the Dog, the timorous Shifts of the Hare, the row, or imitate.
Nimbleneſs of the Deer, the Generoſity of the In way of Humiliation, ſuch as theſe.
Lion, the Courage of the Horſe, the Fierceneſs Heal my Soul, O Lord, for I have fin- Pfal. 41.4.
of the Tiger, the cheerful Muſick of Birds, the ned againſt thee. Ob remember not my
Harmleſneſs of the Dove, the true Love of the old Sins, but have Mercy upon me. If
Turtle, the Cock's Obſervation of Time, the thou wilt be extreme to mark what is
done
79. 8.
130, 3.
94. II.
The Devout Soul.
259
Pfal. 3. 7.
89. 48.
109. 21.
86.4.
86. II.
70. 6.
74. 17.
60. II.
97. Ir.
36.9.
39. 5.
5. 8.
93. S.
119. penult.
68.35
92. 5.
139. 2.
Pfal. 63. 4°
51. 7
done amiſs, O Lord : who may abide it? Lord, thous practiſed by many, out of Civility: old and re-
knoweſt the thoughts of Man that they are but vain. verend Beza was wont to move his Hat with the
O God, why abhorreſt thou my Soul, and hidejt thy Face reſt of the Company, but to ſay withal, Gramercy
from me
Madam ha Superſtition : Now howſoever in this, or
In way of Imploration : Up Lord, and any other Practice, which may ſeem to carry
help me, O God; Ob let my heart be with it a ſmack of Superſtition, our Devotion
found in thy ſtatutes, that I be not aſhamed. may be groundleſs and unfeaſonable, yet nothing
Lord, where are thy old loving Mercies? hinders but that we may take juſt and holy Hints
Oh deliver me, for I am helpleſs, and my of raiſing up our Hearts to our God. As when
heart is wounded within me. Comfort we do firſt look forth, and ſee the Heavens over
Pfal. 71. 10. the Soul of thy Servant, for unto thee, O our Heads, to think, The Heavens des
Lord, do I lift up my Soul. Go not far
Go not far clare thy Glory, O God. When we ſee Pfal. 19. 1•
from me, O God. O knit me Heart unto the Day breaking, or the Sun riſing,
thee, that I may fear thy Name. Thou The Day is thine, and the Night is thine,
art my Helper and Redeemer, O Lord, thou haſt prepared the Light and the Sun.
71. 23. make no long tarrying. Ob be thou my when the Light ſhines in our Faces,
help in trouble, for vain is the help of Thou deckeſt thy ſelf with Light as with
31. 17. Man. Ob guide me with thy Counſel, a Garment ; or, Light is ſprung up for
and after that receive me to thy Glory. the Righteous. When we ſee our Gar-
40. 14. My time is in thy hand, deliver me from den imbelliſhed with Flowers, The
the hands of mine Enemies. Oh with Earth is full of the goodneſs of the Lord.
draw not thy Mercy from me, O Lord. When we ſee a rough Sea, The Waves
Lead me, O Lord, in thy Righteouſneſs, of the Sea rage horribly, and are mighty ;
becauſe of mine Enemies. o let my Soul but the Lord that dwelletb on high, is
live, and it shall praiſe thee.
mightier than they. When we ſee the
In way of Thankſgiving : 0 God, Darkneſs of the Night, The Darkneſs Pfal. 139. 11,
wonderful art thou in thine holy places. is no Darkneſs unto thee. When we
O Lord, how glorious are thy works! and riſe up from our Bed, or our Seat,
91.-17. tby thoughts are very deep. O God, who Lord, thou knoweſt my down-ſitting and
is like unto thee! The Lord liveth, and my up-riſing ; thou underſtandeft my
18. 47. bleſſed be my ſtrong helper. Lord, thy thoughts afar off. When we waſh our
loving kindneſs is better than life it ſelf, Hands, Waſh thou me, O Lord, and I
All thy works praiſe thee, O Lord, and shall be whiter than Snow.
nen we
145. 10. thy Saints give thanks unto thee. ob are walking forth, o hold thou up my
bow manifold are thy works ! In wiſdom goings in thy Paths, that my foot-ſteps.
104. 25. haft thou made them all. Who is God Jip not. When we hear a paffing
but the Lord ? and who hath any ſtrength | Bell, Oh teach me to number my days;
except our God? We will rejoyce in thy that I may apply my Heart to wiſdom :
Salvation, and triumph in thy Name, O or, Lord, let me know my end, and the
Lord. O that Men would praiſe the Lord number of my days.
31. 21. for his goodneſs. Oh how plentiful is thy Thus may we dart out our holy Deſires to God,
goodneſs, which thou haſt laid up for them upon all Occaſions; wherein, heed muſt be taken
that fear thee! Thou, Lord, baſt never that our Ejaculations be not, on the one ſide, ſo
16. 12. failed them that ſeek thee. In thy pre- rare, that our Hearts grow to be hard and ſtrange
Jence is the fulnefs of Foy, and at thy to God, but that they may be held on in conti-
right-hand there is Pleaſure for evermore. nual Acknowledgment of him, and Acquaintance
Lord, what is Man that thou art mindful with him; and, on the other ſide, that they be
of him? Not unto us, Lord, not unto us, not ſo over-frequent in their perpetual Reiterati-
but unto thy Name give the praiſe
. on, as that they grow to be (like that of the Ro-
miſh Votaries ) faſhionable ; which, if great care
be not taken, will fall out, to the utter fruſtrating
SECT. VIII.
of our Devotion. Shortly, let the Meaſure of
theſe devout Glances be, the preſerving our Hearts
Ccaſional Ejaculations are ſuch, as are mo in a conſtant Tenderneſs and godly Diſpoſition;
ved upon the preſence of ſome ſuch Ob- which ſhall be further actuated upon all Oppor-
ject, as carries a kind of Relation or Analogy to tunities, by the Exerciſes of our more enlarged
that holy Thought which we have entertained. and fixed Devotion : whereof there is the fame
Of this nature I find that which was practiſed in Variety that chere is in God's Services, about
St. Baſil's Time ; that, upon the lighting of Can- which it is converſant.
dles, the Manner was to bleſs God in theſe There are three main Buſineſſes wherein God
Words, Praiſe be to God the Father, and the Son, accounts his Service, here below, to conſiſt; the
and the Holy Ghoft; which that Father ſays firſt is our Addreſs to the Throne of Grace, and
was anciently uſed; but who was the Author of the pouring out of our Souls before him in our
it he profeffeth to be unknown: to the ſame Prayers ; the ſecond is, the reading and hearing
Purpoſe was the Lucernarium, which was a part his moſt holy Word; the third is, the Receit of his
of the Evening Office of old : For which, there bleſſed Sacraments : in all which there is Place
may ſeem to be more colour of Reaſon, than for and Uſe for a ſettled Devotion.
the ordinary Faſhion of Apprecation, upon Oc-
cafion of our Sneezing; which is expected, and
Kkkk 2
SECT.


17. S.
90. 126
18. 31.
10. S
39. 5.
107. 8.
9. IO.
8 4.
115. I.
O

260
T be Devout Soul.
Wifd. 1. 4.
te bevallivia 10 DO Visit bois, lent Paffions ? The Spirit of God will not endure
OH SECT. IX. V bron to be crouded up together with the World in our
(
tu ſtraight Lodgings; an holy Vacuity muſt make
10 begin with the firſt Work of our actual | Way for him in our Boſoms. The divine Pattern
and enlarged Devotion : ſome Things are of Devotion, in whom the Godhead dwelt Bodi-
pre-required of us, to make us capable of the com- ly, retires into the Mount to pray ; he that car.
fortable Performance of ſo holy and heavenly a ried Heaven with him, would even thus leave the
Duty ; namely, that the Heart be clean firſt, and World below him. Alas, how can we hope to
then that it be clear : clean from the defilement mount up to Heaven in our Thoughts, if we have
of any known Sin; clear from all Entanglements the Clogs of earthly Cares hanging at our Heels ?
and Diſtractions : What do we in our Prayers, Yea, not only muſt there be a fhutting out of all
but converſe with the Almighty? And either car- diſtractive Cares and Paſſions, which are profef-
ry our Souls up to him, or bring him down to us; ſed Enemies to our quiet converſing with God in
now it is no hoping, that we can entertain God our Devotion, but there muſt be alſo a denuda-
in an impure Heart: even we Men loath a nafty tion of the Mind from all thoſe Images of our
and fluttiſh Lodging : How much more will the Phantaſie (how pleaſing foever) that may carry
Holy God abhor an Habitation ſpiritually filthy ? our Thoughts aſide from thoſe better Objects":
I find that even the unclean Spirit made that a Mo- we are like to fooliſh Children, who when they
tive of his repoffeflion, that he found ſhould be ſtedfaſtly looking on their Books, are
Luke 11.25. the Houſe (wept and garniſhed : Satan's apt to gaze after every Butter-fly that paſſeth by
Cleanlineſs is Pollution, and his Gar- them; here muſt be therefore a careful Intention
niſhment Diſorder and Wickedneſs; without this of our Thoughts, a Reſtraint from all vain and
he finds no welcome ; each Spirit looks for an idle Rovings, and an holding our ſelves cloſe to
Entertainment anſwerable to his Nature : How our divine Task : whilft Martha is troubled about
much more will that God of Spirits, who is Purity many Things, her devouter Siſter, having choſen
it ſelf, look to be harboured in a cleanly Room? the better Part, plies the one Thing neceſſary,
Into a malicious Soul Wiſdom ſhall not en- which ſhall never be taken from her: and whilft
ter, nor dwell in the Body that is ſubject Martha would feaſt Chriſt with bodily Fare, ſhe is
unto Sin. What Friend would be feaſted of Chriſt with heavenly Delicacies.
pleaſed that we ſhould lodge him in a Lazar-
houſe? Or, who would abide to have a Toad lie
in his Boſome? Surely, it is not in the Verge of
SECT. XI.
created Nature to yield any Thing that can be fo
noilome and odious
to the senſe of Man as Sig Aceared
, it muft be in the next place decked
Fter the Heart is thus cleanſed and thus
is to that abſolute and effential Goodneſs: His
pure Eyes cannot endure the fight of Sin, neither with true Humility, the cheapeſt, yet beſt Orna-
can he endure that the Sinner ſhould come with ment of the Soul. If the wife Man
in the fight of him; Away from me ye wicked, is his tells us, that Pride is the beginning of Eccl. 10.
Charge both here and hereafter. It is the Privi- Sin ; ſurely, all gracious Diſpoſitions
lege and Happineſs of the pure in Heart, that they muſt begin in Humility. The Foundation of all
fhall fee God; ſee him both in the End and in high and ſtately Buildings muſt be laid low : they
the Way, enjoying the Viſion of him both in are the lowly Valleys that foak in the Showers of
Grace and in Glory; this is no Object for impure Heaven, which the ſteep Hills ſhelve off, and
Eyes. Deſcend into thy ſelf therefore, and ran- prove dry and fruitleſs. To that Man
fack thy Heart, who ever wouldſt be a true Client will I look (ſaith God) that is poor, Ifa. 66. 2.
of Devotion; ſearch all the cloſe Windings of it, and of a contrite Spirit, and trembleth at
with the Torches of the Law of God; and if there my Word : Hence it is, that the more eminent any
be any Iniquity found lurking in the ſecret Corn- Man is in Grace, the more he is dejected in the
ers thereof, drag it out and abandon it ; and when fight of God; the Father of the Faithful comes
thou haſt done, that thy Fingers may retain no to God under the ſtyle of Duſt and
Fondant Pollution, ſay with the holy Pfalmift, Aſhes: David under the ſtyle of a
Pfalm 26.6. I will waſh my Hands in Innocence, ſo will Worm and no Man; Agur the Son of
I go to thine Altar. Preſume not to Fakeh, under the Title of more brutiſh Prov.zo. 2.
approach the Altar of God, there to offer the Sa- than any Man, and one that hath not the
crifice of thy Devotion with unclean Hands : underſtanding of a Man ; John Baptiſt,
elſe thine Offering ſhall be fo far from winning as not worthy to carry the Shoes of Chriſt
an Acceptance for thee from the Hands of God, after him ; Paul, as the leaſt of Saints, Eph. 3. 8.
as that thou fhalt make thine Offering abomina- and chief of Sinners : On the contrary,
ble. And if a Beaſt touch the Mount it ſhall the more vile any Man is in his own Eyes, and
die. nised
the more dejected in the fight of God, the higher
writos
SO
he is exalted in God's Favour: like as the Con-
DA CONTOT
duit-water, by how much lower it falls, the higher
TUO Amid si SEO T. X.
it riſeth. When therefore we would appear be-
autor brisaison
fore God, in our folemn Devotions, we muſt fee
A
AS the Soul muſt be clean from Sin, ſo it muſt that we empty our ſelves of all proud Conceits,
be clear and free from Diſtractions. The and find our Hearts fully convinced of our own
intent of our Devotion is to welcome God to our Vileneſs, yea, Nothingneſs in his fight. Down,
Hearts ; now where ſhall we entertain him if the down with all our high Thoughts ; fall we low
Rooms be full, thronged with Cares and turbu- before our Great and holy God; not to the
TOR
Earch


Gen. 18.27
Matth. 3. 11
I be Devout Soul.
261

ز
6379
Earth only, but to the very Brim of Hell, in the Vileneſs, it will be requifite to caſt our Eyes up,
conſcience of our own Guiltineſs ; for though ward unto Heaven, and there to ſee againſt whom
the miſerable Wretchedneſs of our Nature may we have offended; even againſt an infinite Maje-
be a fufficient cauſe of our Humiliation, yet the fty, and Power, an infinite Mercy, an infinite ju-
Conſideration of our deteſtable Sinfulneſs, is that ftice That Power and Majeſty, which hath
which will depreſs us loweſt in the light of ſpread out the Heavens as a Curtain, and hath laid
God.
the Foundations of the Earth ſo ſure that it can-
not be moved; who hath fhut up the Sea with
Bars and Doors, and ſaid, Hitherto
SEC T. XII.
ſhalt thou come, and no further, and Job 38.
here ſhalt thou ſtay thy proud Waves;
T is fit the exerciſe of our Devotion ſhould be who doeth whatſoever he will in Heaven and in
gin in an humble Confeflion of our Unwor- Earth, who commandeth the Devils to their
thineſs
. Now for the effectual furtherance of Chains, able therefore to take infinite Vengeance
this our Self-dejection, it will be requiſite to bend on Sinners
. That Mercy of God the Father,
our Eyes upon a threefold Object, To look in- who gave his own Son out of his Boſom for our
ward into our felves, upward to Heaven, down- Redemption : That Mercy of God
ward to Hell. Firſt, to turn our Eyes into our the Son, who thinking it no Robbe- Phil. 2.
Bofoms, and to take a view (not without a ſecret ry to be equal unto God, for our fakes 8, &c.
Self-loathing) of that world of Corruption that made himſelf of no reputation, and
hath lien hidden there ; and thereupon to accuſe, took upon him the form of a Servant; and being
arraign, and condemn our felves before that aw- found in faſhion as a Man, humbled himſelf, and
ful Tribunal of the Judge of Heaven and Earth; became obedient to the Death, even the accurſed
both of that original Pollution which we have Death of the Croſs: That Mercy of God the Ho-
drawn from the tainted Loins of our firſt Parents ; ly Ghoſt
, who hath made that Chriſt mine, and
and thoſe innumerable actual Wickedneffes deri- hath ſealed to my Soul the Benefit of that bleſſed
ved therefrom, which have ſtained our Perſons Redemption : Laſtly, That Juſtice of God, which
and Lives. How can we be but throughly hum- as it is infinitely diſpleaſed with every Sin, fo will
bled to fee our Souls utterly overſpread with the be ſure to take infinite Vengeance on every impe-
odious and abominable Leproſy of Sin? We find nitent Sinner.
that Uzziah bore up ſtoutly a while, againſt the And from hence it will be fit and ſeaſonable for
Prieſts of the Lord, in the maintenance of his the devout Soul to look downward into chat hor-
facrilegious Preſumption ; but when he ſaw him- rible Pit of eternal Confuſion ; and there to ſee
ſelf turn’d Lazar, on the ſudden, he is confound the dreadful, unſpeakable, unimaginable Torments
ed in himſelf, and in a depth of ſhame haſtens of the Damned to repreſent unto it felf the
away from the Preſence of God, to a fad and peni- Terrors of thoſe everlaſting Burnings; the Fire
tential Retiredneſs. We ſhould need no other Argu- and Brimſtone of that infernal Topher; the mer-
ments to loath our ſelves, than the fight of our cileſs and unweariable Tyranny of thoſe helliſh
own Faces, fo miſerably deformed with the nafty Executioners; the Shrieks, and Howlings, and
and hateful Scurf of our Iniquity : Neither only Gnaſhings of the Formented ; the unpitiable, un
muſt we be content to ſhame and grieve our Eyes terminable, unmitagable Tortures of thoſe ever-
with the foul Nature and Condition of our Sins, dying, and yet never dying Souls. By all which,
but we muſt repreſent them to our ſelves in all we ſhall juftly affright our ſelves into a deep ſenſe
the Circumſtances that may aggravate their hei- of the dangerous and woful condition wherein we
nouſneſs
. Alas, Lord, any one Sin is able to lie in the ſtate of Nature and Impenitence, and
damn a Soul; I have committed many, yea, num- ſhall be driven with an holy eagerneſs to ſeek for
berlefs : They have not poſſeſſed me ſingle, bur, Chriſt, the Son of the ever-living God, our bleſ-
as that evil Spirit ſaid, Their Name is Legion; nei- ſed Mediator; in and by whom only, we can look
ther have I committed theſe Sins once, but often; for the Remiſſion of all theſe our Sins, a Recon
thine Angels (that were) ſinned but once, and cilement with this moſt powerful, merciful, juſt
are damned for ever; I have frequently reiterated God, and a deliverance of our Souls from the
the ſame Offences; where then (were it not for hand of the nethermoft Hell.
thy Mercy) fhall I appear? Neither have I only
done them in the time of my Ignorance, but ſince
I received fufficient Illumination from thee; it is
SECT. XIII.
not in the dark that I have ſtumbled and fallen, but
in the midſt of the clear Light and Sun-fhine of the
IT
T ſhall not now need or boot to bid the Soul
Goſpel, and in the very Face of thee my God; which is truly apprehenſive of all theſe,
neither have theſe been the Slips of my Weakneſs, fue importunately to the Lord of Life for a free-
but the bold Miſcarriages of my Preſumption; dom and reſcue from theſe infinite Pains of eter-
neither have I offended out of Inconſideration nal Death, to which our Sins have forfeited it;
and Inadvertency, but after and againſt the and for a preſent happy recovery of that Favour
Checks of a remurmuring Conſcience ; after fo which is better than Life. Have we heard, or
many gracious Warnings and fatherly Admoni- can we imagine ſome heinous Malefactor, that
tions, after ſo many fearful Examples of thy hath received the Sentence of Death, and is now
Judgments, after ſo infinite Obligations of thy bound Hand and Foot, ready to be caſt into a
Favous.
Den of Lions, or a burning Furnace, with what
And thus having looked inward into our ſtrong Cries, and paſſionate Obſecrations he plies
felves, and taken an impartial view of our own 'the Judge for Mercy. We may then conceive
Com




262
The Devout Soul.
fome little Image of the vehement Sute and ſtrong
Cries of a Soul truly ſenſible of the danger of
SECT. XV.
God's Wrath deſerved by his Sin, and the dreadful
Conſequents of deſerved imminent Damnation
T.
HE more feelingly the Soul apprehends,
Although what proportion is there betwixt a and the more thankfully it digeſts the Fa-
weak Creature, and the Almighty ; betwixt a Mo-vours of God in its Pardon and Deliverance, the
ment and Eternity
more freely doth the God of Mercy impart him
Hereupon therefore follows a vehement Long, ſelf to it; and the more God imparts himſelf to
ing (uncapable of a Denial) after Chrift; and it, the more ic loves him, and the more heavenly
fervent afpirations to that Saviour, by whom Acquaintance and Entirenefs grows betwixt God
only we receive a full and gracious deliverance and it; and now that Love which was but a ſpark
from Death and Hell ; and a full Pardon and Re- at firſt, grows into a Flame, and wholly takes up
miſſion of all our Sins; and if this come not the the Soul. This Fire of heavenly Love in the de-
fooner, ſtrong knockings at the Gates of Heaven, devout Soul, is and muſt be heighten'd more and
even ſo loud that the Father of Mercies cannot more, by the addition of the holy Incentives of
but hear and open : Never did any contrite Soul divine Thoughts concerning the Means of our
beg of God, that was not prevented by his Mer- Freedom and Deliverance. And here, offers ic
cy; much more doth he condeſcend when he is felf to us that bottomleſs Abyſs of Mercy in our
ſtrongly entreated; our very Entreaties are from Redemption, wrought by the eternal Son of God,
him, he puts into us thoſe Defires which he gra- Jeſus Chriſt the juft
, by whofe Stripes we are
ciouſly anſwers: Now therefore doth the devout healed, by whoſe Blood we are ranſomed, where
Soul ſee the God of all Comfort to bow the Hea- none will befit us but admiring and adoring No-
vens, and come down with healing in his Wings ; tions. We ſhall not diſparage you, O ye bleſſed
and hear him ſpeak Peace unto the Heart thus Angels, and Archangels of Heaven, if we ſhall
throughly humbled ; Fear not, thou ſhalt not die, ſay, ye are not able to look into the bottom of
but live. Be of good chear, thy Sins are forgiven this divine Love, wherewith God ſo loved the
thee: Here therefore comes in that divine Grace World, that he gave his only begotten Son, that
of Faith, effectually apprehending Chriſt the Sa- whoſoever believeth in him ſhould not periſh bue
viour, and his infinite Satisfa&tion and Merits ; have everlaſting I.ife. None, Oh none can com-
comfortably applying all the ſweet Promiſes of the prehend this Mercy, but he that wrought it.
Goſpel ; clinging cloſe to that all-fufficient Re- Lord! What a tranſcendent, what an infinite Love
deemer; and in his moſt perfect Obedience em- is this ? What an Object was this for thee to love?
boldning it ſelf, to challenge a freedorn of Acceſs A World of Sinners! Impotent, wretched Crea-
to God, and confidence of appearance before the tures, that had deſpighted chee, that had no mo-
Tribunal of Heaven ; and now the Soul clad with tive for thy Favour but Deformity, Miſery, pro-
Chriſt's Righteouſneſs, dares look God in the feſſed Enmity! It had been Mercy enough in thee
Face, and can both challenge and triumph over all that thou didſt not damn the World; but that thou
the Powers of Darkneſs : For, being houldſt love it, is more than Mercy. It was thy
juſtified by Faith, we have Peace with great Goodneſs to forbear the Acts of juſt Ven-
God, through Jeſus Chriſt our Lord. geance to the ſinful World of Men; but to give
unto it Tokens of thy Love, is a Favour beyond
all expreſſion. The leaſt Gift from thee had been
SEC T. XIV.
more than the World could hope for ; but that
thou ſhouldſt not ſtick to give thine only begot-
and Danger is, lo much more welcome and Effenee, thy co-equal, co-eternal Son, who
joyful is the apprehenſion of our Deliverance; was more than ten thouſand Worlds, to redeem
and ſo much more thankful is our Acknowledg- this one forlorn World of Sinners, is Love above all
ment of that unſpeakable Mercy: The Soul there comprehenſion of Men and Angels. What dimi-
fore that is truly ſenſible of this wonderful Good-nution had it been to thee and thine eſſential Glo-
neſs of its God; as it feels a marvellous Joy in it ry, O thou great God of Heaven, that the Souls
ſelf, ſo it cannot but break forth into chearful and that ſinned ſhould have died and periſhed everlaſt-
holy (though ſecret) Gratulations : The Lord is ingly? Yet ſo infinite was thy loving Mercy, that
full of Compaſſion, and Mercy, Long-ſuf- thou wouldſt rather give thine only Son out of
Pfal. 103. 8. fering, and of great Goodneſs; he keepeth thy Bofom than that there ſhould not be a Redem-.
not bis Anger for ever ; he hath not dealt ption for Believers.
Pfal. 116. 12,
with me after my sins, nor rewarded me Yet, O God, hadft thou fent down thy Son to
after my Iniquities
. What ſhall I render this lower Region of Earth upon ſuch terms, as
unto the Lord for all his Benefits towards that he might have brought down Heaven with
me? I will take the Cup of Salvation, him, that he might have come in the Port and
Pfal. 119. 18, and call upon the Name of the Lord. í Majeſty of a God, cloathed with celeſtial Glory,
will thank thee, for thou hast heard me, to have dazled our Eyes, and to have drawn ali
and hast not given me over to Death, Hearts unto him; this might have ſeemed in ſome
but art become my Salvation. O ſpeak good of the meaſure to have ſorted with his divine Magnifi-
Lord, all ye Works of bis ; Praiſe thou the Lordo my cence; but thou wouldſt have him to appear in
Soul.
the wretched condition of our Humanity : Yet,
even thus, hadft thou ſent him into the World
in the higheſt Eſtate and Pomp of Royalty that
Earth could afford, that all the Kings and Mo-
narchs

Rom. 5. I.
Y
13
21, &c.
The Devout Soul.
263
2

Cant. s. 1o.
8. 6.
7. 5.
Ula
narchs of the World ſhould have been commanded | thus infeparably ours, and by whoſe Union we
to follow his Train, and to glitter in his Court; are bleſſed; and an high appreciation of him a
and that the Knees of all the Potentates of the bove all the World; and a contemptuous under-
Earth ſhould have bowed to his fovereign Majeſty, valuation of all earthly things, in compariſon of
and their Lips have kiſſed his Duſt, this might him: And this is no other than an heavenly Re-
have carried ſome kind of appearance of a State flection of that ſweet Contentment, which the
next to divine Greatneſs; but thou wouldſt have God of Mercies takes in the faithful Soul ; Thou
him come in the deſpiſed form of a Servant: And
haft raviſhed my Heart, my Siſter, my
thou, O bleſſed Jeſu, waſ accordingly willing Spouſe
, thou haſt raviſhed my Heart with Cant. 4. .
for our fakes to ſubmit thy ſelf to Nakedneſs, one of thine Eyes. Thou art beautiful, 6. 4, s.
Hunger, Thirſt, Wearineſs, Temptation, Con-o my Love, as Tirzah, comely as Feru-
tempt, Betraying, Agonies, Scorn, Buffetting, Salem ; Turn away thine Eyes from me, for they have
Scourgings, Diftention, Crucifixion, Death: Oh
overcome me. How fair is thy Love, my Siſter, my
Love above meaſure, without Example, beyond Spouſe? How much better is thy Love than Wine, and
Admiration! Greater Love (thou ſayeft) hath no the ſmell of thine Ointments better than all Spices? And
Man than this, That a Man lay down his Life the Soul anſwers him again in the fame Language
for his Friends ; but, Oh, what is it then that thou, of ſpiritual Dearneſs; My Beloved is
who wert God and Man, ſhouldīt lay down thy white and ruddy, the chiefeſt among ten
Life (more precious than many Worlds) for thine thouſand. Set me as a Seal upon thy
Enemies ! Yet, had it been but the laying down Heart
, as a Seal upon thine Arm, fór
of a Life in a fair and gentle way, there might Love is as ſtrong as Death: And as in
have been ſome mitigation of the Sorrow of a an ecftatical Qualm of pallionare Af-
Diſſolution; there is not more difference betwixt fection, Stay me with Flaggons, and com-
Life and Death, than there may be betwixt ſome fort me with Apples
, for I am fick of Love.
one kind of Death than another : Thine, O dear
Saviour, was the painful, fhameful, curſed Death
of the Croſs; wherein yet all that Man could do
SECT. XVIII.
unto thee was nothing to that inward Torment,
which in our ſtead thou enduredſt from thy Fa-
Pon this gracious Complacency will follow
ther's Wrath, when in the bitterneſs of thine an an abfolute Self-reſignation, or giving up
guiſhed Soul thou criedſt out, My God, my God, our ſelves to the Hands of chạt good God, whole
Why bast thou forſaken me ? Even thus, thus waſt we are, and who is ours; and an humble Con-
thou content to be forſaken, that we wretched tentedneſs with his good pleaſure in all things
Sinners might be received to Mercy: O Love, looking upon God with the ſame Face, whether
ſtronger than Death which thou vanquiſhedft! he ſmile úpon us in his Favours, or chaſtiſe us
more high than that Hell is deep from which thou with his loving Corre&tions ; If he ſpeak good
haft reſcued us !
unto us, Behold the Servant of the Lord; be it unto
me according to thy word ; If evil, It is the Lord, let
him do whatſoever be will? Here is therefore a chear,
SECT. XVI.
ful acquieſcence in God; and an hearty reliance,
and caſting our ſelves upon the Mercy of ſo boun-
THE Senſe of this infinite Love of God can- tiful a God; who having given us his Son, can in
not chuſe but raviſh the Soul, and cauſe it and with him deny us nothing.
to go out of it ſelf into that Saviour who hath
wrought ſo mercifully for it; ſo as it may be no-
thing in it ſelf, but what it hath or is, may be
SE C T. XIX.
Chriſt's. By the ſweet Powers therefore of faith
aha iLove the Soul finds it felf united unto Chrif U Pollows a familiar yet awful) Compellati
feelingly, effe&tually, indiviſibly; ſo as that it is
not to be diſtinguiſhed betwixt the Acts of both :
on of God; and an emptying of our Souls before
To me to live is Chriſt, faith the blef- him in all our neceſſities. For that God who is infi-
ſed Apoſtle ; and elſewhere, 1 live, nitely merciful, yet will not have his Favours other-
yet not I, but Chriſt liveth in me, and wiſe conveyed to us than by our Supplications.
the Life which now I live in the fleſh, I The ſtile of his dear ones is His People that prayeth ;
Gal. 2. 20.
live by the faith of the Son of God, who and his own ſtile is, The God that heareth Prayers
loved me, and gave himſelf for me. My To him therefore doth the devout Heart pour out
Beloved is mine, and I am his
, ſaith the all his Requeſts, with all true Humility, with all
Spouſe of Chriſt in her bridal Song. fervour of Spirit, as knowing, that God will hear
O bleffed Union, next to the hypoftatical, where- neither proud Prayers, nor heartleſs; wherein his
by the Human Nature of the Son of God is ta- holy Defires are regulated by a juft Method ; firſt
ken into the participation of the Eternal God- ſuing for ſpiritual Favours, as moſt worthy ; then
head.
for temporal, as the Apendances of better; and
in both, aiming at the Glory of our good God,
more than our own Advantage; And in the Or-
SECT. XVII.
der of ſpiritual things, firſt and moſt for thoſe
that are moſt neceſſary, and effential for our Souls
ſeth an unſpeakable Complacency and De- cern the Proſperity and Comfort of our ſpiritual
light of the Soul in that God and Saviour, who is Life : Abſolutely craving thoſe Graces that ac-
company



TH
Phil. 1. 21.


Cant. 2. 16.
O de

264
The Devout Soul.
company Salvation, all others conditionally, and others. In all which he shall humbly acknowledge
with reference to the good pleaſure of the munifi- both God's free Mercy, and his own ſhameful Un-
cent Giver'; wherein heed muſt be taken, that worthineſs ; ſetting off the Favours of his good
our Thoughts be not ſo much taken up with our God the more with the foil of his own confeffed
Expreſſions as with our Deſires; and that we do not wretchedneſs, and unanſwerableneſs to the leaſt
ſuffer our ſelves to languiſh into an unfeeling of his Mercies.
length and repetition of our Sutes : Even the Now as there is infinite variety of Bleſſings
Hands of a Moſes may in time grow heavy : So from the liberal Hand of the Almighty, ſo there
therefore muft we husband our ſpiritual Strength, is great difference in their degrees : For whereas
that our Devotion may not flag with over-tiring, there are three ſubjects of all the good we are ca-
but may be moſt vigorous at the laſt
. And as we pable of; the Eſtate, Body, Soul, and each of
muſt enter into our Prayers, not without prepara- theſe do far ſurpaſs other in value, (the Soul being
tory Elevations, ſo muſt we be careful to take a infinitely more worth than the Body, and the Bo
meet leave of God at their ſhutting up, following dy far more precious than the outward Eſtate)
our Supplications with the pauſe of a faithful and ſo the Bleſſings that appertain to them, in ſeveral,
moſt lowly Adoration ; and as it were, ſending differ in their true eſtimation accordingly. If ei-
up our Hearts into Heaven, to ſee how our Prayers ther we do not highly magnify God's Mercy for
are taken ; and raiſing them to a joyful expectati- the leaft, or ſhall ſet as high a Prize upon the Blef-
on of a gracious and ſucceſsful Anſwer from the fings that concern our Eſtate, as thoſe that per-
Father of Mercies.
tain to the Body, or upon bodily Favours, as up-
on thoſe that belong to the Soul, we ſhall ſhew
our ſelves very unworthy and unequal Partakers
SECT. XX.
rs of the divine Bounty. But it will ſavour too much
of Earth, if we be more affected with temporal
u
Pon the comfortable feeling of a gracious Bleſſings than with ſpiritual and eternal. By how
Condeſcentfollows an happy fruition of much nearer relation then any Favour hath to
God in all his Favours, ſo as we have not them the Fountain of Goodneſs, and by how much
ſo much as God in them, which advanceth their more it conduceth to the Glory of God, and ours
worth a thouſand fold, and, as it were, brings in him, ſo much higher place ſhould it poffefs in
down Heaven upon us; whereas therefore the our Affection and Gratitude. No marvel there-
ſenſual Man reſts only in the mere uſe of any Blef- fore if the devout Heart be raiſed above it felf,
fing, as Health, Peace, Proſperity, Knowledge, and tranſported with heavenly Raptures, when,
and reacheth no higher ; the devout Soul in and with Stephen's Eyes it beholds the Lord Jeſus ftand-
through all theſe, and feels a God that fancti- ing at the Right Hand of God, fixing it ſelf upon
fies them to him, and enjoys therein his Favour the conſideration of the infinite Merits of his Life,
that is better than Life. Even we Men are wont, Death, Reſurrection, Aſcenſion, Interceffion,
out of our Good Nature, to eſteem a Benefit, not and finding it ſelf ſwallowed up in the depth of
ſo much for its own worth, as for the love and that divine Love, from whence all Mercies flow
reſpect of the Giver : ſmall Legacies for this into the Soul; fo as that it runs over with paſſio-
cauſe find dear acceptation : How much more is nate Thankfulneſs, and is therefore deeply affe-
it ſo betwixt God and the devout Soul ? It is the cted with all other his Mercies, becauſe they are
ſweet apprehenſion of this Love that makes all his derived from that boundleſs Ocean of divine Good
Gifts Bleſſings. Do we not ſee ſome vain Churl, neſs. Unſpeakable is the advantage that the Soul
though cried down by the multitude, herein fe- raiſes to it ſelf by this continual exerciſe of Thankf-
cretly applauding himſelf, that he hath Bags at giving ; for the grateful acknowledgment of Fa-
home? How much more ſhall the godly Man vours, is the way to more ; even amongſt Men
find Comfort againſt all the Croſſes of the World, whoſe Hands are ſhort and ſtrait) this is the means
that he is pofſeffed of him that poffefſeth all things, to pull on further Beneficence; how much more
even God All-ſufficient; the Pledges of whoſe from the God of all Conſolation, whoſe largeſt
infinite Love he feels in all the whole courſe of Bounty diminiſheth nothing of his Store ? And
God's dealing with him.
herein the devout Soul enters into its heavenly
Task; beginning upon Earth thoſe Hallelujahs,
which it ſhall perfect above in the bleſſed Choir of
SECT. XXI.
Saints and Angels, ever praiſing God, and ſaying,
Bleſſing, and Glory, and Wiſdom, and Thankſgiving,
UT of the true ſenſe of this inward fruition and Honour, and Power, and Might, be unto our God
OUT
of God, the devout Soul breaks forth into for ever and ever. Amen.
chearful Thankſgivings to the God of all Comfort,
praiſing him for every evil that it is free from,
for every good thing that it enjoyeth ; For as it
SECT. XXII.
keeps a juft Inventory of all God's Favours, ſo it
often ſpreads them thankfully before him, and One of all the Services of God can be ac-
lays them forth (fo near as it may) in the full ceptably, no not unſinfully performed
dimenſions ; that ſo God may be no loſer by him without due Devotion; as therefore in our Pray-
in any Act of his Beneficence. Here thereforeers and Thankſgivings, ſo in the other Exerciſes
every of God's Benefits muſt come into account, of Divine Worſhip, (eſpecially, in the reading
whether eternal or temporal, ſpiritual or bodi- and hearing of God's Word, and in our Receipt
ly, outward or inward, publick or private, pofi- of the bleſſed Sacrament ) it is fo neceffary, that
cive or private, paſt or preſent, upon our felves or without it, we offer to God a meer Carkaſs of re-
ligious
N

T be Devout Soul.
265
.
Rom. 3. 4.
ligious Duty, and profane that ſacred Name we every Paſſenger ; but there are Deeps, wherein
would pretend to honour. Firſt then, we muſt he that cannot ſwim, may drown. How can I with-
come to God's Book, not without an holy Reve out Guide, ſaid that Ethiopian Eunuch? Where..
rence, as duly conſidering both what and whoſe fore ſerves the Tongue of the Learned, but to di-
it is; even no other, than the Word of the ever-rect the Ignorant Their Modeſty is of no leſs
living God, by which we ſhall once be judged. Uſe than the others Skill. It is a woful Condi-
Great reaſon have we therefore, to make a diffe- tion of a Church when no Man will be ignorant.
rence betwixt it, and the Writings of the holieſt What Service can our Eyes do us in the Ways
Men, even no leſs than betwixt the Authors of of God without our Thoughts? Our diligent and
both : God is true, yea, Truth it ſelf: frequent Reading, therefore, muſt be attended
Pſalm 116. and that which David ſaid in his hafte, with our holy Meditation: we feed on what we
St. Paul ſays in full deliberation, Eve-read, but we digeft only what we meditate of.
ry Man is a lyar. Before we put our What is in our Bible is God's; but that which is
Hand to this Sacred Volume, it will be requiſite in our Hearts, is our own: by all which our Care
to elevate our Hearts to that God whoſe it is, for muſt be, not ſo much to become wiſer, as to be-
both his Leave and his Bleſſing: come better, labouring ſtill to reduce all Things
Plalm 119.8. Open mine Eyes, ſaith the ſweet Singer to godly Practice.
of Iſrael, that I may behold the wondrous Finally, as we enter into this Task with the
things of thy law. Lo, David's Eyes were open be- lifting up of our Hearts for a Blefling, ſo we fhut
fore to other Objects; but when he comes to it up in the Ejaculations of our Thankſgiving to
God's Book, he can fee nothing without a new that God, who hath bleſſed us with the free Uſe
Act of Apertion : Letters he might ſee, but won of his Word.
ders he could not ſee, till God did uncloſe his
Eyes, and enlighten them. It is not therefore for
us preſumptuouſly to break in upon God, and to
SECT. XXIII.
think by our natural Abilities to wreſt open the
precious Caskets of the Almighty; and to fetch Ur Eye is our beſt Guide to God our Crea-
out all his hidden Treaſure thence at Pleaſure ;
tor, our Ear is it that leads us to God
but we muſt come tremblingly before him, and in our Redeemer. How ball they believe except they
all Humility crave his gracious Admiſſion. I con- bear? Which that we may effe&tually do, our De-
fels I find ſome kind of Envy in my ſelf, when I votion ſuggeſts unto us Tome Duties before the
read of thoſe ſcrupulous Obſervances of high Re- A&, fome in the Act, fome after the Act.
ſpects given by the Fews to the Book of God's It is the Apoſtle's Charge, That we ſhould be
Law: and when I read of a Romißh ſwift to hear ; but heed muſt be taken that we
Carolus Borro- Saint, that never read the Scripture make not more haſte than good ſpeed : we may
but upon his knees, and compare it not be ſo forward as not to look to our
with the careleſs Neglect whereof IFoot when we go to the Houſe of Ecclef. 5. d.
can accuſe my ſelf, and perhaps ſome others. Not God, left if we be too ready to hear,
that we ſhould reſt in the Formality of outward we offer the Sacrifice of Fools. What are the Feet
Ceremonies of Reverence, wherein it were more of the Soul but our Affections? If theſe be not
eaſie to be Superſtitious than Devout; but that fet right, we may eaſily ſtumble, and wrench at
our outward Deportment may teſtifie, and anſwer God's Threſhold. Rath Actions can never hope
the awful Diſpoſition of our Hearts : whereto we to proſper ;
to proſper ; as therefore to every great Work, ſo
Shall not need to be excited, if we be throughly to this, there is a due Preparation required ; and
perſuaded of the Divine Original and Authority this muſt be done by Meditation firſt, then by
of that Sacred Word. It was Motive enough to Prayer. Our Meditation firſt fequefters the Heart
the Epheſians zealouſly to plead for, and religiouſly from the World, and ſhakes off thoſe diſtractive
to adore the image of their Diana, Thoughts, which may carry us away from theſe
that it was the Image that fell down from better Things; for what room is there for God
Jupiter. Believe we, and know, that where the World hath taken up the Lodging ?
the Scripture is inſpired by God; and we can en We cannot ſerve God and Mammon. Then ſecond-
certain it with no other than an awful Addreſs, ly, it ſeizes upon the Heart for God, fixing our
and we cannot be Chriſtians if we do not fo be- Thoughts upon the great Buſineſs we go about ;
lieve.
re-calling the Greatneſs of that Majeſty into
Every Clauſe therefore of that God-inſpired Vo- whoſe Preſence we enter, and the main impor-
lume, muſt be, as reverently received by us, fo tance of the Service we are undertaking; and
ſeriouſly weighed, and carefully laid up, as know- examining our Intentions wherewith we addreſs
ing, that there is no Title there without his U our ſelves to the Work intended; I am now go-
What we read, we muſt labour to underſtand ; ing to God's Houſe, wherefore do I go thither?
what we cannot underſtand, we muſt admire fi- Is it to fee or to be ſeen ? Is it to ſatisfie my own
lently, and modefty enquire of. There are plain Curioſity in hearing what the Preacher will ſay ? Is
Truths, and there are deep Myſteries. The Boun- it to ſatisfie the Law that requires my preſence? Is
ty of God hath left this Well of Living-water open it to pleaſe others Eyes,or to avoid their Cenſures?
for all ; what runs over is for all Comers; but Is it for Faſhion. Is it for Recreation? Or, is it with
every one hath not wherewith to draw. There a fincere Deſire to do my Soul good, in gaining
is no Chriſtian that may not enjoy God's Book, more Knowledge,in quickning my Affections? Is it
but every Chriſtian may not interpret it; thoſe in a Deſire to approve my ſelf to my God in the
hallow Fords that are in it, may be waded by conſcience of my humble Obedience to his Com-
LI11
mand
meus.
Acts 19. 35.
266
The Devout Soul.

OLM
mand, and my holy Attendance upon his Ordi- is otherwiſe taken up, we do no more hear what
nance ? And where we find our Ends amiſs,chiding a Man, ſays, than if we had been deaf, or he f-
and rectifying our Obliquities ; where Juſt and lent. Hence is that firſt Requeſt of
Right, proſecuting them towards a further Per- Abigail to David, Let thine handmeid 1 Sam. 25-34.
fection.
Speak to thine Ears, and hear the words of nog
Which that it may be done, our Meditation thine, handmaid; and Job fo importu- Job 13. 17.
muſt be ſeconded by our Prayers
. It is an unho- nately urgeth his Friends, Hear dili-
ly Rudeneſs to preſs into the Preſence of that God gently my ſpecch_and my declaration with your Eari.
whom we have not invoked : our Prayer muſt be, The outward Ear máy be open, and the inward
That God would yet more prepare us for the fut; if Way be not made through both, we are
Work, and fanctifie us to it, and bleſs us in it ; deaf to ſpiritual Things. Mine Ear
that he would remove our Sins, that he would haft
, thou bored, or digged, faith the Pſalm 49.6.
ſend down his Spirit into our Hearts, which may Plalmiſt; the Vulgar reads it, My
enable us to this great Service ; that he would Ears haft thou perfected: Surely our Ears are grown
bleſs the Preacher in the delivery of his facred up with Fleſh , there is no Paſſage for a perfect
Meſſage, that he would be pleaſed to direct his hearing of the Voice of God, till he have made it
Meſſenger's Tongue to the meeting with our Ne- by a ſpiritual Perforation.
ceflities; that he would free our Hearts from all And now that the Ear is made capable of good
Prejudices and Diſtractions, that he would keep Counſel, it doth as gladly receive it ; taking in
Coff all Temptations which might hinder the good every good Leffon, and longing for the next :
Entertainmens and Succeſs of his bleſſed Word: like unto the dry and chopped Earth, which foaks
Finally,that he would make us truly teachable, and in every ſilver drop that falls from the Clouds,
his Ordinance the Power of God to our Salvation. and thirſteth for more; not ſuffering any of that
In the Act of Hearing, Devotion calls us to precious Liquor to fall beſide it.
Reverence, Attention, Application. Reverence to that
Great God, who ſpeaks to us by the Mouth of a
weak Man ; for in what is fpoken from God's
SECT. XXV.
Die
Chair, agreeable to the Scriptures, the Sound is
Man's, the Subſtance of the Meſſage
Either doth the devout Man care to ſatisfie
- Judg. 3. 20. is God's ; even an Eglon, when he his Curioſity, as hearing only that he mighs
hears of a Meſſage from God, riſeth hear; but reducts all Things to a faving Ule,
out of his Seat. It was not St. Paul's Condition bringing all he hears home to his Heart, by a fell
only, but of all his faithful Servants, to whom reflecting Application : like a Practicer of the Art
he hath committed the Word of Reconciliation; of Memory, referring every Thing to its proper
They are Ambaſſadors for Chriſt; as if Place ; if it be matter of Comfort, There is for
2 Cor. 5. 20.
God did beſeech us by them, they pray us my fick Bed, There is for my outward Loffes,
in Chrift's ſtead to be reconciled to God: There for my drooping under Afflictions, There
The Emballie is not the Bearers, but the Kings; for the ſenſe of my ſpiritual Deſertions : If matter
and if we do not acknowledge the Great King of of Doctrine, There is for my Settlement in ſuch a
Heaven in the Voice of the Goſpel, we cannot
, Truth, There for the Conviction of fuch an Er-
but incur a Contempt. lh so mnou
ror, There for my Direction in ſuch a Practice :
When therefore we ſee God's Meſſenger in his If matter of Reproof, he doth not point at his
Pulpit, our Eye looks at him, as if it ſaid with Neighbour, but deeply chargeth himſelf: This
Cornelius, We are all here preſent before meets with my Dead-heartedneſs and Security,
Acts 10.33. God, to hear all things that are command- This with my Worldly-mindedneſs, This with my
ed thee of God: Whence cannot but Self-love and Flattery of mine own Eſtate, This
follow, together with an awful Diſpoſition of with my uncharitable Cenforiouſneſs, This with
Mind, a reverent Deportment of the Body; which my fooliſh Pride of Heart, This with my Hypo-
admits not a wild and roving Eye, a drouzy criſie, This with my neglect of God's Services and
Head, a chatting Tongue, a rude and indecent my Duty. Thus in all the Variety of the holy
Pofture ; but compoſes it ſelf to ſuch a Sight as Paſſages of the Sermon, the devour Mind is taken
may beſt befit a pious Soul in ſo religious an Em- up with digeſting what it hears ; and working it
ployment. Neither do we come as authorized ſelf to a ſecret Improvement of all the good Coun-
Judges to fit upon the Preacher, but as humble ſel that is delivered, neither is ever more buſie,
Diſciples to fit at his Feet.
Chod than when it ſits ſtill at the Feet of Chriſt. I can-
DES
ban
going on
not therefore approve the Practice (which yet I
ſee commonly received) of thoſe who think it
SECT. XXIV. O
no ſmall Argument of their Devotion, to ſpend
Szeris
on their Time of hearing, in writing large Notes
Everence cannot but draw on Attention ; we from the Mouth of the Preacher ; which, how-
need not be bidden to hang on the Lips of ever it may be an Help for Memory in the future,
him whom we honour. It is the Charge of the yet cannot (as I conceive ) but be ſome Prejua
Spirit, Let him that hath an Ear, bear : every one dice to our preſent Edification ; neither can the
hath not an Ear, and of thoſe that have an Ear, Brain get ſo much hereby, as the Heart loſeth.
every one heareth not. The Soul hath an Ear If it be ſaid, that by this means, an Opportunity
as well as the Body ; if both theſe Ears do not is given for a full rumination of wholſome Do-
meet together in one Act, there is no hearing : atrines afterwards : I yield it, but withall, I muſt
common Experience tells us, that when the Mind ſay, that our After-thoughts can never do the
Work
RE
Gerson

we
ments.
Serm. ad Ec-
clef. caute-
lam.
The Devout Soul.
267
Work ſo effe&tually, as when the lively Voice Devotion ſhould call our Eyes back, to what w
founds in our Ears, and beats upon our Heart; have done in our Infancy, and whereto we are
but herein I fubmit my Opinion to better Judg-ever obliged ; that our full Age may carefully en-
deavour to make our Word good, and may pur
us in mind of our ſinful Failings. That other Sa-
crament of our ſpiritual Nouriſhment, which our
SECT. XXVI.
Saviour (as his farewel) left us for a bleſſed Me-
morial of his Death and Paſſion, can never be ce-
HE Food that is received into the Soul by lebrated with enough Devotion. Far be it from
TH
the Ear, is afterwards chewed in the Mouth us to come to this Feaſt of our God, in our com-
thereof by Memory, concocted in the Stomach mon Garments ; the Soul muſt be trimmed up, if
by Meditation, and diſperſed into the Parts by we would be meet Gueſts for the Almighty. The
Conference and Practice; true Devotion finds Great Maſter of the Feaſt will neither abide us to
the greateſt Part of the Work behind: come naked, or ill clad : Away therefore, firſt
It was a juft Anſwer that Fohn Gerſon with the old beaſtly Rags of our wonted Cor-
reports, given by a French-man, who ruptions : due Examination comes in firſt, and
being ask'd by one of his Neighbours throughly ſearches the Soul, and finds out all the
if the Sermon were done ? No, faith he, it is ſecret Naſtineſs and Defilements that it hides
ſaid, but it is not done, neither will be, I fear, in within it; and by the Aid of true Penitence,
hafte. What are we the better, if we hear and ſtrips it of all thoſe loathſome Clouts, wherewith it
remember not? If we be ſuch Auditors as the was polluted ; Sin may not be cloath-
Jews were wont to call Sieves, that retain no ed upon with Grace; Foſhua's filthy Zecho 3.
Moiſture that is poured into them? What the bet-Garments muſt be pluck'd off, ere he
ter if we remember, but think not ſeriouſly of can be capable of precious Robes : here may be
what we hear ; or, if we practiſe not carefully no place for our ſinful Lufts, for our covetous De-
what we think of? Not that which we hear is fires, for our natural Infidelity, for our malicious
our own, but that which we carry away : al- Purpoſes, for any of our unhallowed Thoughts ;
though all Memories are not alike, one receives the Soul clearly deveſted of theſe and all other
more eaſily, another retains longer. It is not for known Corruptions, muſt in the next place in
every one to hope to attain to that Ability, that ſtead thereof, be furniſhed with ſuch Graces and
he can go away with the whole Fabrick of a Ser- holy Pre-diſpoſitions, as may fit it for ſo heavenly
mon, and readily recount it unto others; neither a Work. Amongſt the Graces requiſite, Faith
doth God require that of any Man, which he hath | juftly challengeth the firſt Place, as that which is
not given him. Our Deſires and Endeavours may both moſt eminent, and neceſſarily preſuppoſed
not be wanting where our Powers fail ; it will to the profitable Receipt of this Sacrament ; for
be enough for weak Memories, if they can ſo lay whereas the main End of this bleſſed Banquet is
up thoſe wholeſome Counſels which they receive, the ſtrengthening of our Faith, how ſhould that
as that they may fetch them forth when they have receive Strength, which hath not Being ? To de-
occaſion to uſe them ; and that what they want liver theſe facred Viands to an Unbeliever, is to
in the extent of Memory, they ſupply in the care put Meat into the Mouth of a dead Man: now
of their Practice: Indeed that is it, wherein lies therefore muſt the Heart raiſe up it ſelf to new
the Life of all religious Duties, and without | Acts of Believing, and muſt lay faſter hold on
which they are but idle Formalities : That which Chriſt, and bring him cloſer to the Soul ; more
the Philoſopher ſaid of all Vertue, I muſt ſay of ſtrongly applying to its ſelf, the infinite Merits of
true Godlineſs, that it conſiſts in Action ; our Sa- his moſt perfect Obedience, and of his bitter
viour did not ſay, Bleſſed are ye if you know theſe Death and Paſſion; and erecting it felf to a De-
sbings ; but, If ye know theſe things, bleſſed are ye if fire and Expectation of a more vigorous and live-
ge do them. The End of our Deſire of the ſincere ly Apprehenſion of its Omnipotent Redeemer
.
Milk of the Goſpel, is, that we may Neither can this Faith be either dead, or ſolitary;
grow thereby in the Stature of all Grace, but is ſtill really operative, and attended (as with
Ephef. 3. 9.
unto the fulneſs of God.
other Graces ) fo eſpecially with a ſerious Re-
pentance; whoſe wonderful Power is, to undo
our former Sins, and to mold the Heart and Life
SECT. XXVII.
to a better Obedience : a Grace ſo neceſſary, that
tado the want of it (as in extream Corruption of the
TH
HE higheſt of all God's Services are his Sa- Stomach) turns the wholſome Food of the Soul
craments; which therefore require the moſt into Poiſon : an impenitent Man therefore com-
eminent Acts of our Devotion. The Sacramenting to God's Board, is ſo far from benefiting him-
of Initiation, which in the firſt planting of a felf, as that he eats his own Judgment: Stand off
Church is adminiſtred only to thoſe of riper Age from this holy Table, all ye that have not made
and Underſtanding, calls for all poſſible Reve- your Peace with your God, or that harbour any
rence, and religious Addreſſes of the Receivers ; known in in your Bofom; not to eat is uncom-
wherein
the Primitive Times were punctually ob- fortable, but to eat in ſuch a ſtate is deadly; yec
fervant, both for Subſtance and Ceremony; now, reſt not in this Plea, that ye cannot come becauſe
in a ſettled and perpetuated Church, in which the ye are unreconciled; but ( as ye love your Souls)
Vertue of the Covenant deſcends from the Parent be reconciled that you may come.
to the Child, there ſeems to be no Uſe of our Another Grace neceſſarily pre-required, is Cha-
preparatory Directions: only, it is fit that our rity to our Brethren, and readineſs to forgive;
Lill 2
for
1 Pet. 2. 2.

268
The Devout Soul.
2011
wil sole
bas 299
B
for this is a Communion, as with Chriſt the Head, is my Saviour by all my Senſes here brought home
ſo with all the Members of his myſtical Body: to my Soul ? How is his Paffion lively acted be-
this is the true Love-feaſt of God our Saviour, fore mine Eyes ? For lo, my bodily Eye doth not
wherein we profeſs our felves inſeparably united more truly fee Bread and Wine, than the Eye of
both to him and his ; if there be more Hearts my Faith fees the Body and Blood of my dear
than one at God's Table, he will not own them; Redeemer; thus was his facred Body torn and
theſe holy Elements give us an Emblem of our broken ; thus was his precious Blood' poured out
ſelves : this Bread is made up of many Grains, in- for me, my Sins (wretched Man that I am )
corporated into one Maſs; and this Wine is the helped thus to crucifie my Saviour ; and for the
confluent Juice of many Cluſters ; neither do we diſcharge of my Sins would he be thus crucified :
partake of ſeveral Loaves, or variety of Liquors, neither did he only give himſelf for me, upon the
but all eat of one Bread, and drink of one Cup. Croſs, but lo, he both offers and gives himſelf
Here is then no place for Rancour and Malice; to me in this his bleſſed Inſtitution : What had
none for ſecret Grudgings and Heart-burnings; this general Gift been without this Application ?
Therefore, if thou bring thy gift to the Now my Hand doch not more ſenſibly take, nor
Matth. 5. 23. Altar, and there remembreſt that thy Bro- my Mouth more really eat this Bread, than my
orts ther bath ought againſt thee, leave there Soul doth ſpiritually receive, and feed on the
thy gift, and go thy way ; firſt be reconciled to thy Bro-Bread of the Bread of Life: O Saviour, thou are
ther, and then come and offer thy gift.is
the Living Bread that came down from Heaven ;
Neither may we do, as thoſe two emulous Com- thy Fleſh is Meat indeed, and thy Blood is Drink
manders of Greece did, who reſolved to leave their indeed. Oh that I may fo eat of this Bread, that
Spight behind them at Mount Athos, and to take I may live for ever. He that cometh to thee,
it up again in their return; here muſt be an ab- ſhall never hunger; he that believeth in thee
ſolute and free acquitting of all the Back-reckon- ſhall never thirſt: Oh that I could now ſo hun-
ings of our Unkindneſs
, that we may receive the ger, and ſo thirſt for thee, that my Soul could
God of Peace into a clear Boſome.
be for ever ſatisfied with thee; thy People of old
de
loans were fed with Manna in the Wilderneſs, yet they
1983
od odied ; that Food of Angels could not keep them
SECT. XXVIII. Una mwomt from periſhing; But Oh, for the hidden Manna,
ima od
od 200
which giveth Life to the World, even thy bleſſed
Efides theſe Graces there are certain holy felf, give me ever of this Bread, and my Soul ſhall
Prediſpoſitions ſo neceſſary, that without not die but live: O the precious Juice of the Fruit
them our Souls can never hope to receive true of the Vine, wherewith thou refreſheſt my Soul! Is
Comfort in this bleſſed Sacrament, whereof the this the Blood of the Grape ? Is it not rather thy
firft is an hungring and thirſting Defire after theſe Blood of the New Teſtament, that is poured out
gracious Means of our Salvation : What good for me? Thou ſpeakeſt, O Saviour, of new Wine
will our Meat do us without an Appetite Sure that thou wouldīt drink with thy Diſciples, in thy
ly without it there is no expectation of either Father's Kingdom, can there be any more preci-
Reliſh, or Digeſtion ; as therefore thoſe that are ous and pleaſant than this, wherewith thou cheer-
invited to ſome great Feaſt, care firſt to feed their eft the believing Soul? Our Palate is now dull
Hunger, ere they feed their Body ; labouring by and earthly, which ſhall then be exquiſite and
Exerciſe to get a Stomach, ere they employ it : celeſtial; but ſurely no Liquor can be of equal
ſo it concerns us to do here : and, as thoſe that Price or Soveraignty with thy Blood : Oh how
are liſtleſs, and weak ſtomached, are wont to whet unſavory are all earthly Delicacies to this heaven-
their Appetite with ſharp Sawces; fo muft we by ly Draught ! O God, let not the ſweet taſte of
the tart Applications of the Law, quicken our this ſpiritual Nectar ever go out of the Mouth of
Deſires of our Saviour here exhibited. ban sumy Soul : let the comfortable Warmth of this
Could we but fee our Sins, and our Miſeries by bleſſed Cordial ever work upon my Soul, even
Sin; could we ſee God frowning, and Hell gaping till, and in, the laſt Moment of my Diſſolution.
wide to ſwallow us, we ſhould not need to be Doſt thou bid me, O Saviour, Do this in Remem-
bidden to long for our Deliverer ; and every brance of thee? Oh, how can I forget thee? How can
Pledge of his Favour would be precious to us. I enough celebrate thee for this thy unſpeakable
Upon the Apprehenfion of our need of a Savi- Mercy? Can I ſee thee thus crucified before my
our, and ſo happy a ſupply thereof preſented unto Eyes, and for my fake thus crucified, and not
us, muſt needs follow a renewed Act of true remember thee? Can I find my Sins acceſſary
Thankfulneſs of Heart to our good God, that hath to this thy Death, and thy Death meritoriouſly
both given us his dear Son to work our Redempti- expiating all theſe my grievous Sins, and not re-
on, and his bleſſed Sacrament to ſeal up unto us member thee? Can I hear thee freely offering thy
our Redemption, thus wrought and purchaſed; ſelf to me, and feel thee graciouſly conveighing
and with Souls thus thankfully elevated unto God, thy ſelf into my Soul, and not remember thee
we approach with all Reverence, to that heavenly I do remember thee, O Saviour ; but, Oh that
Table, where God is both the Feaſt-Maſter and I could yet more effe&tually remember thee; with
the Feaft
. What intention of holy Thoughts, all the paſſionate Affections of a Soul fick of thy
whac fervour of Spirit, what depth of Devotion Love ; with all zealous Deſires to glorifie thee,
muft we now find in our felves? Doubtleſs, out with all fervent Longings after thee and thy Sal-
of Heaven no Object can be ſo worthy to take vation ; I remember thee in thy Sufferings, Oh
up our Hearts. What a clear Repreſentation is do thou remember me in thy Glory.blo
here of the great Work of our Redemption? How do
οποίοτί ο
SECT.
.

Tbe Devout Soul.
269
HA
3
sodo bas yilirorogivalisw ISM modulo dignout ni The reſult of all is, bas loota i smoo
Flow or as it was no vilot A devout Man is he that ever ſees the Inviſi-
od dosd be
SECT. XXIX. da wond ble, and ever trembleth before that God he ſees
Brezoito M eit: 29st od o bom that walks ever, here on Earth, with the God of
Aving thus buſied it ſelf with holy Thoughts Heaven; and ſtill adores that Majeſty with whom
in the time of the Celebration, the devout he converſes ; that confers hourly with the God
Soul breaks not off in an abrupt Unmannerlinefs, of Spirits in his own Language yer fo, as no Fa-
without taking leave of the great Mafter of this miliarity can abate of his Awe, nor Fear abate
heavenly Feaſt, but with a ſecret Adoration hum- ought of his Love. To whom the Gates of Hea-
bly bleſſeth God for fo great a Mercy, and hearti- ven are ever open, that he may go in at pleaſure
ly reſolves and deſires to walk worthy of the Lord to the Throne of Grace, and none of the Ange-
Jeſus, whom it hath received, and to conſecrate lical Spirits can offer to challenge him of too
it felf wholly to the Service of him that hath ſo much Boldneſs : whoſe Eyes are well acquainted
dearly bought it, and hath given it theſe Pledges with thoſe heavenly Guardians, the Preſence of
of its eternal Union with him.
whom he doth as truly acknowledge, as if they
The devout Soul hath thus ſupp'd in Heaven, were his fenfible Companions. He is well known
and returns home, yet the work is not thus done of the King of Glory, for a daily Suitor in the
after the Elements are out of Eye and Uſe, there Court of Heaven, and none fo welcome there,
remains a Digeſtion of this Celeſtial Food, by ho as he : he accounts all his Time loſt that falls be-
ly Meditation ; and now it thinks, Oh what a ſide his God; and can be no more weary of good
Bleſſing have I received to Day! no leſs than my Thoughts, than of Happineſs.
Lord Jeſus, with all his Merits; and in and with His Boſom is no Harbour for any known Evil ;
him, the aſſurance of the Remiſſion of all Sins, and it is a queſtion whether he more abhors Sin,
and everlaſting Salvation : How happy am I, if I or Hell ; his care is to entertain God in a clear
be not wanting to God and my ſelf ? How un- and free Heart, and therefore he thruſts the World
worthy ſhall I be, if I do not ſtrive to anſwer this out of Doors, and humbly beſeeches God to wel-
Love of my God and Saviour, in all hearty Af- come himſelf to his own : he is truly dejected, and
fection, and in all holy Obedience ?
vile in his own Eyes : nothing but Hell is lower
And now after this heavenly Repaſt, how do I than he; every of his Slips are hainous, every
feel my ſelf ? What Strength, what Advantage Treſpaſs' is aggravated to Rebellion : the Glory
hath my Faith gotten? How much am I nearer and Favours of God heighten his Humiliation
to Heaven than before ? How much faſter Hold | he hath look'd down to the bottomleſs Deep, and
have I taken of my bleſſed Redeemer? How much feen with Horror what he deſerved to feel ever-
more firm and ſenſible is my Intereſt in him? laſtingly ; his Cries have been as ſtrong, as his
Neither are theſe Thoughts and this Examina- Fears juſt ; and he hath found Mercy more rea-
tion the work of the next Inſtant only, but they dy to reſcue him, than he could be importunate :
are fuch, as muſt dwell upon the Heart ; and muſt his Hand could not be ſo ſoon put forth, as his
often folicite our Memory, and excité our Pra- Saviours, for Deliverance. The Senſe of this
&ice, that by this Means we may frequently re- Mercy hath raiſed him to an unſpeakable Joy,
new the Efficacy of this bleſſed Sacrament, and to a moſt fervent Love of ſo dear a Redeemer;
our Souls may batten more and more, with this that Love hath knit his Heart to ſo meritorious
ſpiritual Nouriſhment, and may be fed up to eter a Deliverer, and wrought a bleſſed Union be-
nal Life.
twixt God and his soul. That Union can no
more be ſevered from an infinite Delight, than
that Delight can be ſevered from an humble and
cheerful Acquiefcence in his munificent God;
SECT. XXX.
and now, as in an heavenly Freedom, he pours
out his Soul into the Boſome of the Almighty,
Heſe are the Generalities of our Devotion, in all faithful Sutes for himſelf and others; fo he
TH
which are of common Uſe to all Chriſti- enjoys God in the Bleſſings received, and returns
ans; there are beſides theſe certain Specialties of all zealous Praiſes to the Giver.
it, appliable to ſeveral Occaſions, Times, Places, He comes reverently to the Oracles of God,
Perſons : for there are Morning and Evening De- and brings not his Eye, but his Heart with him
votions, Devotions proper to our Board, to our not careleſly negligent in ſeeking to know the
Cloſet, to our Bed, to God's Day, to our own; revealed Will of his Maker, nor too buſily inqui-
to Health, to Sickneſs, to ſeveral Callings, to Re- ſitive into his deep Counſels ; not too remiſs in
creations ; to the Way, to the Field, to the the Letter, nor too peremptory in the Senfe :
Church, to our Home; to the Student, to the gladly comprehending what he may, and admi-
Soldier, to the Magiſtrate, to the Miniſter, to the ring what he cannot comprehend. Doth God
Husband, Wife, Child, Servant; to our own Per- call for his Ear? He goes awfully into the Holy
fons, to our Families; the Severalities whereof, Preſence, and ſo hears, as if he ſhould now hear
as they are ſcarce finite for Number, ſo are moſt his laft: catching every Word that drops from
fit to be left to the Judgment, and holy managing the Preachers Lips, ere it fall to the Ground, and
of every Chriſtian ; neither is it to be imagined, laying it up carefully where he may be ſure to
that any Soul which is taught of God, and hath fetch it. He fits not to cenfure, but to learn, yet
any acquaintance with Heaven, can be to ſeek in Speculation and Knowledge is the leaſt drift of
the particular Application of common Rules to his Labour ; nothing is his own but what he pra-
his own Neceſſity or Expedience,
Aiſes. Is he invited to God's Feaſt? He hates

270
The Devout Soul.
to come in a foul and ſlovenly Dreſs; but trims ſtrength of that Meal walks vigorouſly and cheer-
up his Soul, ſo, as may be fit for an heavenly fully on towards his Glory. Finally, as he well
Gueft: neither doth he leave his Stomach at home knows that he lives, and moves, and hath his Be-
cloied with the World, but brings a ſharp Appe- ing in God, ſo he refers his Life, Motions, and
tite with him ; and ſo feeds as if he meant to Being wholly to God ; fo acting all Things, as if
live for ever. An earthly Delicates are unſavory God did them by him ; ſo uſing all Things, as one
to him, in reſpect of that Celeſtial Manna : ſhort- that enjoys God in them; and in the mean time
ly, he ſo eats and drinks, as one that fees him- ſo walking on Earth, that he doth in a fort carry
ſelf ſet at Table with God, and his Angels; and his Heaven with him.
ariſes and departs full of his Saviour ; and in the
003 to mitignollido
foil rigou a servis 2007
bonispor foste ay
SHTE NE TE 501VI
to 11313 ous alba Vivi bra lite bali utori i novia the bag de todo
Karsti sogb5 worrias y chi chob
coolantott a
to be the last ce navob OHE
Oo ni 1310 DTD logo to ob o ponto de todas
Smow BREV 2 Subu bus od 90s romski
darslet out at the GORE-on babastola ich loogia sent
2009 DOT od to be a historii woa binho VI
and to as rodas stary, Alt on lado bovidesi ilavella
tnwone was not that mod di tanti bosan biens
the bodds some of the saibas ante sto momento losed
has been to
do tipo de
whistorinis
bhow to bolstebre Hello Was bus bona 10
swoj boodbold video button 300 id towns or
sobre
Flasbobojub yaad ste iskoristianos
wol al Bulgation wo air niteliv
Svetonied is aqil all to uove down
qillede so begs ai aglott
adgios bad 16
Sokol Bisitas ar dorio
WOH Son
zich es amor
FO
- Som Nobiotsd a long
ISTOGEL ballroo oranid ostala and ylde xohids Wrisis
hot hoolokon bloc boshid
Slucobla Bis 10 moquillows
etd) 30
ST
totuotte2 - 3x bu yolda bir
Pont de Montspolitik dhe
otsa be bi to do notast from sobre una sold aid to on
Colostrand Hospitals, i 90m bromso vestial
one or a 7070 Vilod sugg us go bst uden bestellino
055 tron do bastbox
boste och
THE
obstávalo
boathooneid. chilomi loodame,
og oboro
Ens
Tel Art motos 4dboontlader 3130
Cottorios bandido e ofroizowo do zodiiton Geloo
endi basta bilo ni hovothai ils og samolume da bi sita
ovlab
Gels 2529 I o si to zaisliud nistruo dlarz zobilados
20 21 229
Bogor good oldtid
and business to
Me To
Sila wondlook alle oplyon TIẾNG CHUÔNG COI DU
onditor
Tot slot 2 ไปะ
obchodu
alimet d'ar quebeid ontvin
sensione 00 lbst
ដ្ឋ
hoc
od dwanita afinitely 30
wont Ents
wo bodo no oboe Care este asimismo si
hot 2007
2qozba
Voto gato aid to use og til
Dar soos distiyo, ali morgon o present bandang boob to the
od sdsd stora la qual laboratori
dois debeline book
5 would be hostel
totoo late to 509
DOD07 busiva oral, tin
271
THE. Jono MONT
REMEDY of DISCONTENTMENT:
Or, A TREATISE of CONTENTATION,
In whatſoever Condition : Fit for theſe fad and troubled Times.

By Jos. Hall, D. D. and B. of N.
W
To the Chriſtian READER, Grace and Peace.
HAT can be more ſeaſonable, than when all the World is ſick of Diſcontentment, to
give Counſels and Receits of Contentation ? Perhaps the Patient will think it a time
ill choſen for Phyſick, in the midſt of a Fit : But in this caſe we muſt do as we may.
I confeſs, I had rather have ſtayed till the Paroxiſm were happily over ; that ſo the
Humours being ſomewhat ſettled, I might hope for the more kindly Operation of this wholfome Me-
dicine. But partly my Age and Weakneſs, deſpairing to out-live the Publick Diſtemper; and partly my
Judgment ( croſſing the vulgar Opinion for the ſeaſon of ſome kind of Receits) have now put me up
on this ſafe and uſeful Preſcription : God is my Witneſs, that I wrote this in the depth of mine
own Afflictions, ( the Particulars whereof, it were unſe aſonable to trouble the World withal ) as one
that meant to make my ſelf my own Patient, by enjoining my ſelf to that Courſe of Remedies, that I
preſcribe to others ; and, as one, who by the powerful working of God's Spirit within me, labour to
find my Heart framed to thoje holy Diſpoßtions which I wiſh and recommend to every Chriſtian Soul :
If there be no Remedy but the worſt of outward Troubles muſt afflict us ; it ſhall be happy yet, if we
may find inward Peace in our Bofoms : which ſhall be, if we can reconcile our ſelves to our offended
God, and calm our Spirits to a meek undergoing of thoſe sufferings, which the Divine Providence
hath thought fit to meaſure forth unto us : this is the main drift of this enſuing Labour. Now the
Jame God, who hath, in theſe bluftring Times, put into my Fleart theſe quiet Thoughts of holy Contenta-
tion, bleſs them in every Hand that ſhall receive them, and make them effe&tual to the Good of every
Soul, that ſhall now, and hereafter entertain them; that fo tbeir gracious Proficiency may in the Day
of the Appearance of our Lord Jeſus, add to the Joy of my Account ; who am the unworthieſt of the
Servants of God, and his Church,
zato to stodnot.10051.S
Collegib 02.18

J. N.
The CONTENTS of the ſeveral SECTIONS following.
Sect. I.
TH
HE excellency of Contentation; and | Sect.XIII. Conſideration of how little will ſuffice Nature.
how it is to be bad.
Sect. XIV. Conſideration of the Inconveniences and Mi-
Sect. II. The contrariety of Eftates wherein it is to be ſeries of Diſcontentment.
exerciſed.
Sect. XV. The gracious Viciſſitudes of God's Favours
Sect. III. Who they are that know not how to want, and and Afflictions.
be abaſed.
Sect. XVI. Conſideration of the great Examples of Con-
Sect. IV. Who they are that know how to want.
tentation, both without and within the Church of God.
Sect. V. Conſiderations leading to Contentation; and Sect. XVII. Contentment in Death it ſelf.
firſt the Confideration of the fickleneſs of Life, and of all Sect. XVIII. The Miſeries and Inconveniences of the
earthly Commodities ; Honour, Beauty, Strength, &c. continued Conjunction of the Soul and Body.
Sect. VI. Conſideration of the unſatisfying Condition of Sea. XIX. Holy Diſpoſitions for Contentment; the firſt
theſe worldly Things.
whereof, Humility.
Sect. VII. The danger of the too much Eſtimation of Sect. XX. 2. Self-reſignation.
theſe earthly Comforts.
Sect. XXI. 3. The true inward Riches.
Sect. VIII. The Conſideration of the Divine Providence, Sect. XXII. Holy Reſolutions : and, 1. That the pre-
ordering, and over-ruling all Events.
Sent Eſtate is beſt for us.
Sect.IX. The Conſideration of the worſe Condition of others. Sect. XXIII. 2, Reſolution to abate of our Deſires.
Sect. X. The Conſideration of the Inconveniences of great Şect. XXIV. 3. Reſolution to inure our ſelves to digeſt
Eſtates ; and therein firſt their Cares.
Smaller Diſcontentments.
Sec. XI. The danger of the Diſtempers, both bodily and Se&. XXV. 4. Reſolution, to be frequent and fervent in
Spiritual, that follow great Means; and the Torment Prayer.
in parting with them.
Sect. XXVI The Difficulty of knowing how to abound;
Sect. XII. Conſideration of the Benefits of Poverty. and the ill Conſequences of the nut knowing it.
The


272
The Method of the TREA TISE:
9140f səſ s? otaqa : JUVM 04 MOH
Suracouz u NOLLVIN LINO
DIVJAÐI əq ynue anaqat €3f17 fo sala4fdən?a 391 fo
Cares.
Fears of the fing
pzodfod u pulpijo aq 01 MOH
without } the Church of God
What it is to know how to want, and to be abaſed.
1. Conſiderations,
MOLTA
11. Of the valuation of earthly Things ;
the
29 FIT bulan
Tranſitorineſs of Life, Volusdw m
Honour, Beauty,
Strength, Pleaſure.
Unſatisfying Condition of them.
-Danger of over-eſteeming them.
2. Of Divine Providence over-ruling all
Events.
3. Of the worſe Condition of others.
4. Of the Inconvenience of great Eſtates.
Cares,
S.
Danger of bodily.
Diſtemper ? Spiritual. O
Torment in parting.
Account.
s. Of the Benefits of Poverty.
Free-
dom
keeping
from
loſing
6. Of how little will ſuffice Nature.
7. Of the Miſeries of Diſcontentment.
8. Of the Viciſſitudes of Favours and
Croſſes.
9. Examples of Contentation
without
within
.
2. Diſpoſitions.
Forlad po sisin
I. Humility. patutul
2. Self-reſignation. 1909
allora Zunigung
3. True inward Riches.
posodes
(3. Reſolutions.
1. That our preſent Condition is best
for us.
2. Reſol. to abate of our Deſires.
* 3. Refol. to digeſt Smaller Inconveni-
Troy 4. Reſol
. to be frequent and fervent in
Prayer.
Σπού
ſ Neceſſity and Benefit of Death.com
Remedies Conſcience of a well-led Life.
againſt Final Peace with God.
the Ter- < Efficacy of Chriſt's Death applied. All
rors of į Comfortable expectation of certain Re Hellows
ho
Death.
ſurrection : 'and an immediate Vi-
fion of God.
น 215559 สาระสงรแต่
hoa lust to bolje
zugleich
Miſeries and Defilement of Sin Original.
Proneneſs to Sin.
Inconvenien-
Difficulty of doing well. gibt
de vita XX ces of the con-
e com Dülneſs of Underſtanding.
TUY
tinued Con-
Perpetual Conflicts.
sagot and semioto ni MUH JIX junction of
Vi talousa po IIX junction of Sollicitude of Cares.
Soul and Bo- Multiplicity of Paſſions
Hozi to abound. Midyo in vul Retardation of Glory.

Co to boobs
ences.
Fraf 11 quoace fo

បង
273
THE
Remedy of Diſcontentment.
Dildo
I
ach us
of this Diet, Give me neither Poverty
SECT. I.
nor Riches ; feed me with the food of my Prov. 30.8.
meet allowance : Lo, he that had alí,
The Excellency of Contentation ; and how it is to deſired rather to have but enough : and if any
be bad.
Eftate can afford Contentment in this Life, fure-
ly this is it, in the Judgment and Ex-
F there be any Happineſs to be found upon perience of the wiſeſt Heathen. But Senec, de
Earth, it is in that which we call Contenta- i foraſmuch as this equal Poiſe is hard- Tranqui.
tion : this is a Flower that grows not in eve- ly attainable by any Man, and is
ry Garden: The great Doctor of the Gen more proper for our Wiſhes and Speculation,
tiles tells us that he had it ; I have than for our Hopes, true Wiſdom muft
Phil. 4. 11
learned (faith he) in what eſtate ſoever fo to compoſe our felves, that we may be fit to
"Euc.gov,
I am,
therewith to be content ; I know entertain the Diſcontentments, and Dangers of
Verſe 12.
μεμύημαι. .
how to be abaſed, and I know how to thofe Exceſſes and Defects, which we cannot but
abound. Lo, he could not have taken meet with in the Courſe of our mortal Life:
out this Leſſon, if he had not learn’d it; and he and ſurely we ſhall find that both Extreams are
could not have learn’d it of any other than his Enemies to this good Temper of the Soul : Pro-
Maſter in Heaven. What Face foever Philofo- ſperity may diſcompoſe us, as well as an adverſe
phy may ſet upon it, all Morality cannot reach Condition; the Sunthine may be as troubleſome
it; neither could his learned Gamaliel, at whoſe to the Traveller, as the Wind or Rain; neither
Feet he fate, have put this Skill into him: no, know I whether is more hard to manage of the
he learn’d it ſince he was a Chriſtian, and now two ; a dejected Eſtate, or a proſperous ; whe-
profefſeth it. So as it appears, there is a Divine ther we may be more incommodated with a refty
Art of Contentation to be attained in the School of Horſe, or with a tired one: Let us begin with
Chriſt; which whoſoever hath learn'd, hath taken that which Nature is wont to think moſt difficult;
a Degree in Heaven, and now knows how to be that contrary to the Practice of Learners, we may
happy both in Want and Abundance,
try to take out the hardeſt Leſſon firſt. Let us
therefore learn in the firſt place how to want.
SECT. II.
SECT. III.
The Contrariety of Eſtates wherein Contentation is to
be exerciſed.
How many do not know how to want.
loo
; (Ould we teach Men how not to want, we
we know not what we would have; and
when we have it, we know not how to like it : ſeeks to have, and hates to lack: could we give
we would be happy, yet we would not die; we an Antidote againſt Poverty, it would be too pre-
would live long, yet we would not be old; we cious: And why can we not teach Men even this
would be kept in order, yet we would not be cha- Leſſon too? The Lord is my Shepherd,
ſtiſed with Afliion; we are loth to work, yet faith David, therefore can I lack no-
Pſalm
are weary of doing nothing ; we have no liſt to
we have no liſt to thing: and moſt ſweetly elſewhere, o
the
ftir, yet find long fitting painfal; we fear the Lord, ye that be bis Saints, for Pfal. 34.9,10.
Se fedeas re-
have no mind to leave our Bed, yet they that fear him, lack nothing : The
find it a kind of Sickneſs to lie long; Lions do lack and ſuffer hunger, but they which ſeek the
we would marry, but would not be Lord Shall want no manner of thing that is good : Ler
ris; fi mul-
troubled with houſhold Cares; when God be true, and every Man å liar : Certainly, if we
tum fedeas,
labor eſt.
once we are married, we wiſh we were not wanting to God in our fear of him, in
had kept ſingle : If therefore Grace our faithful reliance upon him, in our conſciona-
have ſo maſtered Nature in us, as to ble ſeeking of him ; he whoſe the Earth is, and
render us content with whatever Condition, we the fulneſs of it, would not ſuffer our careful En-
have attained to no ſmall Meaſure of Perfection. deavours to go weeping away : but if it fo fall
Which way foever the Wind blows, the skilful out that his moſt wiſe Providence finds it better
Mariner knows how to turn his Sails to meet it ; for us to be held ſhort in our worldly Eſtate, (as
the Contrariety of Eſtates to which we lie open it may be the great Phyſician ſees it moſt for our
here, gives us different Occaſions for the Exerciſe Health to be kept faſting ) it is no leſs worth our
of Contentation : I cannot blame their Choice, who learning to know how to want; for there is ma-
deſire a middle Eſtate betwixt Want and Abun- ny a one that wants, but knows not how to want,
dance, and to be free from thoſe Inconveniences and therefore his Need makes him both offenſive
which attend both Extreams: Wiſe Solomon was and miſerable. yang
M m m m
There
TH
HE Nature of Man is extreamly querulous Chould have Diſciples enow ; every Man


33. I.
quies et
magna labo-
Tert. Carm
274
Of Contentation.

want.
Job
There are thoſe that are poor and proud; one they know not how to do; there is a Skill in
of the wiſe Man's three Abominati- wanting which they have not ; thoſe only know
Ecclus. 25. 2. ons; fooliſh Laodiceans that bear them- how to want, that have learn'd to frame their
ſelves for rich, encreaſed with Goods, Mind to their Eſtate ; like to a skilful Muſician
Rev. 3.17
and lacking nothing; when they are that can let down his Strings a Peg lower when
no other than wretched, and miſerable, and poor, the Tune requires it; or, like to ſome cunning
and blind, and naked; theſe Men know not how Spagirick, that can intend or remit the Heat of
to want, their Heart is too big for their Purſe; his Furnace according to Occaſion. Thoſe, who
and ſurely Pride, though every where odious, yet when they muſt be abaſed, can ſtoop ſubmilly,
doth no where ſo ill as in Rags.ulb todas like to a gentle Reed, which when the Wind blows
There are thoſe that are poor and envious ; | ſtiff, yields every way; thoſe that in an humble
looking with an evil Eye upon the better Fare of Obeiſance can lay themſelves low at the Foot of
others; as ſurely this Vice dwels more commonly the Almighty, and put their Mouth in the Duft;
in Cottages than in Palaces. How diſpleaſedly that can patiently put their Necks under the Yoak
doth the Beggar look upon the larger Alms of of the higheſt; and can ſay with the
his Neighbour; grudging to another what ever Prophet, Truly this is my Sorrow, Jer. 10.19.
falls beſides himſelf, and miſliking his own Dole, and I muſt bear it'; thoſe that can
becauſe the next hath more; whoſe ſmile upon their Afíictions, rejoycing in Tribu-
Mat. 20.15.
Eye, with the diſcontented Labour-lation, ſinging in the Goal with Paul and Silas at
ers, is evil, becauſe his Maſter's is Midnight ; laſtly, thoſe that can improve Miſery
good; neither do theſe Men know how to to an Advantage, being the richer for their want,
Oglia
bettered with Evils, ſtrengthned with Infirmities
There are thoſe that want diftruftfully, mea and can truly ſay to the Almighty, I know that
furing the merciful Proviſion of the Almighty by of very faithfulneſs thou haft áflicted me. Ne-
the line of their own Senſe; as the Samaritan ver could they have come out fo pure Metal, if
Peer, when in the Extremity of a preſent Famine they had not paſſed under the Hand of the Re-
he heard the Prophet foretel a fudden finer; never had they proved fo toward Children,
2 Kings 7. 2. Plenty ; Bebold, if the Lord would make if they had not been beholden to the Rod: thefe
Windows in Heaven, might this thing be? are they that know how to want, and to be aba-
There are thoſe that want impatiently; re- fed ; and have effe&tually learned to be content
pining at God's dealing with them, and making with the meaneſt Condition too.: which happy
their own impotent Anger guilty of a further Ad Temper that we may attain, there will be uſe of,
dition to their Miſery ; as the diſtreſſed King of 1. Certain Conſiderations ; 2. Certain Diſpoſiti-
Iſrael, in a deſperate Senſe of that ons; and, 3. Certain Reſolutions : theſe three
2 Kings 6.33. grievous Dearth ; Behold, this evil is ſhall be as the Grounds and Rules of this our Di-
fhof the Lord, what ſhould I wait on the vine Art of Contentation. bus tha me Titoda esta
O Lord any longer ? And thoſe wretched
Rev. 16.9
Ones, who when the fourth Angel
had poured out his Vial upon the
SECT. V.
Sun, being ſcorched with the extremity of the
Heat, blaſphemed the God of Heaven: in this coisasporianockse
kind was that ſinful Tetchineſs of Fonah: when I The Confideration of the Fickleneſs of Life, and all
ſee a poor Worm that hath put it ſelf
out of the cool
earthly Commodity.
Cell of the Earth wherein it was lodged, and now uolunup insan5 DEMO IH?
being beaten upon by the Sun Beams, lies wrig- THE firſt Confideration ſhall be of the juſt
ling upon the bare Pach, turning it ſelf every
way in vain; and not finding ſo much as the doubtleſs is ſuch, as that the wife Chriftian can-
Shade of a Leaf to cover it ; I cannot but think not but ſet a low Price upon them, in reſpect,
of that freering Prophet, when wanting the Pro- firft, of their Tranſitorineſs ; fecondly, of their
tection of his Gourd he found himſelf ſcalded Inſufficiency of Satisfaction ; thirdly, the Danger
with that ſtrong Reflection ; looking up wrath of their Fruition. paids to 1590
fully towards that Sun from whom he ſmarted, At the beſt, they are but glaſſie Stuff, which
could ſay to the God that made the finer it is, is ſo much more brittle ; yea, what
Jonah 4,9. it
, I do well to be angry, even to other than thoſe gay Bubbles, which Children
boog zi the death, ."
are wont to raiſe from the mixed Soap and Spit-
Laſtly, there are thoſe that are poor and dif- tle of their Walnut-ſhell; which ſeem to repre-
honeſt, even out of the very ſuggeſtion of their fent pleaſing Colours, but in their flying up in-
want ; it was the Danger hereof that made Agur ftantly vaniſh? There is no Remedy; either they
Mon the Son of fakeh pray againſt Periury, muſt leave us, or we muſt leave them. Weil
Prov. 30. 9. Left I be poor, and ſteal;
and (by for- may we ſay that of the Pſalmiſt, which Campian
Histol i fwearing it) take the Name of God in was reported to have often in his Mouth; My
sad ji abu vain.
Chiw sont aid
Soul is continually in my hands; and who knows whe-
ther it will not expire in our next breathing ? How
10 207 Some
Tug od od yer many have ſhut their Eyes in an healthful Sleep,
Borowa SECT. IV.
qolad os dels who have waked in another World? We give
usta Who they are that know how to want. imtar too large ſcope to our Account, whilſt we rec-
wood SW ad ontossy kon ſeven Years for a Life; a fhorter Time
Heſe and perhaps others do and muſt want, will ſerve; whilſt we find the Revolution of
but in the mean time they do that which leſs than half thoſe Years to have diſpatched
II.
Ć T.
.
T'
five

Of Contentation.
275
Vitellius.
Æl. Pertinax.
1276. Great
gor. 1o. In-
nocent 5.
31.
* five Cæfars and five Popes; Nay, dovicus Vives (faid of Scholaſtical Di- Ludo. Vives
*Galba.Otho. who can affure himſelf of the next vinity, Cui fumus eft pro fundamento :
in 3. de Ci-
vit, cenſura
Moment ? It is our great Weakneſs, It is built upon Smoak, how can it notatus Val-
if we do not look upon every Day be kept from vaniſhing ?
lofillo.
Didius, An.
no D. 1275, as our laſt: Why ſhould we think As for Beauty, what is it, but a
our felves in a better Condition than daſh of Natures Tindure laid upon the Skin, which
the choſen Vefſel, † who deeply pro- is ſoon waſh'd off with a little Sickneſs. What
teſted to die daily? What a poor but a fair Bloſſom, that drops off ſo ſoon as the
Hadrian 5.
Johan. 20.
Complaint was that of the great Fruit offers to ſucceed it? What but a Flower,
vel 21. Nic Conqueror of the Fews, Titus Veſpa- which with one hot Sun-Gleam weltretk and
cholaus 3.
fian, who putting his Head out of his falls ? He that had the choice of a
+ 1 Cor. 15
Prov. ult.
fick Litter, querulouſly accuſed Hea- thouſand Faces, could ſay, Favour is
penult.
ven, that he muſt die, and had not deceitful, and Beauty is Vanity.
deſerved it ; when he might have found it Guilt Laſtly, for Strength, and Vigour of Body, if
enough that he was a Man; and therefore by the it could be maintained till our old Age, Alas, how
very Sentence of Nature condemned, I know not foon is that upon us, ere we be aware ! How doth
whether to live or die.
it then ſhrivel our Fleſh, and looſen our Sinews,
Indeed, what can we caſt our Eyes upon, that and cripple our Joints! Milo, when he look'd up-
doth not put us in mind of our Frailty ? All our on his late brawny Arms, and ſaw them now
Fellow-Creatures die for us, and by us: the Day grown lank and writhled, lets fall Tears, and be-
dies into Night; the Trees, and all other Plants wrays more Weakneſs of mind, than he had be
of the Earth, ſuffer a kind of Autumnal Mortali-fore bodily Strength : But how often doth Sick-
ty; the Face of that common Mother of us all, neſs prevent the Debilitations of Age; pulling the
doth at the leaſt, in Winter, reſemble Death: but ſtrongeſt Man upon his knees, and making him
if the Angel of Death ( as the Jews term him) confeſs
, that Youth, as well as Childhood is Va-
fhall reſpite, and reprieve us for the time ; Alas !nity.
how eaſily may we have over-lived our Com As for Pleaſure, it dies in the Birth,
forts? If Death do not ſnatch us away from them, and is not therefore worthy to come Ecclef. 11.10.
how many thouſand means of Caſualties, of Ene- into this Bill of Mortality.
mies, may ſnatch them away from us? He that Do we then upon fad Conſideration fee and
was the greateſt Man of all the Sons of the Eaſt, feel the manifeſt Tranſitorineſs of Life, Riches,
within a few Days became a Spectacle and Pro- Honour, Beauty, Strength, Pleaſure, and what-
verb of Penury, which ſtill ſticks by him, and ſo ever elſe can be dear and precious to us in this
ſhall đo to the Worlds end, As poor as Job. World, and can we dote upon them ſo, as to be
The rich Plain of Forean, which too much dejected with our parting from them
overnight was as the Garden of the Our Saviour bids us conſider the Lil-
Lord, is in the Morning covered lies of the Field ; and he that made Matth. 6. 28.
Deut. 29. 23 over with Brimſtone, and Salt, and both, tells us, that Solomon in all his
burning : Wilt thou cauſe thine Eyes Glory was not arraied like one of theſe : Surely,
to fly upon that which is not ? faith full well are they worth our conſidering. But if
wiſe Solomon : For Riches certainly make them- thoſe Beauties could be as permanent, as they are
ſelves Wings, they fly away as an Eagle towards glorious, how would they carry away our Hearts
Heaven: if we have Wings of Deſire to fly after with them ? Now their fading Condition juſtly
them, they are nimbler of flight to outſtrip us, abates of their Value: Would we not ſmile at the
and leave us no leſs miferable in their loſs, than Weakneſs of that Man, that ſhould weep and
we were eager in their purſuit.
howl, for the falling of this Tulip, or that Roſe,
As for Honour, what a meer Shadow it is ? Up- abandoning all Comfort for the loſs of that, which
on the leaſt Cloud interpoſed, it is gone, and he knows muſt flouriſh but his Month? It is for
leaves no mention where it was: the ſame Sun Children to cry for the falling of their Houſe of
fees Haman adored in the Perſian Court, like fome Cards, or the miſcarriage of that painted Gew-
earthly Deity; and like ſome baſe Vermin waving gaw, which the next Shower would have defaced.
upon his Gibber : Do we ſee the great and glo- Wiſe Chriſtians know how to apprize good
rious Cleopatra, ſhining in the pompous Majeſty of Things according to their continuance, and can
Egypt ? Stay but a while, and ye ſhall ſee her in therefore ſet their Hearts only upon the inviſible
the Duſt and her two Children, whom ſhe proud Comforts of a better Life, as knowing that the
ly ſtiled the Sun, and the Moon, driven like mi- Things which are not ſeen, are Eternal.
ſérable Captives, before the Chariot of their Con-
queror : Man being in honour abi-
deth not, faith the Pſalmijt, he pe-
SECT. VI.
riſheth, but his Greatneſs (as more
frail than he) is oftentimes dead and buried be- Confideration of the unſatisfying Condition of all worldly
fore him, and leaves him the ſurviving Executor
Things.
of his own Shame.
It was eaſie for the captive Prince, to obſerve
in the Chariot-wheel of his Victor, that when
one Spoak roſe up, another went down, and both ture hath condemned them unto, were they (the
theſe in ſo quick a Motion, that it was ſcarce di- very Memory whereof periſheth with their fatie-
itinguiſhed by the Eye.
ty) as laſting, as they are brittle : yet what Com-
Well therefore may we fay of Honour, as Lu- fort could they yield for the Soul to reſt in?
Mmm m 2
Alas!
Gen. 15.10.
Prov. 13. 5.


Pfal. 49. 12.
B from the Filialen efter which the cor pred
276
Of Contentation.

Events.
Alas! their Efficacy is too ſhort to reach unto a been for our Wealth, may be unto us an occaſion
true Contentation ; yea, if the beſt of them were of falling : Leo the fourth Emperor of Conſtantinople,
perpetuated unto us, upon the faireft Conditions, delighted extreamly in precious Stones, with theſe
that this Earth can allow, how intolerable tedi- he embeliſhes his Crown, which being worn cloſe
ous would it prove in the Fruition ? Say that God to his Temples, ſtrikes ſuch a cold into his Head;
were pleaſed to protract my Life to the length of that cauſeth his Bane : yea, how many with the
the Age of the firſt Founders of Mankind, and too much love of theſe outward Things have loft,
fhould® (in this ſtate of Body) add hundreds of not their Lives only, but their Souls? No Man
Years to the Days of my Pilgrimage : Woe is me, can be at once the Favourite of God and the
how weary ſhould I be of my felf
, and of the World; as that Father ſaid truly : or, as our Sa-
World ? I, that now complain of the Load of fe- viour in fuller Terms, No Man can ſerve two
venty one Years, how fould I be tired out, ere Maſters, GOD and Mammon: ſhortly, the
I could arrive at the Age of Parre ? But before I World may be a dangerous Enemỳ, a ſure Friend
could climb up to the third Century of Johannes | it cannot be.
de Temporibus, how often ſhould I call for Death, If therefore we ſhall, like wiſe Men, value
not to take up, but to take off my Burthen, and Things at their due Prizes, ſince we are convinced
with it, my felf? But if any, or all theſe earthly in our felves, that all theſe earthly Comforts are
Bleſſings could be freed from thoſe Grievances, fo tranſitory in their Nature, ſo unſatisfying in
wherewith they are commonly tempered, yet how their Uſe, and ſo dangerous in their Enjoying,
little ſatisfaction could the Soul find in them how little reaſon have we to be too much affected
What are theſe outward Things, but very Lug- with foregoing them? Our Blood is dear to us,
gage, which may load our Backs, but cannot as that wherein our Life is, yet if we find that it
lighten our Hearts ? Great and wife Solomon, that is either infected, or diſtempered, we do willing-
had the full Command of them all, cries out, Va- ly part with it in hope of better Health: How
nity of Vanities; and a greater Monarch than much more, with thoſe Things, which are farther
he, ſhuts up the Scene with, I have been all from us, and leſs concerning us?
things, and am never the better : All theſe are of
too narrow an Extent to fill the capacious Soul
of Man ; the Deſires whereof are enlarged with
SECT. VIII.
enjoying, ſo as the more it hath, the leſs it is fa-
tisfied, neither indeed can it be otherwiſe : the Confideration of the Divine Providence ordering all
Eye, and the Ear, are but the Purveyors for the
Header If therefore the Eye be not fatisfied with Trovidence which ordereth all Events both
THE -
Eccl. 1. 8.
how ſhall the Heart ſay, It is enough? | in Heaven and Earth, allotting to every Creature
Now who would ſuffer himſelf to be his due Proportion, ſo over-ruling all Things to
too much diſquieted with the loſs of that, which the beſt, that we could not want, if he knew it
may vex him, but cannot content him? We do better for us to abound : this Station he hath ſet
juftly ſmile at the Folly of that vain Lord, of us in, this Meaſure he hath ſhared out to us, whoſe
whom Petrarch ſpeaks, who when an Horſe which will is the Rule of Good; what we have therefore
he dearly loved, was ſick, laid that Steed of his, cannot but be beſt for us. The World is a large
on a filken Bed, with a wrought Pillow under Cheſs-board, every Man hath his Place aſſigned
his Head, and cauſed himſelf (then afflicted with him : one is a King, another a Knight, another a
the Gout) to be carried on his Servants Shoulders Pawn, and each hath his ſeveral Motion; with-
to viſit that dear Patient; and, upon his deceaſe, out this Variety, there could be no Game played;
mourned folemnly for him, as if it had been his a skilful Player will not ſtir one of theſe Chips,
Son. We have laugh'd at the Faſhion of the but with intention of an Advantage ; neither
Girls of Holland, who, having made to themſelves thould any of his Men either ſtand, or move, if in
gay and large Babies, and laid them in a curious any other part of that Checker, it might be in
Cradle, fain them to ſicken and die, and cele- more hope to win.
brate their Funeral with much Paffion: ſo fond
There is no Eſtate in this world which can be
are we, if having framed to our ſelves imaginary univerfally good for all, one Man's Meat may be
Contentments here, in the World, we give way another Man's Medicine, and a third Man's Poi-
to immoderate Grief in their miſcarriage. ſon; a Turk finds Health and Temper in that Opi-
um, which would put one of us into our laſt
Sleep. Should the Plough-man be ſet to the Gen-
SECT. VII.
tleman's Fare, this Chicken, that Partridge or
Pheaſant, would (as over-ſlight Food) be to
The Danger of the love of theſe earthly Comforts. foon turned over, and leave his empty Stomach
to quarrel for ſtronger Proviſion : Beef is for his
Either are theſe earthly Comforts more de- Diet ; and if any Sawce needs beſides his Hunger,
fective in yielding full ſatisfaction to the Garlick : every Man hath, as a Body, ſo a Mind
Soul, than dangerous in their over-dear Fruition: of his own; what one loves is abhorred of ano-
for too much Delight in them, robs us of more ther; the great Houſe-keeper of the World knows
folid Contentments; the World is a cheating how to fit every Palate with that which either is,
Gameſter, ſuffering us to win at the firſt, that at or ſhould be agreeable to it, for Salubriety, if not
laſt he may go away with all. Our for Pleaſure : lay before a Child a Knife, and a
Pſal. 69. 22.
very Table may be made our Snare ; Rod, and bid him take his choice, his Hand will be
and thoſe Things which ſhould have ſtraight upon that Edge-tool, eſpecially, if it be a
little


Of Contentation.
277
IN
little gilded and glittering; but the Parent knows great and learned King Alfred was the better all
the Rod to be more ſafe for him, and more bene- his Life after for his hidden Retiredneſs in a
ficial: we are ill Carvers for our felves, he that poor Neatheard's Cabbin, where he was ſheltered,
made us, knows what is fit for us, either for Time, and ſometimes alſo chidden by that homely Dame:
or Meaſure, without his Providence not an Hair neither was it an ill wiſh of that wiſe Man, that
can fall from our Heads; we would have bodily all great Princes might firſt have had ſome little
Health, I cannot blame us : What is the World taſte, what it is to want, that ſo their own Expe-
to us without it? He whoſe we are, knows Sick-rience might render them more ſenſible of the
neſs to be for the Health of the Soul: Whether Complaints of others.
ſhould we in true Judgment defire? We wiſh to Man, though he be abſolute in himſelf, and
live, who can blame us? Life is ſweet, but if our ſtand upon his own bottom, yet he not a little
Maker have ordained, that nothing but Death can wrought upon by Examples, and Compariſons
render us Glorious, what Madneſs is it to ſtick at with others, for in them he fees what he is, or
the Condition? Oh our groſs Infidelity, if we do may be, ſince no Events are ſo confined to ſome
not believe that great Arbiter of the World, infi- ſpecial Subjects as that they may not be incident
nitely Wiſe to know what is beſt for us, infinitely to other Men.
Merciful to will what he knows beft, infinitely Merits are a poor Plea for any Man's exempti-
Powerful to do what he will! And if we be thus on, whilſt our finful Infirmities lay us all open to
perſuaded, how can we, but in matter of Good, the Rod of Divine Juftice: and if theſe Diſpen-
Îay with bleſſed Mary, Behold thy Servant, be it ſations be meerly out of Favour, why do I rather
unto me according to thy Word; and in matter grudge at a leſſer Miſery, than bleſs God for my
of Evil, with good Eli, It is the Lord, let him do freedom from a greater Judgment ? Thoſe there
what he will?
fore that ſuffer more than 1, have cauſe of more
humbling; and I that ſuffer leſs than they, have
cauſe of more Thankfulneſs; even mitigations
SECT. IX.
of Puniſhment are new Mercies, ſo as others Tor-
ments do no other than heighten my Obligati-
Conſideration of the worſe Condition of others. ons ; let me not therefore repine to be favourably
miſerable.
N the third place it will be requiſite for us to
caſt our Eyes upon the worſe Condition of
others, perhaps better deſerving than our felves;
SECT. X.
for if we ſhall whine and complain of that Weight,
which others do run away cheerfully withal, the Confideration of the Inconveniences of great Eſtates : and
Fault will appear to be not in the Heavineſs of firſt of their Cares, that they expoſe us to Envy, and
the Load, but in the Weakneſs of the Bearer: if then macerate us with Cares.
I be diſcontented with a mean Dwelling, another
Man lives merrily in a thatched Cottage ; if I diſ HE fourth Conſideration ſhall be of the In-
like my plain Fare, the four captive conveniences which do oftentimes attend a
Dan.1.12,13. Children feed fair and fat with Pulſe fulneſs of Eſtate ; fuch, and ſo many as may well
and Water. If I be plundered of my make us ſit down content with a little ; whereof,
rich Suits, I fee a more cheerful Heart under a let the firſt be Envy: a Miſchief not to be avoided
Ruſſet Coat, than great Princes have under Pur- of the great ; this ſhadow follows that Body inſe
ple Robes : if I do gently languiſh upon my fick parably; all the Curs in the Street are ready to
Bed, I fee others patient under the Torments of fall upon that Dog that goes away with the Bone;
the Cholick, or Stone, or Strangury: if I be and every Man hath a Cudgel to fling at a well-
clapp'd up within four Walls, I hear Petronius pro- loaded Tree; whereas a mean Condition is no
feſs, he had rather be in Priſon with Cato, than at Eye-fore to any Beholder ; low Shrubs are not
Liberty with Cæſar : I hear Paul and Silas ſing like wont to be ftrucken with Lightning, but tall Oaks
Nightingales in their Cages: Am I ſad becauſe I and Cedars feel their Flames; whilft David kept
am Childleſs ? I hear many a Parent wiſh himſelf his Father's Sheep at home, he might ſing ſweetly
fo: Am I baniſhed from my Home? I meet with to his Harp in the Fields, without any Diſtur-
many of whom the World was not worthy, wan- bance : but when he once comes to the Court, and
dring about in Sheep-skins, in Goat- finds Applauſe, and Greatneſs creep upon him,
Heb. 11. 38. skins, in Defarts, and in Mountains, now Emulation, Deſpight and Malice, dog him
and in Dens, and Caves of Earth: cloſe at the Heels wherefoever he goes : let him
What am I that I ſhould ſpeed better than the leave the Court, and flee into the Wilderneſs,
miſerableſt of theſe Patients ? What had they done, there theſe Blood-hounds follow him in hot Sute
that they ſhould fare worſe than I? If I have lit- let him run into the Land of the Philiſtines, there
tle, others have leſs ; if I feel Pain, ſome others, they find him out, and chaſe him to Ziglag; and
Torture: if their Sufferings be juft, my Forbea- if at the laft, he hath climbed up to his juft
rances are merciful ; my Proviſions, to theirs, li- Throne, and there hopes to breathe him after his
beral : it is no ill Counſel therefore, and not a tedious Purſuit, even there he meets with more
little conducing to a contented Want, that great Unquietneſs than in his Defart, and notwith-
Perſons ſhould ſometimes ſtep aſide into the home. ftanding all his Royalty, at laſt cries
ly Cottages of the Poor, and ſee their mean Stuff, out, Lord, remember David and all bis Pfal. 132. a.
courſe Fare, hard Lodgings, worthleſs Utenſils, troubles : How many have we known
miſerable Shifts ; and to compare it with their whom their Wealth hath betray'd, and made ina
own delicate and nauſeating Superfluities : our nocent Malefadors? who might have lept fe
curely
TH
278
Of Contentation

G. Naz.
lam. ſuis.
Melanet.
curely upon a hard Bolſter, and in a poor Eftate puts out the Lamp ; Superfluity is guilty of a
out-lived both their Judges and Accuſers: beſides, world of Diſeaſes, which the ſpare Diet of Po
on even Ground a fall may be harmleſs; but he verty is free from. How have we ſeen great Men's
that falls from on high, cannot eſcape bruiſing; Eyes ſurfeited at that full Table whereof their
he therefore that can think the Benefits of Emi Palate could not taſte, and they have riſen dif-
nence, can countervail the Dangers which haunt contentedly glutted with the ſight of that, which
Greatneſs, let him affect to overtop others; for their Stomach was uncapable to receive; and
me, let me rather be ſafely low, than high with when, not giving ſo much Law to Nature, as to
Peril: after others Envy, the next Attendant up- put over their gluttonous Meal, (their wanton
on Greatneſs is our own Cares? How do theſe Appetite charging them with a new variety of
diſquiet the Beds, and fawce the Tables of the curious Morſels and laviſh Cups) they find them-
Wealthy? breaking their Sleeps, galling their felves overtaken with feverous Diſtempers, the
Sides, embittering their Pleaſures, fhortning their phyſician muſt ſucceed the Cook; and a ſecond
Days: How bitterly do we find the holieſt Men Sickneſs muſt cure the firſt. But alas, theſe bodi-
complaining of thoſe Diſtractions, which have ly Indiſpoſitions are nothing to thoſe ſpiritual Evils
attended their earthly Promotions which are incident to ſecular Greatneſs. It is a
Nazianzen cries out of them as no true Word of St. Ambroſe, ſeconded
Carm. de ca- other than the Bane of the Soul; and by common Experience, that an high Ambrof.1.4.
that other Gregory, whom we are wont pitch of Honour is ſeldom held up Epift. 29.
to call the laſt of the beſt Biſhops of without Sin : And St. Ferom tells us,
Rome, and the firſt of the bad, paf- it was a common Proverb in his Time, Hieron. Ep.
Greg. 1. 7.
fionately bewails this Clog of his high That a rich Man either is wicked, or ad Hedibium.
Épift. 12.7.
Preferment: I confefs, faith he, that a wicked Man's Heir: Not but that
whilſt I am outwardly advanced, I am inwardly rich Abrabam may have a Bofom for poor Lazarus
fallen lower : this burthenſome Honour depreſſes to reſt in, and many great Kings have been
me, and innumerable Cares diſquiet me on all great Saints in Heaven, and there is ſtill room for
fides; my Mind (grown almoſt ſtupid with thoſe many more ; but that commonly great Tempta-
temporal Cares which are ever barking in mine tions follow great Eſtates, and oftentimes over-
Ears) is forced upon earthly Things ; thus he : take them ; neither is it for nothing, that Riches
There are indeed Cares which, as they may be are by our bleſſed Saviour ſtiled, The Mammon
uſed, may help us on towards Hea- of Iniquity; and Wealth is by the
In vita
ven ; ſuch as Melancthon owns to his holy Apoſtle branded with deceitful-
Camerarius ; My Cares, faith he, fend nels; ſuch as cheat many millions of Tim. 6.
me to my Prayers, and my Prayers their Souls.
diſpel my Cares; but thoſe Anxieties which com Add unto theſe (if you pleaſe) the Torment of
monly wait upon Greatneſs, diſtract the Mind, parting with that Pelf and Honour, which hath
and impair the Body.
ſo groſsly bewitched us ; ſuch as may well verify
It is an Obſervation of the Jewiſh Doctors, that which Lucius long ſince wrote to
that Joſeph the Patriarch was of a ſhorter Life the Biſhops of France and Spain, That Epift. Lucii
than the reſt of his Brethren ; and they render one hours Miſchief makes us forget to Hitp.
this reaſon of it, for that his Cares were as much the Pleaſure of the greateſt Exceſs.
greater, as his place was higher : It was not an I marvel not at our Engliſh Jew, of whom our
unfit Compariſon of him, who re- Story ſpeaks, that would rather part with his
Skickardus. ſembled a Cornet upon the Temples, Teeth than his Bags : How many have we known
to a Pail upon the Head. We have that have poured out their Life together with
ſeen thoſe who have carried full and heavy Veſſels their Gold, as Men that would not out-live their
on the top of their Heads, when they have walk-earthen God; yea (wo is me) how many Souls
ed evenly and erect under that Load; but we have been loſt in the Sin of getting, and in the
never ſaw any that could dance under ſuch a Quarrel of loſing this thick Clay, as the Prophet
weight: if either they bend or move vehemently, terms it? But laſtly, that which is yet the foreſt
all their Carriage is ſpilld. Earthly Greatneſs is of all the Incoveniences, is the ſadneſs of the
a nice thing, and requires ſo much charineſs in Reckoning, which muſt come in after theſe plen-
the managing, as the Contentment of it cannot tiful Entertainments; for there is none of all our
requite; He is worthy of Honey, that deſires to Cates here, but muſt be billed up; and great Ac-
lick it off from Thorns; for my part, I am counts muſt have long Audits : How hard a thing
of the mind of him who profeffed, not to care it is in this caſe to have an Omnia æquè? In the
for thoſe Favours that compelled him to lie wa- failing whereof, how is the Conſcience affected ?
king
I know not whether more tormented, or torment-
ing the miſerable Soul : So as the great Owner is
but (as witty Bromierd compares him) like a wea-
SECT. XI.
ry Jade, which all the Day long hath been la-
bouring under the Load of a great Treaſure,
Danger of Diſtemper, both bodily and Spiritual, that and at night lies down with a galled Back.
commonly follows great means : And Torment in part By that time therefore we have ſummed up all,
ing with them.
and find here Envy, Cares, Sickneſſes both of Bo-
dy and Soul, Torment in parting with, and more
IN the next place, I fee Greatneſs not more Torment in reckoning for theſe earthly Greatnef-
pale and worn with Cares, than ſwoln up and ſes; we ſhall be convinced of ſufficient reaſon to
fickly with Exceſs ; too much Oyl poured in, I be well fatisfied with their want.
SECT.

IN

Of Contentation.
279
N
10 his Thatch on a flame, as knowing how eaſie a
a flame
SECT. XII.
Supply will repair his Lofs
.
And when he ſhall come to his laft Clofe, his
Conſideration of the Benefits of Poverty. Heart is not ſo glewed to the World, that he
ſhould be loth to part; his Soul is not eyed up in
ET the fifth Confideration be, the Benefit of Bags, but flies out freely to her everlaſting Reſt.
L Poverty ; fuch, and fo great as are enough on the ſecret Vercue and Happineſs of Poverty:
to make us in love with having nothing.
which none but the right-diſpoſed Mind knows
For Firſt, What an Advantage is it to be free how to value ! It was not for nothing that fo ma-
from thoſe gnawing Cares, which (like Tityus's ny great Saints have embraced it, rather than the
Vulture) feed upon the Heart of the Great ? rich Proffers of the World ; that ſo many great
Here is a Man that ſleeps (Æthiopian-like) with Princes have exchanged their Thrones for quiet
his Doors open; no Dangers threaten him, no Cells; who fo cannot be thankful for a little, up-
Fears break his Reft; he ſtarts not out of his Bed on theſe Conditions, I wiſh he may be puniſhed
at Midnight, and cries, Thieves ! he feels no with abundance.
Diodo
Rack of ambitious Thoughts, he frets not at the
diſappointment of his falſe Hopes, he cracks not
his Brain with hazardous Plots, he miſdoubts no
Stabuto
SECT. XIII. sends risin
undermining of emulous Rivals, no Traps of hol-
liber
low Friendſhip, but lives fecurely in his homely Conſidering how little will suffice Nature. od
Cottage, quietly enjoying ſuch Proviſion, as Na-
SVOM
ture and honeſt Induſtry furniſh him withal; for Either will it a little avail to the furtherance
his Drink, the neighbour Spring faves him the
of our Contentation, to conſider how little
Charge of his Exciſe ; and when his better Earn- will ſuffice Nature, and that all the reſt is but
ings have fraught his Trencher with a warm and matter of Opinion : It is the Apo-
pleafing Morſel
, and his Cup with a ſtronger Li- ftle's Charge, Having Food and Ray- Tim. 6.9.
quor, how chearfully is he affected with that hap- ment, let us be therewith content :
py Variety, and in the Strength of it digeſts many Indeed, what uſe is there of more than what may
of his thinner Meals ?
nouriſh us within, and cover us without? If that
Meals uſually fauced with a healthful Hunger, be wholſome and agreeable to our bodily Diſpo-
wherein no incocted Crudities oppreſs Nature, fition, whether it be fine or courſe, Nature paſſes
and cheriſh Diſeaſe: here are no Gouts, no Drop- not; it is meerly Will that is guilty of this wanton
fies
, no Hypochondriack Paſſions, no Convulfive and faſtidious Choice; it is fit that Civility ſhould
Fits, no Diſtempers of Surfeits
, but a clear and make Difference of Cloathings; and that Weak-
wholeſome Vigour of Body, and an eaſie putting nefs of Body, or Eminence of Eſtate ſhould make
over the light Tasks of Digeſtion, to the conſtant Differences of Diets ; Elſe, why not Ruffet as
Advantage of Health.
well as Scarlet? Beef, as Pheaſant? The Graſhop-
And as for outward Dangers, what an happy per feeds on Dew, the Chameleon on Air, what
Immunity doth commonly bleſs the po
poor Mancare they for other Viands ? Our Books tell us,
How can he fear to fall that lies flat upon the that thoſe Anachorets of old, that went aſide into
Ground? The great Pope, Boniface the ſeventh, Wilderneſſes, and ſuſtained themſelves with the
when he faw many ſtately Buildings ruined with moſt ſpare Diet, ſuch as thoſe Deſarts could af-
Earthquakes, is glad to raiſe him a little Cabin ford, out-lived the Date of other Mens Lives, in
of Boards in the midſt of a Meadow, and there whom Nature is commonly ftified with a glutto-
finds it ſafeſt to ſhelter his Triple Crown. When nous Variety : How ſtrong and vigorous above
great Men hoiſt their Top-fail
, and launch forth their Neighbour-Grecians, were the Lacedemonians
into the Deep, having that large Clew which they held of old, who by the Ordinance of their Law-
ſpread, expos’d to all Winds and Weathers, the giver, held themſelves to their black Broth, which
poor Man fails cloſe by the Shoar ; and when he when Dionyfius would needs taſte of, his Cook
foreſees a Storm to threaten him, puts into the truly told him that if he would reliſh that Fare,
next Creek : and wears out in a quiet ſecurity he muſt exerciſe ſtrongly, as they did, and waſh
that Tempeſt, wherein he ſees prouder Veſſels in Urotas : Who knows not that our Ifland doth
miſerably toſt, and at laſt, fatally wracked.
not afford more able Bodies, than they that eat
This Man is free from the Peril of ſpightful and drink Oats? And whom have we
Machinations ; no Man whets his Axe to cut feen more healthful and active, than Paulo primo
down a Shrub, it is the large Timber of the World the Children of poor Men, trained Eremitæ in
that hath cauſe to fear hewing: neither is he leſs up hardly in their Cottages, with
fpelunca vi
venti palma
free inwardly from the galling Stroaks of a ſelf- Fare as little as coarſe ?
accuſing Conſcience ; here is no re-murmuring
Oysa gote veſtimentum
of the Heart for guilty Subornations, no Checks præbebat ; quod cum impoſſibile videatur, Jefum teſtor & An-
for the ſecret Contrivances of publick Villanies ; claufus, hordeaceo pane & luculenta aqua vixit. Hieron. de vita
gelos vidifle me Monachos de quibus unus per 30. annos
no heart-breaking for the failings of bloody De- Pauli.
figns; or late Remorſe for their ſucceſs; but Revelatur Antonio nonagenario, de Paulo agente jam jiz
quiet and harmleſs Thoughts of ſeafonable Fruga- annum, eſſe alium fe fan&iorem Monachum. Ibid.
lity, of honeft Recreation, with an un-interrupted
bi HOP
freedom of recourſe to Heaven.
Do I fee a poor Indian husbanding one Tree to
And if at any time, by either hoſtile, or caſual all his Houſhold uſes; finding in that one Plant,
Means, he be bereft of his little, he ſmiles in the Timber, Thatch, Meat, Medicine, Wine, Honey,
Face of a Thief; and is no whit aſtoniſhed to ſee Oil, Sawce, Drink, Urenfils, Ships, Cables, Sails
And
& cibum &

280
Of Contentation.
88.
Prov. 15. 13
contentment.
Pſalm 37:7
And do I rove over all the Latitude of Nature for would have, all that we have is nothing ; if we
Contentment? Our Appetite is truly unreaſona- be not perfectly humoured, we are wilfully un-
ble, neither will know any Bounds: We begin thankful : all Iſrael is nothing worth to Ahab, if
with Neceſſaries, as Pliny juſtly ob- he may not have one poor Vineyard : How muſt
Plin. 1.26.c.6. ſerves, and from thence we riſe to this needs irritate a munificent God, to ſee his
Exceſs, puniſhing our ſelves with our Bounty contemned out of a childiſh Pettiſhneſs?
own wild Deſires; whereas, if we were wiſe, we How can he forbear to take away from us his
might find Mediocrity an eaſe.
flighted Mercies? How can he hold his Hand
Either Extream is alike deadly ; he that over- from plaguing ſo ingrateful diſreſpects of his Fa-
afflicts his Body, kills a Subject; he that pampers vours ?
nisin it, nouriſhes an Enemy. Too much As for that other Paſſion of Grief, what woful
Hugo Inftit. Abſtinence turns Vice, and too much work doth it make in ungoverned Minds ? How
Monac. Reg. Ingurgitation is one of the ſeven, many have we known, that out of thought for un-
and at once deſtroys both Nature and recoverable Loſſes, have loſt themſelves ? How
Senec. Epiſt.
Grace. The beſt meaſure of having many have run from their Wits? How many
or defiring, is not what we would, from their Lives? Yea, how many, that out of an
but what we ought : neither is he impatience to ſtay the leiſure of Vengeance, have
rich that hath much; but he that deſireth not made their own Hands their hafty Executioners ?
much: a diſcreet Frugality is fitteſt to moderate And even where this Extremity prevails not, look
both our Wiſhes and Expences; which if we want, about, and ye ſhall fee Men that are not able
we prove dangerouſly prodigal in both ; if we Matches to their Paſſions, wofully macerating
have, we do happily improve our Stock to the themſelves with their own Thoughts, wearing out
Advantage of our felves and others.
their tedious Days upon the rack of their own
Hearts ; and making good that Obſervation of
the wiſe Man ; By the ſorrow of the
SEC T. XIV.
Heart, the Spirit is broken.
Now all theſe Miſchiefs might have been hap-
Conſidering the Inconveniences and Miſeries of Dis- pily, prevented by a meek yieldance of our felves
to the Hands of an all-wiſe, and an all-merciful
God, and by an humble compoſure of
HE next Inducement to Contentation, ſhall be our Affections to a quiet Suffering ;
the ſerious Confideration of the miſerable it is the Power of Patience to calm Jam, 5, 7.
Inconveniences of the contrary Diſpoſition; Dif- the Heart in the moſt bluſtering Tri-
contentment is a mixture of Anger and of Grief; als; and when the Veffel is moſt toſſed, yet to fe-
both which are wont to raiſe up fearful Tempefts cure the Fraight : this, if it do not abate of our
in the Soul: He teareth himſelf in Burthen, yet it adds to our Strength, and wins
his Anger, faith Bildad, concerning the Father of Mercies both to Pity and Retribu-
that Mirror of Patience; and the Sor tion.
row of the World worketh Death, faith the cho Whereas murmuring Ifraelites can never be free
ſen Vefſel : fo as the Male-content, whether he from Judgments; and it is a dreadful Word that
be angry or ſad, miſchiefs himſelf both ways: God ſpeaketh of that choſen Nation;
There cannot be a truer Word than Mine Heritage is unto me as a Lion Jer. 12. 8.
that of wiſe Solomon, Anger reſteth in in the Foreſt; it ſtill yelleth againſt
the Boſome of Fools: What can be me, therefore have I hated it : A Child that
more fooliſh than for a Man, becauſe he thinks ſtruggles under the Rod, juſtly doubles his Stripes,
God hath made him miſerable by Croſſes, to make and an unruly Malefactor draws on, beſides
himſelf
more miſerable by his own Diſtempers ? Death, Tortures.
If the Clay had Senſe, what a mad thing were it
for it to ſtruggle with the Potter? And if a Man
will ſpurn againſt ſtrong Iron Pikes, what can he
eestSECT. XV.
hope to carry away but Wounds ? How witleſs a
thing it is for a Man to torment himſelf with the Confid. the Viciſſitudes of Favours and Afflictions.
thoughts of thoſe Evils that are paſt all remedy?
What wiſe Beholder would not have ſmiled with Urthermore, it is a main help towards Conten-
Pity and Scorn, to have ſeen great Auguſtus, after tation, to conſider the gracious Viciffitudes of
the defeat of ſome choice Troops, to knock his God's dealing with us: how he intermixes Fa-
Head againſt the Wall, and to hear him paſſionate- vours with his Croſſes ; tempering our much Ho-
ly cry out, O Varus, reſtore me my loft Legions! ney with ſome little Gall; the beſt of us are buc
Who would not have been angry with that cho- fhrewd Children, yet he chides us not
lerick Prophet, to hear him ſo furiouſly conteſt always, faith the Pſalmiſt : he ſmiles Pfal. 10. 3, 9.
with his Maker for a withered Gourd ? What an often for one frown; and why ſhould
Afliction was it to good Jacob (more we not take one with another ? It was the An-
than the Sterility of a beloved Wife) ſwer wherewith that admirable Pattern of Pa-
to hear Rachel ſay, Give me Children, tience ſtopped the querulous Mouth of his tempe-
or elſe I die? Yea, how ill did it ing Wife : What? 'fhall we receive
ſound in the Mouth of the Father of the Faith-good at the Hand of God, and ſhall Job 2. 20.
ful, Lord God, what wilt thou give me, ſeeing Iwe not receive evil ?
go Childleſs? Yet thus froward and tetchy is Na It was a memorable Example which came late-
ture in the beſt; if we may not have all we ly to my knowledge of a worthy Chriſtian, who
had
Job 18.4.
Eccl. 7.9.
30 31
Gen. 30.1.
Gen. 15. 2.

Of Contentation.
281
Acts
7.
L
had lived to his Middle Age in much Health and could not inflict upon us thoſe Torments, which
Proſperity, and was now for his two laft Years might hold any equality with the Glory which
miſerably afflicted with the Strangury; who, in ſhall be revealed ; and even of the worſt of them
the midſt of his Torments, could ſay, Oh, my we muſt ſay with the bleſſed Apoſtle, Our light
Lord God ! how gracious haſt thou been unto me; Amiction which is but for a Moment,
thou haft given me Eight and forty. Years of worketh for us a far more exceeding,
2 Cor. 4.17
Health, and now but Two Years of Pain : Thou eternal weight of Glory : When the
mighteſt have cauſed me to lie in this Torture all bleſſed Protomartyr Stephen had ſted-onesta donna
the Days of my Life ; and now thou haft car-faſtly fixed his Eyes on Heaven, and
ried me comfortably through the reſt, and haſt (that Curtain being drawn) had ſeen
mercifully taken up with this laſt parcel of my the Heavens opened, and therein the
Torment ; bleſſed be thy Name, for thy Mercy in Glory of God and Jeſus ftanding on
forbearing me, and for thy Juſtice in amiding the right Handof God; do we think he cared ought
me. To be thankful
for preſent Bleſſings, is but for the ſparkling Eyes, and gnaſhed Teeth, and kil-
ordinary ; but to be ſo thankful for Mercies paft, ling Stones of the enraged multitude ? Oh poor im-
that the memory of them ſhou'd be able to put potent Jews, how far was that divine Soul above
over the ſenſe of preſent Miſeries, is an high im- the reach of your Malice ? how did he triumph
provement of Grace.
over your Cruelty ? how did he by his happy Evo-
The very Heathens by the Light of Nature and lation make all thoſe Stones precious.
their own Experience, could obſerve this inter-
ab v
change of God's Proceedings; and made fome
kind of uſe of them accordingly. Camillus, after inom siis ECT. XVI. loquor
he had upon ten years Siege, taken dobrotom
Sto torineda story
Livius. the rich City Veios, prayed that ſome Confidering the Examples of Contentation, both witha
LA Milhap might befal himſelf and Rome,
out and within the Church of God.
to temper ſo great an Happineſs; when one 10 SM
would have thought the Prize would not coun Aftly, it cannot but be a powerful Motive
tervail the Labour, and the Loſs of time and unto Contentation that we lay before us the
Blood ; And Alexander the Great, when report was notable Examples of Men, whether worſe or bet-
made to him of many notable Victories atchieved ter than our felves, that have been eminent in the
by his Armies, could ſay, O Jupiter, mix ſome practice of this Virtue; Men, that out of the mere
Misfortune with theſe happy News : Lo, theſe ſtrength of Morality, have run away with Loſſes
Men could tell that it is neither fit nor ſafe for and Poverty as a light Burden ; that out of their
great Bleſſings to walk alone, but that they muſt free choice have fallen upon thoſe Conditions,
be attended with their Pages, Amictions; Why which we are ready to fear, and ſhrink from:
ſhould not we Chriſtians expect them with Pa- What a ſhame is it for Chriſtians to be out-ſtrippa
tience and Thanks ? I aldri
herein by very Pagans? If we look upon the an-
They ſay, Thunder and Lightning hurts not, if cient Philoſophers, their low valuation of theſe out-
it be mixed with Rain. In thoſe hot Countries ward things, and their willing Abdication of thoſe
which lie under the Scalding Zone, when the firſt Comforts, wherewith others were too much affe-
Showers fall after a long Drought, it is held dan-ated, made them admired of the Multitude. Here
gerous to walk ſuddenly abroad; for that the do I fee a Cynick houſed in his Tub, ſcorning all
Earth ſo moiſtned ſends up unwholſome Steams; Wealth and State, and making ſtili
but in thoſe parts where the Rain and Sun-fhine even with his Victuals and the Day; neeißio.
are uſually interchanged, it is moſt pleaſant to who when he was invited to Supper bas NEO
take the Air of the Earth newly refreſhed with to one of Alexander's great Lords, could ſay, I had
kindly Showers
. Neither is it otherwiſe in the rather lick Salt at Athens
, than feaſt with Craterus.
courſe of our Lives; this Medley of Good and Here I meet with him whom their Oracle ſtiled
Evil conduces not a little to the Health of our the wiſeft of Men, walking bare-foot in a patch'd
Souls : One of them muſt ſerve to temper the o-thread-bare Cloak, contemning Honours and all
ther; and both of them to keep the Heart in or- earthly things; and when that Garment would
hang no longer on his Back, I can hear him ſay,
Were our Afflictions long, and our Comforts I would have bought a Cloak, if I had had Mo-
rare and ſhort, we had yet reaſon to be thankful ; ney; after which Word, faith Seneca, whoſoever
the leaſt is more than God owes us : But now, offereth to give came too late. Apollodorus, amongſt
when if Heavineſs endure for a Night, Joy com- the reſt, fends him a rich Mantle towards his End,
eth in the Morning, and dwells with us, ſo that and is refuſed : With what Patience doth this Man
fome Fits of Sorrow are recompenſed with many bear the loud Scoldings of his Xantippe? making
Months of Joy; how ſhould our Hearts overflow no other of them, than the Creaking of a Cart-
with Thankfulneſs, and eaſily digeſt ſmall Grie- Wheel: With what brave Refolution doth he repel
vances out of the comfortable Senſe of larger the Proffers of Archelaus, telling him how cheap
Bleſſings
5209 Dorthe Market afforded Meal at Athens, and the Foun-
But if we ſhall caſt up our Eyes to Heaven, tains Water? Here I meet with a Zeno, formerly
and there behold the glorious remuneration of our rich in his Traffick for Purple, now impoverish'd
Sufferings, how fhall we contemn the worſt that by an ill Sea-Voyage, and can hear him ſay, I
Earth can do unto us? There, there is Glory e- failed beſt when I ſhip-wrack'd. Here I ſee an Aa
nough to make us a thouſand times more than a- riſtippus drowning his Gold in the Sea, that it
mends for all that we are capable to endure. Yea, might not drown him. Here I can hear a Demo-
if this Earth were Hell, and Men Devils, they critus or Cleanthes, when he was asked how a Man
Nnnn
ſhould
der.

282
Of Contentation.
moribus
rum.
tranſported with the Affe&tion and Cares of theſe compariſon of the laſt and utmoſt of Evils,
ſhould be rich ? anſwer, If he be poor in De- that owned all would have nothing, that he might
fires.
ſanctify Want unto us, and that he might teach us
What ſhould I ſpeak of thoſe Indian Sophiſts, by his bleffed Example, to ſit down contented
that took their Name from their Nakedneſs? whom with any thing, with nothing.dd to ita
we hear to ſay, The Sky is our By that time therefore we have laid all theſe
Inter opera Houſe, and the Earth our Bed, we things together, and have ſeriouſly conſidered of
Ambroſii De
care not for Gold , we contemn the mean valuation of all theſe earthly things, for
Death: one of them can tell Oneficri- their Tranſitorineſs, Unſatisfaction, Danger; of
Brachmanno
tus, As the Mother is to the Child, the over-ruling Providence of the Almighty, who
fo is the Earth to me; the Mother moſt wiſely, juſtly, mercifully diſpoſeth of us and
gives Milk to her Infant, ſo doth the Earth yield all Events that befalus; of the worſe condition
all Neceffaries to me : And when Gold was offer'd of many thouſand others; of the great Inconve-
to him by that great Conqueror, Perſuade, (faid niences that attend great and full Éſtates, of the
he) if thou canſt, theſe Birds to take thy Silver fecret Benefits of Poverty ; of the ſmallneſs of
and Gold, that they may ſing the ſweeter ; and if that Pittance that may fuffice Nature ; of the Mi-
thou canſt not do that, wouldſt thou have me ſeries that wait upon Diſcontentment ; of the
worſe than them? Adding moreover in a ſtrong merciful Viciffitudes of Favours, wherewith God
Diſcourſe ; Natural Hunger, when we have taken pleaſeth to interchange our Sufferings ; and laſt-
Food, ceaſeth ; and if the Mind of Man did alſo ly, the great Examples of thoſe, as well without,
naturally deſire Gold, ſo ſoon as he hath received as within, the Boſom of the Church, that have
that which he wiſhed, the Deſire and Appetite of gone before us, and led us the way to Contentation :
it would preſently ceaſe ; but fo far is it from this our Judgment cannot chooſe but be ſufficiently
Satiety, that the moreit hath, the more it doth, with convinced, that there is abundant reaſon to win
out any intermiſſion, long for more ; becauſe this our Hearts to a quiet and contented entertain-
Defire proceeds not from any Motion of Nature, ment of Want, and all other outward Afflictions.
but only out of the wantonneſs of Man's own
2040930
Will, to which no Bounds can be ſet. Bluſh, o
Chriſtian Soul, (whoſoever thou art that readeſt
SECT. XVII.
theſe Lines) to hear ſuch Words falling from Hea-
DH boole
then Lips, when thou ſeeſt thoſe that profeſs God-vi Of Contentment in Death it ſelf
. or her
lineſs, doat upon theſe worthleſs Metals, and
Dog A to
Miſeries are ſlight in
earthly Proviſions.
If from theſe Patterns of Men that ſhould be be- Death.
Many a one grapples chearfully with
low our ſelves, we look up to the more noble Pre- theſe trivial AMictions, who yet looks pale, and
cedents of Prophets and Apoſtles ; Lo, there we trembles at the King of Fear : His very Name
find Elijah fed by Ravens ; Eliſpah boarding with hath Terror in it, but his Looks more. The cou-
Dorohis poor Sareptan Hoſteſs ;. An hun- ragious Champion of Chriſt, the bleſſed Apoſtle ;
i Kings 18.
dred Prophets fed by fifty in a Cave, and with him, every faithful Soul makes his Chal-
2 Kings 6.2,
with Bread and Water ; the Sons of lenge univerſal, to whatſoever Eſtate he is in ; to
Si the Prophets for the enlarging of their the Eſtate of Death, therefore, no leſs than the
tool over-ſtrait Lodging, hard at work; afflictive incidence of Life. When therefore this
they are their own Carpenters, but their Tools ghaſtly Giant ſhall ſtalk forth, and bid defiance to
are borrow'd; There we ſhall find a few Barley- the whole Hoft of Iſrael ; and when the timorous
Loaves and little Fiſhes, the houſhold Proviſion of Unbelievers ſhall run away at the fight of him,
our Saviour's Train : Yea, there we find the moſt and endeavour to hide their Heads from his Pre-
glorious Apoſtle, the great Doctor of the Gentiles, fence; the good Soul, armed, not with the unmeet
employing his Hands to feed his Belly, buſily and cumberſome Harneſs of Fleſh and Blood, but
ſtitching of Skins for his Tent-work. Yea, what with the fure (though inviſible) Armour of God,
do we look at any or all of theſe, when we ſee dares come forth to meet him, and in the Name
the Son of God, the God of all the World, in the of the Lord of Hoſts, both bids him Battle, and
form of a Servant ? Not a Cratch to cradle him in, foils him in the Combat ; and now having laid
not a Grave to bury him in, was his own; and him on the Ground, can triumphingly fay, o
he that could command Heaven and Earth, can Death, where is thy Sting? O Grave, where is
fay, The Foxes have Holes, the Birds thy Victory? Five ſmooth Pebbles there are,
Mat. 8. 20 have Neſts, but the Son of Man hath which if we carry in our Scrip, we ſhall be able
not where to lay his Head. to quell, not only the Power of Death, but the
Who now can complain of want, when he hears Terror too.
his Lord and Saviour but thus provided for? He Whereof, the firſt is, A ſure apprehenſion of
could have brought down with him a celeſtial both the unavoidable Neceflity, and certain Bene-
Houſe, and have pitch'd it here below, too glo- fit of Death: A Neceſſity grounded upon the juſt
rious for earthen Eyes to have look'd upon : He and eternal Decree of Heaven: It is
could have commanded all the precious things that appointed to all Men once to die; Heb. 9. 27.
lie fhrouded in the Bowels of the Earth, to have and what a Madneſs were it for a
made up a majeſtical Palace for him, to the daz- Man to think of an exemption from the common
ling of the Eyes of all Beholders : He could have Condition of Mankind ? Mortality is, as it were,
taken up the ſtatelieſt Court that any earthly Mo- eſſential to our Nature ; neither could we have
narch poffeffed, for his peculiar Habitation : But had our Souls, but upon the terms of a Re-delive-
his ſtraitneſs was ſpiritual and heavenly; and he ry, when they ſhall be called for. If the holieſt
Saints,
13.
3, 4, 5.
و

Of Contentation.
283
Saints, or the greateſt Monarchs ſped otherwiſe,
we might have ſome colour of repining : Now,
SECT, XVIII.
grieve if thou wilt, that thou art a Man ; grieve
not, that being a Man thou muſt die.
The Miſeries and Inconveniences of the continued Con
Neither is the Benefit inferiour to the Neceflity.
junclion of the Soul and Body,
Lo here the Remedy of all our Cares, the Phyfick
and Dangers, carnefily fued fof" by the painfur, New for that long Converſation cauleth
Entireneſs, and the parting of old Friends
dearly welcome to the diſtreſſed: Yea, Lo here and Partners (ſuch the Soul and Body are) can-
the Cherub that keeps the Gate of Paradiſe ; not but be grievous, although there were no adu:
there is no entrance but under his Hand : In vain al Pain in the Diſſolution : It will be requiſite for
do we hope to paſs to the Glory of Heaven, any us, ſeriouſly to conſider the ſtate of this Conjun-
other way than through the Gates of Death. ction; and to enquire what good Offices the one
The ſecond is, The Conſcience of a well-led of them doth to the other, in their continued Uni-
Life. Guiltineſs will make any Man cowardly, on, for which they ſhould be ſo loath to part:
unable to look Danger in the Face, much more And here we ſhall find that thoſe two, however
Death ; whereas the Innocent is bold as a Lion. united to make up one Perſon, yet (as it falls out
What a difference therefore there is betwixt a in croſs Matches) they are in continual domeſtick
Martyr and a Malefactor? This latter knows he Jars one with the other, and entertain a ſecret fa:
hath done ill, and therefore if he can take his miliar kind of Hoftility betwixt them-
Death but patiently, it is well; the former knows felves : For the Fleſh lufteth againſt Gal. 5. 17
he hath done well, and therefore takes his Death the Spirit, and the Spirit againſt the
not patiently only, but chearfully.
Fleſh, and theſe are contrary the one to the other,
But becauſe no mortal Man can ſo innocently One ſays well, that if the Body ſhould implead the
have led his Life, but that he ſhall have paſſed ma- Soul, it might bring many foul Impeachments a-
ny Offences againſt his moſt holy and righteous gainſt it; and ſue it for many great Injuries done
God; here muft be, thirdly, A final Peace firmly to that earthly part : And the Soul again hath no
made betwixt God and the Soul. Two powerful fewer Quarrels againſt the Body ; betwixt them
Agents muſt mediate in it; a lively Faith, and a both there are many Brawls, no Agreement. Our
ferious Repentance; for thoſe Sins can never ap- Schools have reckoned up therefore eight main
pear againſt us, that are waſhed off with our Incommodities, which the Soul hath cauſe to
Tears; and being juſtify'd by Faith, complain of in her Conjunction with the Body :
Rom. 5: 1.
we have Peace with God through our Whereof the firſt is, The Defilement of Original
Lord Jeſus Chriſt
. Now, if we have Sin, wherewith the Soul is not tainted as it pro-
made the Judge our Friend, what can the Ser- ceeds, alone, from the pure Hands of its Creator,
but as it makes up a part of a Son of Adam, who
The fourth is the Power and Efficacy of Chriſt's brought this Guilt upon Human Nature; ſo as
Death, applied to the Soul : Wherefore died he, now this Compoſition which we call Man, is cor
but that we might live? Wherefore would he, rupt : Who can bring a clean thing out of that
who is the Lord of Life, die, but to ſanctify, ſea- which is unclean? faith Fob.
fon, and ſweeten Death to us? Who would go a The ſecond is, A Proneneſs to Sin, which, but
ny other way than his Saviour went before him? by the meeting of theſe Partners had never been
who can fear that Enemy, whom his Redeemer the Soul, if ſingle, would have been innocent
hath conquered for him who can run away from thus matched, what Evil is it not apt to entertain
that Serpent, whoſe Sţing is pulled out? O Death, An ill Conſort is enough to poiſon the beſt Dif.
my Saviour hath been thy Death, and therefore poſition.
thou canſt not be mine.
The difficulty of doing well is the third ; for
The fifth is, The comfortable Expectation, and how averſe are we by this Conjunction from any
Affurance, of a certain Reſurrection, and an im- thing that is good? This Clog hinders us from
mediate Glory : I do but lay me down to my Reft, walking roundly in the Ways of God:
I ſhall fleep quietly, and riſe gloriouſly: My Soul, The Good that I would do, I do not, Rom. 7.16
in the mean time, no ſooner leaves my Body, than faith the choſen Veſſel.
it enjoys God: It did lately through my bodily The fourth is, The Dulneſs of our Underſtand
Eyes ſee my fad Friends that bad me farewel with ing, and the Dimneſs of our Mental Eyes, eſpe-
their Tears ; nowit hath the bliſs-making Viſion of cially in the things pertaining unto God; which
God: I am no ſooner launched forth, than I am now we are forced to behold through the Veil of
at the Haven where I would be: Here is that Fleſh : If therefore we miſ-know, the fault is in
which were able to make amends for a thouſand the Mean, through which we do imperfectly diſco
Deaths; a Glory infinite, eternal, incomprehen- ver them.
fible.
The fifth is, A perpetual Impugnation and Self-
This fpiritual Ammunition ſhall ſufficiently fur- conflict, either part labouring to oppoſe and van-
niſh the Soul for her Encounter with her laſt Ene- quiſh the other. This Field is fought in every
my ; ſo as ſhe ſhall not only endure, but long Man's Bofom, without any poſſibility of Peace of
for this Combat ; and ſay with the Truce, till the laſt moment of Diſſolution.
Phil. 1. 23•
choſen Veſſel, I deſire to depart and The fixth is, The racking Solicitude of Cares,
to be with Chriſt,
which continually diſtract the Soul, not ſuffer
Ordis ating it to reſt at eaſe, whilſt it carries this Fleſh
above it,
Bordo polo
Nnnn 2
The


geant do?




284
Of Contentation.
2 Cor. 5. 4.
ven.
The ſeventh is, The multiplicity of Paffions, which thou haft ſhewed unto thy Servant : And
which daily bluſter within us, and raiſe up conti- indeed in whomſoever it be, the beſt Meaſure of
nual Tempeſt in our Lives, diſquieting our Peace, Grace is Humility ; for the more Grace ſtill, the
and threatning our Ruin.
greater Humility; and no Humility,
The eighth is, The Retardation of our Glory : no Grace : Solomon obſerved of old Prov. 3. 34•
For Fleſh and Blood cannot inherit the Kingdom and St. James took it from him, That
of God : We muſt lay down our Load if we would God refifteth the Proud, and giveth Jam. 4. 6.
enter into Heaven: The Seed cannot fructify Grace to the Humble ; ſo as he that
unleſs it die. I cannot blame Na- is not humble is not ſo much as capable of Grace,
ture if it could wiſh not to be unclo- and he that is truly humble, is a fit Subject for all
thed, but to be cloathed upon : But Graces, and amongſt the reſt, for the Grace of
fo hath the eternal Wiſdom ordered, that we Contentation : Give me a Man therefore, that is
ſhould firſt lay down ere we can take up ; and vile in his own Eyes, that is ſenſible of his own
be devefted of Earth, ere we can partake of Hea- Wretchedneſs, that knows what it is to fin, and
what belongs to that Sin whereof he is guilty,
Now then, ſince ſo many and great Diſcommo- This Man thall think it a Mercy that he is any
dities do fo unavoidably accompany this Match where out of Hell; ſhall account all the Evils that
of Soul and Body, and all of them ceaſe inſtantly he is free from, ſo many new Favours ; fhall rec-
in the Act of their Diffolution ; what reaſon have kon eaſy Corre&ions amongſt his Bleſſings ; and
we to be too deeply affected with their Parting ? hall eſteem any Bleſſing infinitely obliging.
Yea, how ſhould we rather rejoice that the Hour Whereas contrarily, the proud Beggar is ready to
is come, wherein we ſhall be quit both of the throw God's Alms at his Head, and ſwells at eve-
Guilt and Temptations of Sin; wherein the Clog ry Laſh that he receives from the Divine Hand.
ſhall be taken away from our Heels, and the Veil Not without great cauſe, therefore,
from our Eyes ; wherein no inteſtine Wars ſhall doth the Royal Preacher oppoſe the Eccl. 7: 8.
threaten us, no Cares ſhall diſquiet us, no Paflions patient in Spirit to the proud in Spi-
ſhall torment us; and laſtly, wherein we may take rit; for the proud Man can no more be patient,
the free poffeffion of that Glory, which we have than the patient can be diſcontent with whatſoe-
hitherto look'd at only afar off from the top of ver Hand of his God. Every Toy puts the proud
Man beſide his Patience : if but a Fly be found in
our Piſgah?
Pharaoh's Cup, he is ſtreight in rage (as the Jewiſh
Tradition lays the Quarrel) and ſends his Butler
SE C T. XIX.
into durance. And if the Emperour do but mi-
ſtake the Stirrup of our Countryman Pope Adrian,
Holy Diſpoſitions for Contentment ; and firſt Humility. he ſhall dance attendance for his Crown: If a
Mordecai do but fail of a Courteſy to Haman, all
Itherto we have dwelt in thoſe powerful Fews muſt bleed to death. And how unquiet are
Conſiderations which may work us to a our vain Dames if this Curl be not ſer right, or
quiet Contentment with whatſoever adverſe E- that Pin miſplaced ? But the meek Spirit is incu-
ftate, whether of Life or Death ; after which, we rious, and ſo throughly ſubacted, that he takes his
addreſs our felves to thoſe meet Diſpoſitions, which Load from God (as the Camel from his Maſter)
ſhall render us fully capable of the bleſſed Conten- upon his Knees : And for Men, if they
tation ; and ſhall make all theſe Conſiderations et compel bim to go one Mile
, he goes twain; Mat. 5. 39,
fectual to that happy purpoſe. Whereof the firſt is if they ſmite him on the right Cheek, be 40.
True Humility, under-valuing our ſelves, and ſet turns the other ; if they fue away his Coat,
ting an high rate upon every Mercy that we re be parts with his Cloak alſo.
ceive ; for if a Man have attained unto this, that Heraclius the Emperour, when he was about to
he thinks every thing too good for him, and him- paſs through the Golden Gate, and to ride in Roy-
ſelf leſs than the leaft Bleſſing, and worthy of al State through the Streets of Jeruſalem, being put
the heavieſt Judgment ; he cannot but ſit down in mind by Zacharias the Biſhop there, of the hum-
thankful for ſmall Favours, and meekly content ble and dejected faſhion wherein his Saviour walk-
with mean AMidions: As contrarily, the proud edthrough thoſe Streets, towards his Paſſion,
Man ſtands upon points with his Maker, makes ſtrips off his rich Robes, lays aſide his Crown,
God his Debtor, looks diſdainfully at ſmall Blef- and with bare Head, and bare Feet, ſubmiſſively
ſings ; as if he ſaid, What, no more and looks paces the ſame way that his Redeemer had carry'd
angerly at the leaſt Croſſes; as if he ſaid, Why his Croſs towards his Golgotha. Every true Chriſtian
thus much? The Father of the Faithful hath pra- is ready to tread in the deep Steps of his Saviour,
&ically taught us this Leſſon of Hu as well knowing that if he ſhould deſcend to the
mility; who comes to God with Duſt Gates of Death, of the Grave, of Hell, he cannot
and Aſhes in his Mouth : And the be ſo humbled, as the Son of God was for him.
Jewiſh Doctors tell us truly, that in And indeed this
, and this alone, is the true way to
every Diſciple of Abraham there muſt Glory, He that is Truth it ſelf, hath told us,
Pirke Avoth. be three things ; a good Eye, a meek That he who humbles himſelf ſhall be exalted :
Spirit, and an humble Soul : His And wiſe Solomon, Before Honour is Hu-
Grandchild Jacob, the Father of eve- mility. The Fuller treads upon that
ry true Ifraelite, had well taken it Cloth which he means to whiten:
out, whilſt he can ſay to his God, And he that would ſee the Stars by
Gen. 30. 21.
I am not worthy of the leaſt of Day muſt not climb up into ſome high Mountain,
all the Mercies, and of all the Truth | but muſt deſcend to the lower Cells of the Earth,
Gen. 18. 27.
Prov. 15:33:
In

Of Contentation.
285
9
In ſhort, whoſoever would raiſe up a firm Building | lafting Kindneſs will I have Mercy on thee, faith
of Contentation, muſt be ſure to lay the Foundation the Lord thy Redeemer : Are we driven from
in Humility.
home? If we take the Wings of the
Morning, and remain in the utter- Pſale 139. &,
moſt parts of the Sea ; even there al-
SECT. XX.
ſo ſhall thine Hand lead us, and thy
right Hand ſhall hold us : Are we
Of a faithful Self-reſignation.
dungeon'd up from the fight of the
Sun? Peradventure the Darkneſs ſhall Verſe 10, 147
SES
Econdly, To make up a true Contentment cover us; but then ſhall our Night be
with the moſt averſe Eſtate, there is required turned into Day ; yea, the Darkneſs
a faithful Self-reſignation into the Hands of that is no Darkneſs with thee: Are we
God whoſe we are ; who, as he hath more Right caft down upon the Bed of Sicknefs ? PA1.68.29
in us than our ſelves, ſo he beſt knows what to do He that is our God, is the God of
with us : How graciouſly hath his Mercy invited Salvation ; and unto God the Lord
us to our own Eaſe: Be careful (faith belong thé Iſſues from Death.
Phil. 4. 6. he) for nothing; but in every thing It cannot be ſpoken how injurious thoſe Men
by Prayer, and Supplication, with are to themſelves, that will be managing their
Thankſgiving, let your Requeſts be made known own Cares, and plotting the prevention of their
unto God: We are naturally apt in our Neceſſi- Fears; and proje&ing their own, both Indemnity
ties to have recourſe to greater Powers than our and Advantages; for, as they lay an unneceſſary
own; even where we have no Engagement of Load upon their own Shoulders, ſo they draw
their Help ; how much more ſhould we caft upon themſelves the Miſeries of an unremediable
our felves upon the Almighty, when he not only Diſappointment: Alas, how can their Weakneſs
allows, but follicites our Reliance upon him ? It make good thoſe Events which they vainly promiſe
was a Queſtion that might have befitted the Mouth to themſelves, or avert thoſe Judgments they would
of the beſt Chriſtian, which fell from Socrates, eſcape, or uphold them in thoſe Evils they muſt
Since God himſelf is careful for thee, why art undergo? Whereas if we put all this upon a
thou ſollicitous for thy ſelf? If Evils were let looſe gracious God, he contrives it with eaſe ; looking
upon us, ſo as it were poſſible for us to ſuffer any for nothing from us, buç our Truſt and Thank
thing that God were not aware of, we might fulneſs.
have juſt cauſe to ſink under Adverſities; but now,
that we know every Dram of our Amiction is
weighed out to us by that all-wiſe and all-merci-
SECT. XXI,
ful Providence; Oh our Infidelity, if we do make
ſcruple of taking in the moſt bitter Doſe! Here
Of true Inward Riches.
then is the right uſe of thật main Duty of Chriſti-
anity, To live by Faith : Brute Creatures live by IN the third place, it will be moſt requiſite ta
. ; I
Senſemere Chriſtians by Faith
Now, Faith is the Subſtance of things mean not of mere Moral Virtues, (which yet are
hoped for; the Evidence of things truly precious when they are found in a good
not ſeen In our Extremities we Heart) but of a Wealth as much above them, as
hope for God's gracious Deliverance ; Faith gives Gold is above Droſs; yea, as the thing which is
à fubſiſtance to that Deliverance before it be : The moſt precious is above nothing. And this ſhall be
Mercies that God hath reſerved for us, do not yet done, if we bring Chriſt home to the Soul ; if we
ſhew themſelves ; Faith is the Evidence of them, can poſſeſs our ſelves of him who is God All-fuffi-
though yet unſeen. It was the Motto of the lear- cient. For ſuch infinite Contentment there is in
ned and godly Divine, Mr. Perkins, Fidei vita vera the Son of God made ours, that whoſoever hath
vita, The true Life is the Life of Faith ; a Word taſted of the ſweetneſs of this Gomfort, is indiffe-
which that worthy Servant of God did both write rent to all earthly things ; and ſo inſenſible of
and live ; neither indeed is any other Life truly thoſe extreme differences of Events, wherewith
vital, but this ; for hereby we enjoy God in all others are perplexed : How can he be dejeđed
whatſoever Occurrences : Are we abridg’d of with the want of any thing, who is poffefſed of
Means? we feed upon the cordial Promiſes of our him that poffefſeth all things? How can he be
God : Do we figh and groan under varieties of over affected with trivial Profits, or Pleaſures,
grievous Perſecutions ? out of the worſt of them who is taken up with the God of all Comfort
we can pick Comforts, whilft we can hear our Is Chriſt mine therefore? How can I fail of all
Saviour ſay, Bleſſed are they which Contentment? How can he complain to want
Mat. 5. 1o. are perſecuted for Righteouſneſs ſake ; Light, that dwells in the midſt of the Sun? How
for theirs is the Kingdom of Heaven: can he complain of Thirſt, out of
Are we deſerted and abandoned of Friends ? we whoſe Belly flow Rivers of Living Joh. 7. 38
ſee him by us who hath ſaid, I will Water? What can I wiſh, that my
never leave thee nor forſake thee : Chriſt is not to me? Would I have
Do we droop under ſpiritual Deſer- Meat and Drink? My Fleſh is Meat
tions? we hear the God of Truth ſay, indeed, and my Blood is Drink in-
For a ſmall moment have I forſaken deed. Would I have Cloathing? But
thee, but with great Mercy will I put ye on the Lord Jeſus Chriſt, faith Rom. 13. 14.
Ifai. 54.7, 8. gather thee ; In a little Wrath I hid the Apoſtle. Would I have Medicine?
my Face from shee, but with ever. He is the Tree of Life, the Leaves
wherepf


Heb. II. I.
و


Heb. 13. 5.
Joh. 6.55.
Rev. 22, 2
.

286
Of Contentation.
Gen. 43. 34
whereof are for the healing of the therefore graciouſly tempers our Diſhes with the
Nations : Would I have Safety and tart Sauces of Afiction. The Mother of the two
Plal. 62. 6, 7.
Protection ? He cruly is my Strength Sons of Zebedee, and her ambitious Children, are
and my Salvation ; he is my defence, all for the chief Peerage in the Temporal King-
ſo as I ſhall not fall: In God is my dom of Chriſt; but he calls them to a bitter Cup,
Health and my Glory; the Rock of and a bloody Baptiſin rather; and this was a far
my Might, and in God is my Truſt: greater Honour than that they ſued for. There
Would I have Direction? I am the is no earthly eſtate abſolutely good for all Perſons,
Way and the Truth: Would I have like as no Gale can ſerve for all Paſſengers. In
Phil. 1. 21.
Life ? Chriſt is to me to live ; I am Africk they ſay, the North Wind brings Clouds,
the Reſurrection and the Life: Would and the South Wind clears up: That Plant which
Joh. 11. 25.
I have all ſpiritual good things? We was ſtarved in one Soil, in another profpers : Yea,
1 Cor. 1. 30.
are in Chrift Jeſus, who of God is that which in fome Climate is Poyfon, proves
made unto us Wiſdom, and Righte- wholſome in another ; Some ore Man if he had
oufneſs, and Sanctification, and Re- anothers Bleſſings, would run wild; and if he had
demption.
ſome other Mans Croſſes, would be deſperate : The
O the happy condition of the Man that is in infinite Wiſdom of the great Governour of the
Chriſt, and hath Chriſt in him! Shall I account World allots every one his due Proportion; The
him rich that hath ftore of Oxen, and Sheep, and Fitches are not threſhed with a threſha
Horſes, and Camels; that hath Heaps of Metals, ing-Inſtrument, neither is a Cart-
Ilai. 28, 27.
and ſome Spots of Ground; and ſhall I not ac-wheel turned about upon the Cum-
count him infinitely more rich that owns and en-min; but the Fitches are beaten out with a Staff,
joys him whoſe the Earth is, and the fulneſs of it; and the Cummin with a Rod, faith Iſaiah : And
whoſe Heaven is, and the Glory of it? Shall I no otherwiſe in matter of Proſperity ; Joſeph's
juſtly account that Man great, whom the King Coat may be particolour’d, and Benjamin's Meſs
will honour and place near to himſelf, and ſhall I may be five times ſo much as any of his Brethren's.
not eſteem that Man more honourable, whom the It is marvel if they who did fo much
King of Heaven is pleas’d to admit unto ſuch part- envy Foſeph for his Dream of Superio-
nerſhip of Glory, as to profeſs, To him that over- rity, did not alſo envy Benjamin for ſo
cometh will I grant to fit with me in large a Service, and ſo rich Gifts at
Rev. 3. 23.
my Throne; even as I alſo overcame, his parting; this it ſeems gave occa-
and am fet down with my Father in fion for the good Patriarch's Fear,
his Throne?
when he charged them, See that ye Gen, 45, 24.
It is a true Word of St. Auguſtine, That every fall not out by the way : But there
Soul is either Chriſt's Spouſe, or the Devil's Har- had been no reaſon for ſo impotent an Envy;
lot: Now if we be matched to Chriſt the Lord of whilſt the Gift is free, and each ſpeeds above his
Glory, what a bleſſed Union is here? What can deſert, who can have cauſe to repine? It is e-
he with-hold from us, that hath given us Himſelf? nough that Joſeph knew a juſt reafon of ſo une-
I could envy the Devotion of that Man (though qual a Diſtribution, though it were hidden from
otherwiſe miſplaced) whom St. Bernard heard to themſelves. The Elder Brother may grudge the
ſpend the Night with no other Words than Deus fat Calf, and the prime Robe to the returned Un-
meus & omnia, My God and all things. Certainly thrift, but the Father knows reaſon to make that
he who hath that God, hath more than all things; difference. God is infinitely juſt, and infinitely
he that wants him (whatever elſe he ſeemeth to merciful in diſpenſing both his Favours and Pu-
poſſeſs) hath leſs than nothing.
niſhment. In both kinds every Man hath that
which is fitteſt for him, becauſe it is that which
God's Will hath deſigned to him ; and that Will is
SEC T. XXII.
the moſt abſolute Rule of Juſtice:now if we can ſo
frame our Will to his, as to think ſo too, how can
Holy Reſolutions : Firſt, That our preſent Eſtate is the we be otherwiſe than contented ? Do we ſuffer?
beſt for us.
there is more intended to us than our Smart : Ic
was a good Speech of Seneca, though an Heathen,
Fter theſe ſerious Conſiderations, and meet (what pity it is that he was fo!) I give thanks to
Diſpoſitions ſhall in the laſt follow certain my Infirmity, which forces me not to be able to
firm Reſolutions for the full actuating our Content- do that which I ought not will to do. If we loſe
ment : And firſt, we muſt reſolve (out of the un- without, ſo as we gain within; if in
failable grounds of Divine Providence, formerly the periſhing of the outward Man, 2 Cor. 4. 16.
ſpoken of) that the preſent eſtate wherein we are the inward Man be renewed, we have
is certainly the beſt for us ; and therefore we muſt no cauſe to complain, much to rejoice. Do I
herein abſolutely captivate our Underſtanding and live in a mean eſtate ? if it were becter, I ſhould
Will, to that of the Higheſt. How unmeet Judges be worſe ; more proud, more careleſs; and what
are Fleſh and Blood, of the beſt fitneſs of a condi- a woful Improvement were this ? What a ſtrange
tion for us? As ſome Palates (which are none of Creature would Man be, if he were what he
the wholſomeſt) like nothing but Sweet-meats, would wiſh himſelf ? Surely he would be wickedly
ſo our Nature would be fed up with the only pleaſant, careleſly prophane, vainly proud, proud-
Delicacies of Pleaſures and Proſperity ; according ly opprefſive, diffolutely wanton, impetuouſly
to the falſe Principle of Ariſtippus, That he only is felf-will’d; and in ſhort, his own Idol, and his
happy, which is delighted. But the All-wiſe God own Idolater : His Maker knows how to frame
knows another Diet more fit for our Health, and him better; it is our Ignorance and Unthankful-
neſs

A


Of Contentation.
287
Ambrof. de
vitiorum &
yirtutum
Mat. 5. 6.
OUR third Reſolution must be to inure our
neſs, if we fubmit not to his good pleaſure : To Pleaſure) muſt be taſted (as Dionyfius che Sophift
conclude, We pray every Day, Thy Will be done ; ſaid of old) on the tip of the Finger; not be ſupe
what Hypocrites are we if we pray one thing, and up in the hollow of the Hand. It is with our
a& another ? if we murmur at what we wiſh? All Deſires, as it is with weak Stomachs, the Quanti-
is well between Heaven and us, if we can think ty offends, even where the Food is not unwhol-
our felves happy to be what God will have us. ſome; and if heed be not taken, one Bir draws on
another, till Nature be over-laid. Both Pleaſures
and Profits (if way be given to them) have too
SECT. XXIII.
much power to debauch the Mind, and to work
it to a kind of inſatiableneſs; there is a Thirſt that
Second Reſolution, to abate of our Deſires.
is cauſed with Drunkenneſs; and the wanton Ap-
petite, like as they ſaid of Meſſallina, may be wea-
"Econdly, we muſt reſolve to abate of our De- ried, but cannot be ſatisfy'd. It is good there
tious and coverous Thoughts that is guilty of our tures of inordinate Deſires, and to give ſtrong de-
Unquietneſs. Every Man would be, and have, nials to the firſt unruly Motions of our Hearts :
more than he is; and is therefore fick of what he For, St. Chryfoftome well, Pleaſure is like a Dog,
is not. It was a true word of Democritus, If we which being coy'd and ſtroak'd follows us at the
deſire not much, we ſhall think a little much : Heels, but if rated and beaten off, is driven away
And it is ſuitable to one of the Rules of St. Augu- from us with eaſe.
ftine, It is better to need leſs, than to have more : It is for the Chriſtian Heart to be taken up with
Paul, the richeſt poor Man (as Am- other Defires, ſuch as wherein there can be no
broſe well) could ſay, As having all danger of immoderateneſs : Theſe are the holy
things, yet poffeffing nothing : It is Longings after Grace and Goodneſs : This only
conflictu.
not for a Chriſtian to be of the Covetouſneſs, this Ambition is pleaſing to God,
Dragon's Temper, which they ſay and infinitely beneficial to the Soul. Bleſſed are
is ſo ever-thirſty, that no Water will they which hunger and thirſt after
quench his drought ; and therefore Righteouſneſs, for they ſhall be filled :
never hath his Mouth ſhut; nor, with Spiritual Bleſſings are the true Riches,
the Daughters of the Horſe-leach to whereof we can never have enough.
Prov. 30. 15. cry always Give, Give: He muſt con- St. Ambroſe faid truly, No Man is in-
Ambrof. E.
fine his Defires; and that to no over- deed wealthy, that cannot carry a-
large compaſs; and muſt ſay to them, way what he hath with him : What
Job 38. 11.
as God doch to the Sea, Hitherto ſhalt is left behind is not our's, but other Men's. Con-
thou come, and no further ; and here temn thou whilſt thou art alive, that which thou
fhall thy proud Waves be ſtayed. canft not enjoy when thou art dead.
What' a Cumber is it for a Man to have too As for this earthly Traſh and the vain Delights
much? to be in the caſe of Surena the Parthian of the Fleſh, which we have fo fondly doated on,
Lord, that could never remove his Family with we cannot carry them indeed away with us, but
leſs than a thouſand Camels? What is this, but the Sting of the guilty miſ-enjoying of them will
Tortoiſe-like to be clogg’d with a weighty Shell, be ſure to ſtick by us; and, to our Sorrow, attend
which we cannot drag after us but with Pain us both in Death and Judgment. In ſum there-
Or like the Oſtrich, to be ſo held down with a fore, If we would be truly contented and happy,
heavy Body, that we can have no uſe of our our Hearts can never be enough enlarged in our
Wings? Whereas the nimble Lark rifes and mounts Deſires of ſpiritual and heavenly things, never too
with eaſe, and ſings chearfully in her flight. How much contracted in our deſires of earthly.
many have we known, that have found too much
Fleſh a Burden ? and when they have found their
Blood too rank, have been glad to pay for the
S E C T. XXIV.
hoog
letting it out? It was the word of that old and
famous Lord Keeper Bacon, the eminent Head of Third Reſolution, to inure our ſelves to digeſt ſmaller
a noble and witty Family, Mediocria firma : There
Thottw zgaida
Diſcontentments.
100 swe og
is neither Safety, nor true Pleaſure in Exceſs. It
was a wife and juſt Anſwer of Zeno the Philoſo-
pher, who reproving the Superfluity of a Feaſt, ſelves to digeſt ſmaller Diſcontentments ;
and hearing by way of defence that the Maker of and by the exerciſe thereof to enable our felves
it was a great rich Man, and might well ſpare it ; for greater : As thoſe that drink Medicinal Waters,
ſaid, If thy Cook ſhall over-falt thy Broth, and begin firſt with ſmaller quantities, and by degrees
when he is chid for it, ſhall ſay, I have ſtore e- ariſe, at laſt, to the higheſt of their preſcrib'd Mea-
nough of Salt lying by me, wouldſt thou take this fure; or as the wife Lacedemonians, by the early
for a fair Anſwer?
Scourgings of their Boys, inured them in their ri-
My Son, eat thou Honey, faith per Years to more painful Sufferings : A ſtrong
Prov. 24. 13. Solomon, becauſe it is good : But to be Milo takes up his Calf at firſt, and by, continual
stort au ya fure, for the preventing of all immo- practice, is now able to carry it when it is grown
olusta
deration, he adds ſoon after; Haſt thou a Bull.
Prov. 25. 16. found Honey ? eat ſo much as is ſuf Such is our Self-love, that we affect ever to be
ficient for thee, leſt thou be filled ſerved of the beſt ; and that we are apt to take
therewith. If our Appetite carry us too far, we great Exceptions at ſmall Failings : We would
may eaſily ſurfeit ; this (which is the Emblem of I walk always in ſmooth and even Pachs, and would
have
piſt. 27.

288
Of Contentation.
19.
Prayer.me
have no Hindrances in our Paſſage ; but, there is Do I receive a Letter of News from a far Country
no Remedy, we muſt meet with Rubs, and per- over-night ? it ſhall keep my Pillow warm till the
haps croſs Shins, and take falls too in our way. Morning : Do my importunate Recreations call
Every one is willing and deſirous to enjoy (as they me away? they fháll
, againſt the Hair be forcibly
ſay the City of Rhodes doth) a perpetual Sunſhine; adjourn'd till a further leiſure. Out of this ground
but we cannot (if we be wiſe) but know, that we it was, that the ancient Votaries obſerv'd ſuch Ri-
muſt meet with change of Weather ; with rainy gor and Auſterity in their Diet, Cloaths, Lodging;
Days, and ſometimes Storms and Tempeſts ; it as thoſe that knew how requiſite it is that Nature
muſt be our wiſdom to make proviſion according- ſhould be held ſhort of her Demands; and con-
ly: and fome-while to abide a wetting, that if tinually exerciſed with Denials, left ſhe grow too
need be, we may endure a drenching alſo. It was wanton and impetuous in her Defires : That which
the Policy of Jacob, when he was to was of old given as a Rule to Monaſtick Perſons,
Gen. 3. 2, 26.
meer with his Brother Efau (whom is fit to be extended to all Chriſtians, they
and 33. 5,6,
&c. O itu
he feared an Enemy, but found a may not have a Will of their own, but muſt frame
Friend) to ſend the Droves firſt; themſelves to ſuch a Condition and Carriage, as
then his Hand-maids, and their Children; then ſeems beſt to their Superior. If therefore it pleaſe
Leah, with her Children ; and at laſt came Foſeph my God to ſend me ſome little Comfort, I ſhall
and Rachel: as one that would adventure the leſs take that as an earneſt of more ; and if he exerciſe
dear in the firſt place, and (if it muſt be) to pre- me with lefſer Croſſes, I ſhall take them as Prepa-
pare himſelf for his deareſt loſs. St. Paul's Com- ratives to greater ; and endeavour to be thankful
panions in his perilous Sea-Voyage, for the one, and patient in the other, and con-
A&t. 27. 18,
firſt lighten the ship of leſs Neceffa- tented with God's Hand in both.
ries, then they caſt out the Tackling,
then the Wheat, and in the laſt place,
themſelves. It is the uſe that wiſe Socrates made of
SECT. XXV.
the ſharp Tongues of his croſs and unquiet Wives,
to prepare his Patience for publick Sufferings. Fourth Reſolution, to be frequent and fervent in
Surely he that cannot endure a Frown, will hard-
bar
ly take a Blow; and he that doubles under a light
Ierle will funk under a heavier and contrarix: O and fervent in our Prayers to the Father of
UR , to
that good Martyr prepares his whole Body for the
Faggot, with burning his Hand in the Candle
. all Mercies, that he will be pleaſed to work our
I remember Seneca, in one of his Epiſtles, rejoyces Hearts by the Power of his Spirit, to this conſtant
much to tell with what patient Temper he took ſtate of Contentation ; without which we can nei-
it, chat coming unexpectedly to his Country-houſe, ther conſider the things that belong to our inward
he found all things ſo diſcompos’d, that no Provi-Peace, nor diſpoſe our ſelves towards it, nor re-
fion was ready for him ; finding more Content- ſolve ought for the effe&ting it; without which all
ment in his own quiet apprehenſion of theſe Wants, our Conſiderations, all our Diſpoſitions, all our
than Trouble in that Unreadineſs. And thus Reſolutions are vain and fruitleſs
. Juſtly there-
ſhould we be affected upon all occaſions ; thoſe fore doth the bleſſed Apoſtle, after his Charge
that promis’d me Help, have diſappointed me : of avoiding all Carefulneſs for theſe
that Friend on whom I rely'd hath fail'd my Truft: earthly things, enforce the neceſſity Phil.
the Sum that I expected comes not in at the Day: of our Prayers and Supplications,
my Servant lackens the Buſineſs enjoined him; and making our Requeſts known unto God; who
the Beaſt that I eſteem'd highly is loft: the Veſſel both knows our Need, and puts theſe Requeſts in-
in which I ſhipp'd ſome Commodities, is wrack’d: to our Mouths : When we have all done, they
my Diée and Attendance muſt be abated; I muſt are the Requeſts of our Hearts that muſt free them
be diſlodged of
my former Habitation ; how do I from Cares, and frame them to a perfect Con-
put over theſe Occurrences ? If I can make light tentment : There may be a kind of dull and ſtu-
work of theſe leſſer Croffes, I am in a good Po- pid Neglect, which poffefſing the Soul, may make
ſture to entertain greater.
it inſenſible of evil Events, in ſome natural Diſ-
To this purpoſe, it will not be a little expedient, poſitions ; but a true Temper of a quiet and
to thwart our Appetite in thoſe things wherein peaceable eſtate of the Soul upon good grounds, can
we placed much Delight; and to torture our Cu- never be attained without the In-operation of that
rioſity in the delay of thoſe Contentments, which Holy Spirit, from whom every good
we too eagerly affected. It was a noble and ex- Gift, and every perfect Giving pro- Jam. 1. 17.
emplary government of theſe Paſſions which we ceedeth : It is here contrary to theſe
find in King David, who being extremely thirſty, earthly Occaſions ; with Men, he that is ever
and longing for a ſpeedy Refreſhment, could ſay, craving is never contented; but with God, he
Oh that one would give me Drink of cannot want Contentment that prays always. If
V Srl
the Water of the Well of Bethlehem ! we be not unacquainted with our ſelves, we are
2 Sam. 23.
but when he faw that Water pur- fo conſcious of our own Weakneſs, that we know
15, 16, 17.
chaſed with the hazard of the Lives every puff of Temptation is able to blow us over
of three of his Worthies, when it was brought they are only our Prayers that muſt ſtay us from
to him he would not drink it, but poured it out being carried away with the violent affaults of
unto the Lord.
Diſcontentment ; under which, a praying Soul
Have I a mind to ſome one curious
Diſh above can no more miſcarry, than an indevout Soul can
the reſt? I will put my Knife to my Throat, and enjoy Safety.
931900 To distanta
not humour my Palate fo far as to taſte of it:
brows
to moldina adozi otw) zida total v
SECT.
SEVDA
4.
6.
i

Of Contentation,
289

ror.
The covetous Man abounds with Bags, and no
SECT. XXVI.
leſs with Sorrows; verifying the Experience of
wife Solomon ; There is a fore Evil
The difficulty of knowing how to abound ; and the ill which I have ſeen under the Sun, Eccl. 5. 13.
Conſequences of not knowing it.
Riches kept for the Owners thereof,
to their hurt : What he hath got with Injuſtice,
ET this be enough for the Remedy of thoſe he keeps with Care, leaves with Grief, and rec-
L Diſtempers which ariſe from an adverſe Con- kons for with Torment; I cannot better compare
dition : As for Proſperity, every Man thinks him- theſe Money-mongers than to Bees; they are
ſelf wiſe and able enough to know how to govern buſy Gatherers, but it is for themfelves; their
it, and himſelf in it ; an happy Eſtate, (we ima- Maſters can have no part of their Honey, till it
gine) will eaſily manage it ſelf, without too much be taken from them; and they have a Sting ready
Care. Give me but Sea-room, faith the confident for every one that approaches their Hive, and
Mariner, and let me alone, whatever Tempeſts their Lot at the laſt is Burning. What Maceration
ariſe. Surely the great Doctor of the Gentiles is there here with Fears and Jealouſies? what cru-
had never made this holy Boaſt of his divine Skill, el Extortion and Oppreſſion exerciſed upon others ?
[ I know how to abound] 'if it had been ſo eaſy a and all from no other ground than this, That
matter as the World conceives it ; Mere Ignorance, they know not how to abound?
and want of Self-experience is guilty of this Er The Prodigal feafts and fports like an Athenion,
ſpends like an Emperor, and is ready to ſay as
Many a one abounds in Wealth and Honour, Heliogabalus did of old, Thoſe Cates
who abounds no leſs in Miſeries and Vexation are beſt that coſt deareft ; caring Ælius Lam.
Many a one is carry'd away with an unruly Great more for an empty Reputation of a prid.
neſs, to the Deſtruction of Body, Soul, Eſtate. fhort Gallantry, than for the comfor-
The World abounds every-where with Men that cable Subſiſtance of himſelf, his Family, his Pofte-
do abound, and yet do not know how to abound: rity : Like Cleopes the vain Egyptian King, which
and thoſe eſpecially in three ranks; the Proud, was fain to proſtitute his Daughter for the finiſh-
the Covetous, the Prodigal ; The Proud is there-ing his Pyramid : This Man laviſheth out not his
by tranſported to forget God; the Covetous, his own Means alone, but his poor Neighbours; run-
Neighbour ; the Prodigal, himſelf.
ning upon the Score with all Trades that concern
Both Wealth and Honour are of a ſwelling na-his Back or Belly; undoing more with his Debts,
ture; raiſing a Man up not above others, but than he can pleaſure with his Entertainments;
above himſelf ; equalling him to the Powers im- none of all which ſhould be done, if he knew how
mortal; yea, exalting him above all that is called to abound,
God: Oh that vile Duft and Aſhes ſhould be raiſed Great Skill therefore is required to the go-
to that height of Infolence as to hold conteſtation verning a plentiful and proſperous Eſtate, ſo as it
with its Maker! Who is the Lord, may be ſafe and comfortable to the Owner, and
faith the King of Egypt? I ſhall be beneficial unto others. Every Corporal may know
Ifai. 4. 14.
like to the Higheſt; I am, and there how to order ſome few Files ; but to marſhal ma-
is none beſides me, ſaith the King of ny Troops in a Regiment, many Regiments in a
Babylon. The Voice of God, and whole body of an Army, requires the Skill of an
not of Man, goes down with Herod. experienc'd General. But the Rules and Limits
And how will that Spirit trample upon Men that of Chriſtian Moderation in the uſe of our Ho-
dare vye with the Almighty ? Hence are all the nours, Pleaſures, Profits, I have at large laid
heavy Oppreſſions, bloody Tyrannies, imperious forth in a former Diſcourſe; thither I mult crave
Domineerings, ſcornful Inſultations, mercileſs leave to ſend the benevolent Reader ; beſeeching
Outrages, that are ſo rife amongſt Men; even God to bleſs unto him theſe and all other Labours,
from hence, That they know not how to a to the happy furtherance of his Grace and Salva-
bound.
tion. Amen.

Exod. 5.2.
Acts 12. 22.
Oooo
THE
C
290
THE
BALM OF GILEAD:
O R
COMFORTS for the DISTRESSED,
Both Moral and Divine.
To all the Diſtreſſed Members of Jesus CHRIST whereſoever,
whoſe Souls are wounded with the preſent Senſe of their Sins,
or of their Afflictions, or with the Fears of Death and Judgment;
The Author humbly recommends this ſovereign Balm, which God hath been pleaſed to put into
his Hands for their Benefit ; earneſtly exhorting them to apply it carefully to their ſeveral
Sores, together with their faithful Prayers to God for a Bleſſing upon the uſe thereof :
Not doubtiug but (through God's Mercy) they ſhall find thereby a ſenſible Eaſe and Com-
fort to their Souls, which ſhall be helpt on by the fervent Devotions of the unworthieſt
Servant of God and his Church.
J. H. B. N.
The CONTENTS
Comforts for the Sick-Bed.
Comforts for the Sick Soul.
T
HE Preface.
Ş 1. The happineſs of a deep Sorrow for Sin.
5 1. Aggravation of the Miſery of Sickneſs. 2. Comfort from the well-grounded Declaration of
|
§ 2. I Comfort from the freedom of the Soul.
Pardon.
Š 3. 2 Comfort from the Author of Sickneſs, and the $ 3. Aggravation of the grievous Condition of the Pa-
Benefit of it.
tient, and the Remedies from Mercy applied.
$ 4. 3 Comfort from the Viciſſitudes of Health. § 4. Complaint of Unrepentance and Unbelief ſatisfy’d.
9 5. 4. Sickneſs better than finful Health.
9 5. Complaint of a miſ-grounded Sorrow ſatisfy’d.
5 6. Ś Comfort from the greater Sufferings of bolier Men, $ 6. Complaint of the inſufficient meaſure of Sorrow for
and the Reſolutions of Heathens.
Sin anſwered.
9 7. 6. Our Sufferings far below our Deſervings. $ 7. Complaint of the want of Faith ſatisfy’d.
8. 7 Comfort from the Benefit of the exerciſe of our 98. Complaint of the weakneſs of Faith ſatisfy'd.
Patience.
99. Complaint of Inconſtancy and Deſertions anſwered.
$ 9. 8. The neceſſity of our expectation of Sickneſs. 10. Complaint of Unregeneration and deadneſs in Sin
10. 9 Comfort from God's most tender regard to us in Satisfy'd.
Sickneſs.
S 11. Complaint of the inſenſibleneſs of the Time and
11, 10 Comfort from the comfortable end of our Means of Converſion anſwered.
Suffering
$ 12. Complaint of Irreſolution and Uncertainty in mat-
$ 12. Ii Comfort from the Favour of a peaceable Paf ter of our Election anſwered.
Sage out of the World.

Comforts

The Contents.
291
Comforts againſt Tentations.
Comforts againſt Poverty and Loſs of our Eftate.
$1. Chriſt himſelf aſſaulted. Our Trial is for our S 1. Comfort from the fickle nature of theſe earthly
good.
Goods.
$ 2. The powerful Affiſtance of God's Spirit, and the S 2. They are not ours, but lent us.
Example of St. Paul.
$ 3. The eſtimation of our Riches is in the Mind.
S 3. The reſtraint of our ſpiritual Enemies, and the in- S 4. It may be good for us to be held ſhorts
finite Power of God overmatching them.
Ss. The danger of abundance.
$ 4. The advantage made to us by our Temptations and S 6. The Cares that attend Wealth.
Foils.
$ 7. The imperiouſneſ of ill-uſed Wealth.
S 5. Complaint of Relapſes into Sin, with the Remedy S 8. Conſideration of the Cauſes and Means of impoves
of it.
riſhing us.
S 9. Examples of thoſe who have affected Poverty.
Comforts againft weakneſs of Grace.
Comforts againſt Impriſonment.
S 1. Comfort from the common condition of all Saints.
$ 2. Comfort from the improvement of weak Graces, S 1. Comfort from the Nature and Power of true Li-
and the free diſtribution of the Almighty,
berty.
$ 3. Comfort from God's acceptation of the truth of Grace, S 2. The Sad Objects of a free Beholder's Eye.
not the quantity:
S 3. Comfort from the inviſible Company that cannot be
S 4. Comfort from the variety of God's Gifts, and the kept from us.
Ages and Statures of Grace.
S 4. Comfort from the inward Diſpoſition of the Pri-
Ss. Comfort from the ſafety of our condition, even in Soner.
leiſurely Progreſſes in Grace.
Ss. The willing choice of Retiredneſs in ſome Perſons.
S 6. Comfort from our good Deſires and Endeavours. $ 6. Comfort from the Cauſes of Impriſonment.
$ 7. Comfort from the happineſs of an bumble Poverty in $ 7. Comfort from the good Effects of Retiredneſsi
Spirit.
$ 8. The Soul's Impriſonment in the Body.
$ 8. An Incitement to ſo much the more Caution and
fafter adherence to God.
Comforts againſt Baniſhment.
Comforts againſt Infamy and Diſgrače. § 1. Comfort from the univerfality of a wiſe Man's
Country.
$ r. Comfort from the like Suffering of the holieſt Men, S 2. From the Benefit of Self-converſation.
yea, of Christ himſelf.
S 3. From the Examples of thoſe holy ones that have
§ 2. Comfort of our Recourſe to God.
abandoned Society.
S 3. Comfort from the clearneſ of our Conſcience, S 4. From the Advantage that hath been made of Re-
$ 4. From the Improvement of our Reaſon
moving
55. From the cauſe of our Suffering.
Ss. From the right we have in any Country, and in
$ 6. From our envied Virtue.
God.
$ 7. From others ſleighting of just Reproaches. $ 6. From the praktice of voluntary Travel.
$ 8. From the narrow Bounds of Infamy.
S 7. All are Pilgrims.
S 9. From the ſhort Life of Slander.
Comforts againſt the loſs of our Senſes of Seeing
Comforts againſt publick Calamities.
and Hearing.
S 1. Comfort from the inevitable neceſſity of Changes. $ 1. Comforts from the two inward Lights of Reaſon
§ 2. From the Senſe and Sympathy of common Evils. and Faith.
S 3. From the ſure Protection of the Almighty. § 2. The ſupply of better Eyes.
S 4. From the Juſtice of God's Proceedings.
S 3. Comfort from the better Object of inward Sight.
S 5. The Remedy, our particular Repentance.
S 4. The ill Offices done by the Eyes.
S 6. The unſpeakable Miſeries of a Civil War. S s. The freedom from Temptations by the Eye; and
57. The woful Miſeries of Peſtilence, allay'd by con freedom from many Sorrows.
ſideration of the Hand that inflicts it.
$ 6. The Chearfulneſs of ſome blind Men.
$ 7. The ſupply which God gives in other Faculties.
Comforts againſt the Loſs of Friends. S 8. The Benefit of the Eyes which once we had,
$ 9. The ſupply of one Senſe by another.
§ 1. The true Value of a Friend, and the fault of over S 10. The better condition of the inward Ear.
$11. The Grief that ariſes from bearing evil things.
§ 2. The true ground of an undefeiſible enjoying our
Friends.
Comforts againſt Barrenneſs.
$ 3. The rarity and trial of true Friends.
$ 4. It is but a Parting, not a Loß.
$ 1. The Bleſſing of Fruitfulneſs ſeaſoned with Sorrows.
Ss. The Loß of a virtuous Wife mitigated.
§ 2. The Pains of Child-bearing.
$ 6. The mitigation of the Loſs of a dear and hopeful $ 3. The miſery of ill-diſpoſed and undutiful Children.
Son.
$ 4. The Cares of Parents for their children.
SS. The great Grief in the loss of Children.

priſing him.
OOOO 2
Com-
The Contents.
292
3.
S 8. Death but a Parting to meet again.
Comforts againſt want of Sleep. S 9. Death but a Sleep:
S 1. The Miſery of the want of Rest, with the best 10. Death Sweetned to us by Christ.
9 11. The Painfulneſs of Christ's Death.
Remedy.
S 12. The Vanity and Miſeries of Life.
2. The favour of freedom from Pain.
$ 13. Examples of the couragious Reſolutions of others,
0 The great favour of Health without Sleep.
S 14. The happy Advantages of Death.
S 4. Sleep is but a Symptom of Mortality.
S 5. No uſe of Sleep whither we are going.
Comforts againſt the Terrors of Judgment,
Comforts againſt the Inconveniences of Old Age. S1. Aggravations of the Fearfulneſs of the laſt Fudg-
S 1. The illimitation of Age, and the Miſeries attend-
S 2. Comfort from the Condition of the Elect.
$ 2. Old Age is a Blefing.
S 3. Awe more fit for thoughts of Judgment than
Terror.
$ 3. The Advantages of old Age. Firſt, Fearleſneſs.
$ 4. The next Advantage of old Age, Freedom from $ 4. In that great and terrible Day our Advocate is our
impetuous Paſſions of Lust.
Judge.
Ss. The third Advantage, Experimental Knowledge. $5. Frequent Meditation, and due Preparation, the true
$ 6. Age in ſome Perſons vigorous and well-affected. Remedy of Fear.
57. The fourth Advantage of Age, Near approdch to
Comforts againſt the Fears of Spiritual Enemies.
ment.
ing it.
our End.
Comforts againſt the Fears and Pains of Death.
S 1. The Fear of Death natural.
S 2. Remedy of Fear, Acquaintance with Death.
S 3. The Mif-apprehenſion of Death injurious.
S 4. Comfort from the common Condition of Men.
$ 5. Death not feared by ſome.
$ 6. Our Death-day better than our Birth-day.
S 7. The Sting of Death pulled out.
S 1. The great Power of evil Spirits, and their Reſtraint.
§ 2. The Fear of the number of Evil Spirits, and the
Remedy of it.
9 3. The Malice of the evil Spirits, and our Fears there-
of Remedied.
D 4. The great Subtlety of evil Spirits, and the Remedy
of the Fear thereof
The univerſal Receipt for all Maladies.
Besta 1o elitano la loro ingegno
collimsha Lida solo
Τ Η Ε
2
bit loco adding
tromos
asureமாம் பாலே

293
THE
COMFORTER.
* Pfal. 31. 3.
to take a ſhare in thy Sufferings, foars above to the
Comforts for the Sick-Bed.
Heaven of Heavens; and is proftrate before the
Throne of Grace, ſuing for Mercy and Forgive-
HAT ſhould we do neſs, beholding the Face of thy gloious Mediator
The Preface.
in this Vale of Tears, interceding for thee. Wo were to us if our Souls
but bemoan each 0 were coffin'd up in our Boſoms, ſo as they could
thers Miſeries ? Every not ftir abroad, nor go any further than they are
Man hath his Load, and well is he carried ; like fome Snail or Tortoiſe, that cannot
whoſe Burthen is ſo eaſy that he may move out of the Shell. Bleſſed be God he hath
Gen. 48.16. help his Neighbours. Hear me my given us active Spirits, that can beſtir themſelves
Son; my Age hath waded through a whilft our Bodies lie ſtill; that can be ſo quick
world of Sorrows : The Angel that and nimble in their Motions, as that they can paſs
hath hitherto redeemed my Soul from all evil, from Earth to Heaven ere our Bodies can turn
and hath led me within few Paces of the Shoar, to the other ſide ; and how much ſhall we be
offers to lend me his Hånd to guide thee in this wanting to our felves if we do not make uſe of
dangerous Ford, wherein every Error is Death: this ſpiritual Agility, ſending up theſe Spirits of
Let us follow him with an humble Confidence, ours from this dull Clay of our Bodies, to thoſe
and be ſafe in the view and pity of the woful Mif- Regions of Bleſſedneſs; that they may thence
carriages of others.
fetch Comfort to alleviate the Sorrows of their
Thou art now caſt upon the Bed | heavy Partners? Thus do thou, my Son, em-
Sect. I.
of Sickneſs ; * roaring out all the day ploy the better part, no Pains of the worſe can
long for the extremity of thy Pain, make thee miſerable. That fpiritual part of
of the Miſery meaſuring the flow Hours, not by thine fall ere long be in Bliſs, whilſt this earthen
of Sickneſs. Minutes, but by Groans : Thy Soul piece ſhall lie rotting in the Grave : Why ſhouldīt
is weary of thy Life, through the thou not, even now before thy Separation, im-
intollerable Anguiſh of thy Spirit ; prove all the Powers of it to thy preſent advantage?
Job 1o. I.
Of all earthly AMictions this is the Let that ſtill behold the Face of thy God in Glory,
foreſt. Fob himſelf, after the ſudden whilſt thy bodily Eyes look upon thoſe Friends at
Job 7. 11. and aſtoniſhing News of the loſs of thy Bed-ſide, which may pity thee, but cannot
his Goods and Children, could yet help thee.
bear up, and bleſs the God that gives Thou art pained with Sickneſs :
Job 1. 21. and takes; but when his Body was Conſider ſeriouſly whence it is that
2 Comfort.
tormented, and was made one Bile, thou thus ſmarteſt; Affliction cometh
now his Patience is retched ſo far as not out of the Dust. Couldſt thou but thor of Sick-
Job 3.3.
curſe (not his God, but) his Nativity. hear the Voice of thy Diſeaſe as wellneſs, and the
The great King queſtioning with his thou feeleſt the Stroke of it, it faith Benefit of it.
Job 5. 6.
Cup-bearer Nehemiah, can ſay, Why is loud enough, Am I come up hither with-
thy Countenance ſad, ſeeing thou art not out the Lord to torment thee? The Lord
fick?? as implying that the fick Man hath ſaid to me, Go up againſt this Man, and afflict him.
of all other hath juſt cauſe to be dejected; world- Couldſt thou ſee the Hand that ſmites thee, thou
ly Croſſes are aloof off from us ; Sickneſs'is in our couldſt not but kiſs it : Why Man, it is thy good
Boſom; thoſe touch ours only, theſe our ſelves; God the Father of all Mercies, that lays theſe
here the whole Man ſuffers; what could the Body Stripes upon thee; he that made thee, he that
feel without the Soul that animates it? How can bought thee at ſo dear a rate as his own Blood,
the Soul (which makes the Body ſenſible) chooſe it is he that chaſtiſeth thee; and canſt thou think
but be moſt affected with that Pain whereof it gives he will whip thee but for thy Good ? Thou art a
Senſe to the Body? Both Partners have enough to Father of Children, and art acquainted with thine
do to encounter ſo fierce an Enemy : The ſharper own Bowels ; Didſt thou ever take the Rod into
Aſſault requires the more powerful Reſiſtance: thy Hand out of a pleaſure that thou tookeſt in
Recollect thy felf, My Son, and call up all the fmiting that Fleſh which is derived from thine
Powers of thy Soul to grapple with ſo violent an own Loins ? Was it any eaſe to thee to make thy
Enemy.
Child ſmart and bleed? Didſt thou not ſuffer
The Body is by a fore Diſeaſe con more than thou inflictedſt? Couldſt thou not ra-
fined to thy Bed. I ſhould be ſorry ther have been content to have redeem'd thoſe
to ſay, thou thy ſelf wert ſo: Thy Stripes with thine own? Yet thou
From the free
dom of the soul, Soul (which is thy Self) is, I hope, faweſt good reaſon to lay on, and not Prov. 19. 18.
elſewhere, that however it is content to ſpare for his loud Crying and ma
ny
Sect. 3.
From the Aus

2 Kin. 18.25.


Neb. 2. 20
Sect. 2..
> Comfort.
294
I be Balm of Gilead : Or,

1 Cor. 11.32,
Sect. 5.
than finful
ny Tears; and canſt ſay thou hadít not loved that Father Abraham ſaid to the damned Glutton,
him if thou hadſt not been ſo kindly ſevere : And Son, remember that thou in thy Life-time
if we that are evil know how to give loving and receivedft thy good things, and Lazarus evil Luke 16. 25.
beneficial Correction unto our Children, how things, but now he is comforted, and thou
much more ſhall our Father which is in Heaven art tormented. O happy ſtripes where-
know how to beat us to our advantage ? So as we with we are chaſtened of the Lord,
may fing under the Rod with the bleſſed Pfalmiſt, that we may not be condemned with the
I knowv, O Lord, that thy Judgments are World! Oh welcome Fevers that may quit my
Plal. 119.75. right, anel that of very Faithfulneſs thor Soul from everlaſting Burnings!
haft afflicted me. Might the Child be
Thou complaineſt of Sickneſs; I
made Arbiter of his own Chaſtiſement, do we have known thoſe that have beſtowed
think he would award himſelf ſo much as one Tears upon their too much Health, 4 Comfort.
Laſh? Yet the wiſer Parent knows he ſhall ſadly bemoaning the Fear and Dan- Sickneſs better
wrong him if he do not inflict more; as ha- ger of God's Dil-favour for that they Healiha
ving learned of wiſe Solomon, Thou ailed nothing: And our Bromiard tells Brom. Sum.
Prov. 23. 14. ſhalt beat him with the Rod, and shalt us of a devout Man in his time, that V. infirmitas.
deliver his Soul from Hell. Love hath bewailed his continued Welfare as
his Strokes, faith Ambroſe, which are ſo much the no ſmall Affliction ; whom ſoon after God fitted
ſweeter, by how much they are the harder ſet with Pain enough: The poor Man joy'd in the
on: Doft thou not remember the Meſſage that Change, and held his Sickneſs a Mercy; neither
the two Siſters ſent to our Saviour, indeed was it otherwiſe intended by him that fent
John 11. 3•
Lord, bebold, he whom thou loveſt is fick : it. Why are we too much dejeđed with that
Were it ſo that Pain, or Sickneſs, or which others complain to want? why ſhould we
any other the Executioners of Divine Juſtice find that ſo tedious to us which others have with-
ſhould be let looſe upon thee to tyrannize over ed? There have been medicinal Agues which the
thee at pleaſure, on purpoſe to render thee per- wiſe Phyſician hath caſt his Patient into for the
fectly miſerable, there were juſt reaſon for thy Cure of a worfe Diſtemper. A ſecure and law-
atter diſheartning ; now they are ftinted, and go leſs Health, however Nature takes it, is the moſt
under Commiſſion ; neither can they be allowed dangerous Indiſpoſition of the Soul; if that may
to have any other Limits than thy own advantage. be healed by ſome few bodily Pangs, the Advan-
Tell me whether thou hadît rather be good or tage is unſpeakable. Look upon ſome vigorous
be healthful : I know thou wouldit be both, and Gallant, that in the height of his Spirit, and the
thinkeſt thou mayeft well be fo. Who is ſo little heat of his Blood, eagerly purſues his carnal
in his own favour as to imagine he can be the Delights, as thinking of no Heaven but the free
worſe for faring well ? But he that made thee Delectation of his Senſe; and compare thy pre-
looks farther into thee than thine own Eyes can fent Eſtate with his : Here thou lieſt groaning, and
do ; he ſees thy Vigour is turning wanton; and fighing, and panting, and ſhifting thy weary fides,
that if thy Body be not fick thy Soul will : If he complaining of the heavy pace of thy tedious
therefore find it fit to take down thy worſe Part a Hours; whilft he is frolicking with his jocund
little for the preventing of a mortal Danger to the Companions, carouſing his large Healths, ſport-
better, what cauſe haft thou to complain, yea rather ing himſelf with his wanton Miſtreſs
, and bathing
not be thankful ? When thou haſt felt thy Body himſelf in all ſenſual Pleaſures; and tell me whe-
in a Diſtemiper of Fulneſs, thou haft gone to Sea ther of the two thou thinkeſt in the happier
on purpoſe to make thy felf fick; yet thou knew- condition ? Surely, if thou be not ſhrunk into no
eſt that turning of thy Head and Stomach would thing but mere Senſe, if thou haſt not caſt off all
be more painful to thee than thy former Indiſpofi- I thoughts of another World, thou fhalt pity the
tion why ſhould not thine All-wiſe Creator Miſery of that godleſs Jollity, and gratulate to
take liberty to cure thee with an afflictious Re- thy ſelf the advantage of thine humble and faith-
ful Suffering; as that which ſhall at laſt make
Thou art now ſick; wert thou not thee an abundant amends, by yield-
before a long time healthful? Canft ing thee the peaceable fruit of Rigsteorf- Heb. 12. 11.
thou not be content to take thy turris? neſs.
If thou hadſt not more Days of Health Thy Pain is grievous; I apprehend
ciſſitudes of
than Hours of Sickneſs, how canft it ſuch, and pity thee with all my
Sect. 6.
Job 2. 10.
thou think thou hadft cauſe to repine? Soul : But let me tell thee it is not
The greater
Had the Divine Wiſdom thought fit ſuch but that holier Men have ſuf-
Sufferings of
to mitigate thy many days Pain with the Eaſe of fer'd more. Doſt thou not hear the belier Men,
one Hour, it had been well worthy of thy thanks; great Precedent of Patience crying and the Reſom
lutions of Hero
but now that it hath before-hand requited thy out from his Dunghil, * Ob that my
few painful Hours with Years of perfect Health, Grief were throughly weighed, and my
how unthankfully doſt thou grudge at the Condi- Calamities laid in the Balance together ! *Job 6. 2,
tion? It was a foul Miftake, if thou didft not For now it would be heavier than the
from all earthly things expect a Viciffitude; they Sand of the Sea : therefore my Words are
cannot have their Being without a Change: As Swallowed up. For the Arrows of the Almighty are
well may Day be without a ſucceſſion of Night, within me, the Poiſon whereof drinketh up my Spirit :
and Life without Death, as a mortal Body without The Terrours of God do ſet themſelves in array againſt
Fits of Diſtemper; and how much better are me? Doſt thou not hear the Man after
theſe momentany Changes than that laft Change God's own Heart ſpeak of the Voice Pfal. 22. 1.
of a Miſery unchangeable? It was a woful Word of his roaring? Doit thou not ſee him
that
ز
medy?
Sect. 4.
3
Comfort.
From the Vi-
Health.
5 Comfort.
thens.
3, 4.


The COMFORT E R.
295

Paal 6.6.
Lam. 3. I, 3,
4
Sect. 7.
that ſhrunk not from the Bear, the ye that labour and are heavy laden, and I
Lion, the Giant, drenching his Bed will give you reſt. Strengthen ye the Mat. 11. 28.
with his Tears ? Doſt thou not hear weak Hands, and confirm the feeble Knees:
the Faithful crying out, I am the Man Say to them that are of a fearful Heart, Ila. 35. 3. 4.
that hath ſuffered Affliction by the Rod of Be ſtrong, fear not ; bebold”your God will
his Wrath, &c. Surely againſt me is he come with vengeance
, even God with a Recompence;
turned; he turned his hand againſt me all the day : My be will come and ſave you. They had not the Heart
Fleſh and Skin bath he made old; he hath broken my of a Job, to ſay, I know that may Redeemer liveth;
Bones. Might I not eaſily ſhew thee the Prophets, nor the Eyes of a Stephen, to pierce the Heaven,
Apoſtles, Martyrs (the great Favourites of Hea- and to ſee their Saviour ſtanding at the Right
ven) ſome on the Gridirons, others in boiling Hand of God: but merely tugg’d it out in the
Caldrons ; fome on the Spits, others under the ſtrength of their natural Courage, heighten'd
Saws ; ſome in the Flames, others craſhed with with a vain-glorious Ambition of the Fame,
the Teeth of wild Beaſts; ſome on the Racks, which they did believe would ſurvive them :
others in firy Furnaces : moſt of them in ſuch Whereas we Chriſtians know that we have a God,
Torments as in compariſon whereof thy Pains are the Father of all Mercies to ſtand by us; a Re-
but Sports ? Yea, what ſpeak I of theſe mortal, deemer to deliver us; a Comforter to ſtrengthen
and (at the beſt) ſinful Men ; when thou mayſt and refreſh us ; ſweet and unfailable Promiſes to
ſee the Son of God, the Lord of Life, the King ſuſtain us; and at laſt, a Crown of eternal Glo-
of Glory, God bleſſed for ever, ſweating drops of ry to recompence us.
Blood in his dreadful Agony; and mayſt hear Thou art pained with Sickneſs :
him cry upon the Tree of Shame and Curſe, My Look not at what thou feeleſt, but at
God, my God, why bast thou forſaken me? Alas, what what thou haft deſerved to feel. Why 6 Comfort
.
are we capable to ſuffer in propotion of theſe doth the living Man complain? Man Suf- Our Sufferings
far below our
Tortures ? 'Who are we that we ſhould think much fereth for his Sin. Alas, the Wages of
Deſervings.
to ſhare with the beſt of God's Saints, yea, with every Sin is Death; a double Death; Lam. 3. 39.
the dear and eternal Son of his Love, our ever- of Body, of Soul ; temporal, eternal:
bleffed Redeemer? Had not God found this the Any thing below this is Mercy. There is not
way to their Heaven, they had not trod ſo deep the leaſt of thy many thouſand Trangreſſions but
in Blood : Why do we grudge to wet our Feet hath merited the infinite Wrath of a juft God,
where they waded? Yea, if from theſe holy ones, and thereby more Torments than thou art capable
thou ſhalt turn thine Eyes to fone mere Pagans, to undergo. What, doſt thou complain of Eaſe ?
let me ſhew thee the Man whom we are wont to Where thou owedít a thouſand Ta-
account infamous for Voluptuouſneſs, Epicurus the lents; thou art bidden to take thy Luke 6.6.
Philoſopher, who on his dying day, when he lay Bill, and fit down and write fifty ;
extremely tormented with the Stone in the Blad- wilt thou not magnify the Clemency of ſo favour-
der, and a tearing Collick in his Bowels, as it able a Creditor ; Surely, were every Twig where-
were gaſping for Life; yet even then, writing to with thou ſmarteſt a Scorpion, and every Breath
his Idomenius, can out of the ſtrength of his Reſo- thou ſendeſt forth a Flame, this were yet leſs than
lutions profeſs his Chearfulneſs, and can ſtile even thy due. Oh the infinite Goodneſs of our indul-
that day bleſſed. It was the ſame Mouth that gent Father, that takes up with ſo gentle a Cor-
could boaſt, that if he were frying in the bra-rection! Tell me, thou nice and delicate Patient,
zen Bull of Phalaris, he could there find Con- if thou canſt not bear theſe Stripes, how wilt thou
tentment. What ſhould I tell thee of a Mutius be able to endure thoſe that are infinitely forer?
Scævola, who in a glorious Revenge voluntarily Alas, what are theſe to that Hell which abides for
burns off his own Right Hand, not without the the Impatient? There are exquiſite Pains without
Envy and Pity of his Enemies? Or of a Regulus, mitigation, eternal Pains without intermiſſion,
that after ſo high a Provocation, offers himſelf to which thou canſt never ſuffer nor avoid ; fear
the worſt of the mercileſs Fury of his Tormen- them, whilſt thou grudgeſt at theſe ; lay thy ſelf
tors? Why ſhouldſt thou think it Itrange (faith wiſe low under the Hand of thy good God, and be
Seneca) that ſome Men ſhould be well pleaſed to thankful for a tolerable Miſery. How graciouſly
be ſcorch'd, to be wounded, to be rack’d, to be hath the Wiſdom of our God, thought fit tº tem-
killd ? Frugality is a Pain to the riotous, Labour per our Ami&tions ; ſo contriving them, that if
is a Puniſhment to the Lazy, Continence is a they be ſharp, they are not long; and if they be
Miſery to the Wanton, Study is a Torture to the long, they are not over-ſharp, that our Strength
Slothful ; All theſe things are not in their own might not be over-laid by our Trials either way!
nature difficult, but we are feeble and falſe-heart- Be content Man; either thy Languiſhment ſhall
ed. Shall theſe Pagans attain to this height of be eaſy, or thy Pain foon over. Extreme and
Magnanimity, out of the Bravery of their manly Everlaſting are Terms reſerved for Gods Enemies
Refolutions, and ſhall we Chriſtians droop and in the other World. That is truly long which
pule under gentler Sufferings, whilſt we profeſs hath no end, that is truly painful which is not
to have moreover the advantage of Faith to up- capable of any relaxation. What a ſhort Moment
hold and chear us ? Poor Heathen Souls! they is it that thou canſt ſuffer ? ſhort, yea, nothing
never heard of any gracious Engagemnt of a in reſpect of that Eternity which thou muſt ei
merciful God to ſtand by them, and to comfort ther hope for, or fear. Smart a while patiently,
them; they never had met with thoſe ſweet Mef- that thou maiſt not be infinitely miſerable.
ſages from Heaven, Call upon me in the Thou complaineft of Pain : What
Pfal. 50.15.
day of Trouble ; I will deliver thee, and uſe were there of thy Patience if
thou shalt glorify me : Come unto me, all thou aileft nothing? God never gives
Virtues
Sect. 8.

296
The Balm of Gilead : Or,
our Patience.
1o Comfort
Sect. 9.
8 Comfort.
Virtues without an intent of their ex- | Comforter doth not only viſit but attend thee ;
7 Comforc.
erciſe
. To what purpoſe were our and if thou find thy Pallet uneaſy, he ſhall curn
The Benefit of Chriſtian Valour, if we had no Ene- and ſoften it for thy Repoſe. Canſt thou not
the exerciſe of
my to encounter ? Thus long thou read God's gracious Indulgence in thine own Dif-
haſt lain quiet in a ſecure Gariſon, poſition ? Thou art a Parent of Children; per-
where thou haſt heard no Trumpet but thine own, haps thou findeſt cauſe to affect one more than a-
and haft turned thy Drums into a Dicing-Table, nother, though all be dear enough; but if any one
laviſhing out thy Days in varieties of idle Recrea- of them be caſt down with a feverous Diſftemper,
tions: Now God draws thee forth into the Field, now thou art more carefully bufy about him than
and ſhews thee an Enemy; where is thy Chriſtian all the reſt ; how thou pitieft him, how thou
Fortitude if thou ſhrink back, and cowardly plieſt him with Offers and Receits with what
wheeling about, chuſeft rather to make uſe of filent Anxiety doſt thou watch by his Couch?
thy Heels than of thy Hands ? Doth this beſeem liſtening for every of his Breathings, jealous of
thee who profeffeft to fight under his Colours, every Whiſpering that might break off his Slumber;
who is the great Conqueror of Death and Hell ? anſwering every of his Groans with ſo many Sighs;
Is this the way to that happy Victory, which ſhall and in ſhort, ſo making of him for the time, that
carry away a Crown of Glory? My Son, if thou thy greateſt Darling ſeems the while neglected in
faint in the day of thine Adverſity, thy Strength compariſon of this more needful Charge: How
is but ſmall : Stir up thine holy Cou- much more thall the Father of Mercies be com-
Eph. 6.10. rage; Be ſtrong in the Lord, and in the paſſionately intent upon the Sufferings of his dear
Power of bis Might: Buckle cloſe with Children, according to the proportion of their
that fierce Enemy wherewith thy God would have Aflictions ?
chee aſſaulted, looking up to him who hath faid, Thou art wholly taken up with
and cannot fail to perform it ; Be faithful to the the extremity of thy Pains; Alas,
Sect. II.
Death, and I will give thee a Crown of Life.
poor Soul, thy purblind Eyes fee no-
Thou art ſurprized with Sickneſs thing but what is laid cloſe to thee: ble end of our
The comforta
whoſe Fault is this but thine own. It is thy Senſe which thou followeſt, Sufferings
Who bade thee not to look for ſo ſure but where is thy Faith? Couldſt thou
The neceſſity of
a Gueſt? The very Frame of thy look to the End of thy Sufferings, thou couldſt
expecting sick
nefs.
Body ſhould have put thee into other not but rejoice in Tribulations : Lec Patience
Thoughts : Doſt thou ſee this living have her perfect Work, and thou ſhalt once fay,
Fabrick made up as a Clock, conſiſting of ſo many It is well for me that I was afflicted : Thou might-
Wheels and Gimmers ? and couldſt thou imagine eſt be jocund long enough ere thy Jollity could
that ſome of them ſhould not be ever out of order? make thee happy ; yea, Wo be to them
Couldſt thou think that a Cottage not too ſtrongly that laugh here : But on the contrary,
built, and ſtanding ſo bleak in the very mouth of Our light Affli&tion which is but for a
the Winds, could for any long time hold tight and moment, worketh for us a far more ex-
unreaved Yea, doft thou not rather wonder that ceeding and eternal weight of Glory. O bleſſed im-
it hath out-ſtood ſo many bluftring Blaſts, thus provement of a few Groans! O glorious iſſue of
long, utterly unruined ? or that the Wires of that a fhort brunt of Sorrow! What do we going for
Engine ſhould ſo long have held pace with Time: Chriſtians if we be nothing but mere Fleſh and
It was ſcarce á patient Queſtion which Job asked, Blood ? And if we be more, we have more caufe
Is my Strength the Strength of Stones? or of Joy than Complaint : For whilft
Job 6. 12. is my Fleſh as Braſs? No alas, Job, thy our outward Man periſheth, our inward 2 Cor. 4. 16.
beſt Metal is but Clay; and thine, as Man is renewed daily : Our outward
all Fleſh, is Graſs ; the Clay mouldereth, and the Man is but Fleſh, our inward is Spirit ; infinitely
Graſs withereth; what do we make account of more noble than this living Clay that we carry
any thing but Miſery and Fickleneſs in this woful about us ; whilſt our Spirit therefore gains more
Region of change? If we will needs over-reckon than our Fleſh is capable to loſe, what reaſon
our Condition we do but help to aggravate our have we not to boaſt of the Bargain ? Let not
own Wretchedneſs.
therefore theſe cloſe Curtains confine thy Sight,
Thou art retired to thy Sick-bed; but caft up thine Eyes to that Heaven whence thy
Sect. 1o.
be of good comfort ; God was never Soul came, and ſee there that Crown of Glory
ſo near thee, never lo tenderly indul- which thy God holds forth for all that overcome ;
sender regard
gent to thee as now: The Whole
, faith and run with Patience the Race that
our Saviour, need not the Phyſician, but is ſet before thee, looking unto Jeſus Heb. 12. 2.
neſs. the Sick: Lo the Phyſician, as being the Author and Finiſher of our Faith,
måde for the time of neceflity, com who is ſet down at the right Hand of the Throne
Écclus. 38. 1.
ca
eth not but where there is need ; of God; and ſolace thy felf with the expectation
where need is, he will not fail to of that Bleſſedneſs, which if thy Torments were
come. Our Need is Motive enough no leſs than thoſe of Hell, would make more than
to him, who himſelf took our Infirmi- abundant amends for all thy Sufferings.
Mat. 8. 170
ties, and bare our Sickneſſes; our Health Thou art fick to die, having re-
Ele eſtranges him from us : Whilſt thou ceived the Sentence of Death in Sect. 12.
art his Patient, he cannot be kept off thy ſelf ; thy Phyſician hath given 1 Comforc.
from thee; The Lord, ſaith the Pſal- thee up to act this laſt part alone ;
The favour of
a peaceable
mift, will ſtrengthen thee upon the Bed neither art thou like to riſe any more
Paſage out
of Languiſhing. Thou wilt make all his till the general Reſurrection. How of the World,
Bed in bis Sickneſs. Lo, the heavenly | many Thouſands have died lately,
that
Luke 6. 25
2 Cor. 4.17
9 Comfort.
God's most
to us in Sick
Pfal. 41. 3.

7 I be COMFORTER.
297
Sect. 3.
that would have thought it a great Happineſs to cious Word that fell from Elibu ; When
die thus quietly in their Beds ? whom the Storm
a Man's Soul draweth nigh to the Job. 33. 22,
of War hath hurried away furiouſly into another Grave, and his Life to the Deſtroyer, 23, 24
World, ſnatching them away ſuddenly out of this; if there be a Meſſenger (of God) with
not ſuffering them to take leave of that Life which him, an Interpreter, One among a Thouſand, ta
they are forced to abandon: Whereas thou haſt a Thew unto that Man his Uprightneſs ; then he
fair leiſure to prepare thy ſelf for the entertainment (i. e. God) is gracious unto him, and faith, Deli
of thy laſt Gueſt; to ſet both thine Houſe in or ver him from going down into the Pit ; I have
der, and thy Soul. It is no ſmall advantage my found a Ranſom Behold this is thy cafe, my Son
Son, thus to fee Death at a diſtance, and to ob- the Life of thy Soul is in danger of the Deltroyer,
ſerve every of his Paces towards thee, that thou through his powerful Temptations : I am (how-
maiſt put thy ſelf into a fit pofture to meet this foever unworthy) a Meſſenger ſent to thee from
grim Meſſenger of Heaven, who comes to fetch Heaven; and in the Name of that great God that
thee to Immortality ; that dying thus by gentle ſent me, I do here, upon the fight of thy ferious
degrees, thou haft the Leiſure with the holy Pa- Repentance, before Angels and Men, declare thy
triarch Facob, to call thy Children about thee, Soul to ſtand right in the Court of Heaven; the
to bequeath to each of them the dear Legacy of invaluable Ranſom of thy dear Saviour is laid
thy Benediction, and that being incompaſſed with down and accepted for thee; thou art delivered
thy fad Friends, now in thy long Journey to a from going down into the Pit of Horror and Per.
far Countrey (though thine and their home) thou dition.
mayſt take a ſolemn Farewel of them, as going O happy Meſſage, thou ſayît, were
ſomewhat before them to the appointed happy it as ſure as it is comfortable! But,
Meeting Place of Glory and Bleffedneſs: That alas, my Heart finds many and deep Aggravation
one of thine own may cloſe up thoſe Eyes which grounds of Fear and Diffidence, which of the grie-
Thall in the next opening ſee the face of thy moſt will not eaſily be removed : That vous condition
glorious Saviour, and ſee this Fleſh (now ready ſmites me, whilft you offer to acquit of the patient,
to lie down in Corruption, made like to his) in me; and tells me, I am in a worfe from Mercy
unſpeakable Glory. 1 db நயப் பின்
condition than a Looker-on can ima- applied,
gine ; my Sins are beyond meaſure
heinous, fuch as my Thoughts tremble at, ſuch as
lo Comforts for the Sick Soul. I dare not utter to the God that knows them, and
againſt whom only they are committed : there is
Sect. I.
T
HY Sin lies heavy upon thy Horror in their very remembrance; what will
Soul : Bleſſed be God that thou there then be in their retribution ? They are bitter
The happineſs
feeleſt it fo: many a one hath more things that thou urgeſt againſt thy ſelf, my Son;
of a deep Sora
weight upon him, and boaſteth of no Adverſary could plead worſe : But I admit thy
Eafe. There is Mufick in this Com- Vileneſs; be thou as bad as Satan can make thee:
plaint ; the Father of Mercies delights to hear It is not either his Malice, or thy Wickedneſs that
it, as next to the Melody of Saints and Angels
. can ſhut thee out from Mercy. Be thou as foul as
Go on ftill, and continue theſe forrowful Notes, Sin can make thee, yet there is a
if ever thou look for ſound Comfort : It is this Fountain opened to the Houſe of Da- Zech. 13. 1.
godly Sorrow that worketh Repentance to vid (a Bloody Fountain in the Side
2 Cor.7. 10. Salvation, not to be repented of. Weep of thy Saviour) for Sin and for Un-
fill, and make not too much hafte to cleanneſs. Be thou as leprous as that
2 Kin. 3. 18.
6:37 dry up theſe Tears; for they are Syrian was of old, if thou canſt but
Pfal. 56.8.
precious, and held fit to be reſerved waſh ſeven times in the Waters of this Fordan, thou
Tied in the Bottle of the Almighty: Over- canſt not but be clean ; thy Fleſh thall come a-
ſpeeding Remedies may prove injurious to the gain to thee, like to the Fleſh of a little Child ;
Patient; and as in the Body, ſo in the Soul, Dif- thou ſhalt be at once found and innocent. Bé
eaſes and Tumours muſt have their due Matura-. thou ftung unto Death with the firy Serpents of
2tion ere there can be a perfect Cure: this Wilderneſs, yet if thou canſt but caſt thine
Lev. I. 9. The Inwards of the Sacrifice must be three Eyes to that Brazen Serpent which is erected
Heb. duct. in times rinſed with Water : One Ablution there, thou canſt not fail of Cure. Wherefore
or will not ſerve the turn: But when came the Son of God into the World, ,
woninly thou haft emptied thine Eyes of Tears, but to ſave Sinners ? add if thou wilt, Tim. 1. IS
and unloaded thy Breaſt of leiſurely Sighs, I ſhall wvhereof I am chief ; thou canſt ſay no elle
then, by full Commiſſion from him that hath the worfe by thy ſelf, than a better Man did before
power of Remiſſion, ſay to thee, Son, be of good thee, who in the right of a Sinner, claimeth the
comfort, thy Sins are forgiven thee. elevilo benefit of a Saviour. Were it not for our Sin,
av Think not this Word merely for- what uſe were there of a Redeemer? Were not
Sect. 2.
mal and forceleſs : He that bath the our Sin heinous, how ſhould it have requir'd ſuch
Comfort from Keys of Hell, and of Death, hath not an Expiation as the Blood of the eternal Son of
the well-groun ſaid in vain Whoſe Sins ye remit, they God? Take comfort to thy ſelf, my Son; the
are remitted. The Words of his faith- greatneſs of thy Sin ſerves but to magnify the
tion of Pardon.
Rev. 1. 18. ful Miniſters on Earth are ratified in Mercy of the Forgiver: To remit the Debt of
Heaven. Only the Prieſt under the fome few Farthings, it were ſmall thank; but to
eint either Law had power to pronounce the ſtrike off the Scores of Thouſands of Talents
, it
Leper clean ; had any other Iſraelite done it, it had is the height of Bounty : Thus doth thy God to
þeen as unprofitable as preſumptuous. It is a pre- thee; he hath ſuffered thee to run on in his
Books
row for Sin.
locum.
bus .
ded Declara-
Lev. 13. 3.
РpPP
298
The Balm of Gilead : Or,

Sect. 4.
Books to ſo deep a Sum, that when thy conſcious tendred unto thee, that thou mighteſt freely fin
Heart hath proclaim'd thee Bankrupt, he may in- without the danger of Puniſhment ; whether doth
finitely oblige thee, and glorify his own Mercy not thy Heart riſe at the condition, as ready to
in croſſing the Reckoning, and acquitting thy fly in the Face of the Offerer ? Beſides Fear and
Soul. All Sums are equally diſchargeable to the Horror, doſt thou not find an inward kind of
Munificence of our great Creditor in Heaven: Indignation at thy Miſcarriage, and ſuch an Ha-
As it is the act of his Juſtice to call for the leaſt, tred of thy Sin, that were it to be done again,
ſo of his Mercy to forgive the greateſt. Had we if it were poſſible to be hid from God and Men,
to do with a finite Power, we had reaſon to ſink and if there were not an Hell to avenge it, thou
under the Burden of our Sins : Now there is nei- wouldſt abhor to commit it? All theſe are ſtrong
ther more nor leſs to that which is infinite : Only Convictions of the right grounds of thy Repen-
let thy Care be, to lay hold on that infinite Mer- tance, and of the wrong which thou doft to
cy which lies open to thee: And as thou art an thine own Soul, in the unjuſt Scruples which thou
Object fit for Mercy, in that thou art in thy ſelf raiſeſt againſt it.
finful and miſerable enough ; fo find thy ſelf (as If the Grounds (thou ſayft) of my
thou art) a Subje& meet to receive this Mercy, Repentance be right, yet the Mea Sect. 6.
as a Penitent Believer. Open and enlarge thy ſure is inſufficient : I am ſorrowful Complaint of
Boſom to take in this free Grace, and cloſe with for my Sins, but not enough: An ef- the inſufficiens
thy bleſſed Saviour ; and in Him, poſſeſs thy ſelf fecual Grief for Sin ſhould be ſerious, meaſure of
Sorrow Satiſ-
of Remiflion, Peace, Salvation.
deep, hearty, intenſive; mine is flight fied.
Sweet Words (thou ſayft) to thoſe and ſuperficial : I ſigh, but my Sighs
that are capable of them : But what come not from the bottom of an humble Heart :
Complaints of is all this to me, that am neither Pe- I can ſometimes weep, but I cannot pour out my
Unrepentance nitent nor Believer? Alas, that which ſelf into Tears : I mourn, but I do not dwell upon
and Unbelief.
is Honey to others, is no better than my Sorrow. My Son, thou haſt to do with a
Gall and Wormwood to me, who have not the God, which in all the Difpofitions of our Souls,
Grace to repent and believe as I ought. Why regards Truth, and not Quantity: If he find thy
wilt thou, my Son, be ſo unwiſe and unjuſt, as to Remorſe found, he ſtands not upon meaſure: He
take part with Satan againſt thine own Soul ? doth not mete out our Repentance by Inches, or
Why wilt thou be fo unthankfully injurious to the by Hours; but where he finds ſincerity of Pe-
Father of Mercies, as to deny thoſe Graces which nitence, he is graciouſly indulgent : Look upon
his good Spirit hath fo freely beſtowed upon thee? David, and acknowledge his Sin formidably hei-
If thou wert not penitent for thy Sins, wherefore nous; no leſs than Adultery ſeconded with Ine-
are theſe Tears ? What mean theſe Sighs and Sobs, briation and Murder ; yet no ſooner
and paſſionate Expreſſions of Sorrow which I hear did he in a true Compunction of 2 Sam. 12.
from thee? It is no worldly Lofs that thus afflicts Heart cry Peccavi, I have finned againſt 13,
thee; it is no bodily Diſtemper that thus diſquiets the Lord, than he hears from the ſame
thee : Doubtleſs thou art Soul-fick, my Son, thy Mouth that accuſed him, The Lord alſo hath put
Spirit is deeply wounded within thee, and what away thy Sin, thou ſhalt not die : You do not hear
can thus affect thy Soul, but Sin? and what can of any tearing of Hair, or rending of Garments,
this Affection of thy Soul be for Sin, but true Pe- or knockings of Breaſts, or lying in Sackcloth and
nitence.
Aſhes; but only a penitent Confeffion, availing
Alas, thou ſayſt, I am indeed for- for the expiation of fo grievous Crimes. Thou
rowful for my Sin, but not upon the art deceived if thou thinkeſt God delights in the
Complaints of right grounds; I grieve for the Mi- Miſery and Afflictedneſs of his Creature : So far
Sorrow" Jatisa ſery that my Sin hath brought upon only is the Grief in his dear ones pleaſing unto
fordo
me, not for the Evil of my Sin ; for him, as it may make for the Health of their Souls,
the Puniſhment, not the Offence; in the due ſenſibleneſs of their Sin, in their meet
for my own Danger, not for the Diſpleaſure of capacity of Mercy. I do not, with ſome Cafuifts,
my good God. Beware, my Son, left an undue flatter thee with an Opinion of the ſufficiency of
Humility cauſe thee to belie the Graces of God's any ſlight Attrition, and empty Wiſhes that thou
Spirit: Thou art no meet Judge of thy felf whilft hadít not finned ; doubtleſs, a true Contrition of
thou art under Temptations; had not thy Sorrow Spirit and Compunction of Heart are neceſſarily
a relation to thy God, why wouldſt thou thus required to a ſaving Repentance; and theſe, wert
figh towards Heaven? Why would thy Heart thou but an indifferent Cenſurer of thine own
challenge thee for Unkindneſs in Offending? ways, thou couldft not chuſe but find within thy
Why doſt thou cry out of the Foulneſs, not only ſelf; why elſe is thy Countenance ſo dejected,
of the Peril of thy Sin? What is it makes the Act thy Cheeks pale, and watered fo oft with thy
of Sin to be ſinful, but the offence of the Divine Tears, thy Sleeps broken, thy Meals ſtomachleſs?
Majeſty ? How canſt thou then be ſorry that thou Wherefore are thy fo fad Bemoanings, and vehe-
haft ſinned, and not be ſorry that thou haſt of- ment Deprecations ? But after all this, be thou
fended ? Tell me, what is it that thy Conſcience ſuch as thou accuſeſt thy felf, defective in the
primarily ſuggeſts to thee in this deep impreffion meaſure of thy Repentance; doſt thou reft con-
of thy Sorrow? Is it, Thou ſhalt be puniſhed? or tented in this condition ? doſt thou not complain
is it not rather, Thou haſt finned? And, were it of it as thy greateſt Miſery ? Art thou not hearti-
put to thy choice, whether thou hadít rather en- ly forry that thou canſt be no more forry for thy
joy the Favour of God, with the extremeft Smart, Sin? Comfort thy ſelf, my Son, even this, this
or be in his Diſpleaſure with Eaſe ; whether alone is an acceptable degree of Repentance:
wouldſt thou pitch upon? Or if Liberty were Our God, whoſe Will is his Deed, accounts ours
fo:

Se&. §.
T be COMFORTER.
299
Sect. 7.
the want of
Rom. 15. 3.
fo: What is Repentance but a change of mind I whilſt he is in this perplexed and heavy way,
from evil, to good? And how ſenſible is this hope to attain unto : It is an unſafe and
Change, that thou who formerly delightedſt in rillous Path which thoſe Men have walked in,
thy sin, now abhorreft it, and thy ſelf for it, and who have been wont to define all Faith by Ailu-
art yet ambitious of more Grief for being tranſ- rance : Should
I lead thee that way, it might coſt
ported into it? Let not the Enemy of thy Soul, thee a Fall; ſo fure a certainty of our conſtant
who deſires nothing more than to make thee per- and reflected apprehenſion of eternal Life, is both
fedly miſerable , win ſo much of thee, as to ren- hard to get, and not eaſy to hold unmoveably,
der thee unſatisfied with the meaſure of that Pe- conſidering the many and ſtrong Temptations
nitence which is accepted of thy God; rather that we are ſubject unto in this Vale of Miſery
turn thine Eyes from thy Sins, and look up to Hea- and Death. Should Faith be reduced unto this
ven, and faſten them there upon thine all-ſufficient trial, it would be yet more rate than our
Mediator at the right hand of Majeſty ; and ſee Saviour hath foretold it : For, as many a one
his Face ſmiling upon thine humbled Soul, and boaſts of ſuch an Aſſurance, who is yet failing of
perfectly reconciling thee to his eternal Father ; a true Faith (hugging a vain Preſumption inſtead
as being fully aſſured, That being ju- of it) ſo many a one alfo hath true Faith in the
Rom. 5. 1, 2. ftified by Faith, we have Peace with Lord Jeſus, who yet complains to want this Aflu-
God, through our Lord Feſus Christ ; By rance. Canft thou in a ſenſe of thine own Mi-
whom alſo we have acceſs by Faith into this Grace fery cloſe with thy Saviour ? Canft thou throw
wwherein we ſtand, and rejoice in the hope of the Glory of thy ſelf into the Arms of his Mercy? Canft thou
God.
truſt him with thy Soul and repoſe thy ſelf upon
Yea, there, there, thou fayeſt is him for Forgiveneſs and Salvation? Canft thou
the very Core of all my Complaint : láy thy ſelf before him as a miſerable Object of
I want that Faith that ſhould give me his Grace and Mercy? And when it is held forth
Complaint of
an Intereſt in my Saviour, and afford to thee, canſt thou lay ſome (though weak) hold
Faith fatif true Comfort to my Soul, and Bold- upon it? Labour what thou mayſt for further De-
fied.
neſs and Acceſs with Confidence to grees of Strength daily : Set not up thy reft in
the Throne of Grace : I can ſorrow, this pitch of Grace; but chear up thy ſelf, my
Eph. 3. 13. but I cannnot believe : My Grief is Son, even thus much Faith ſhall ſave thy Sculº:
not ſo great as my Infidelity : I ſee Thou believeſt; and he hath ſaid it
others full of Joy and Peace in belie- that is Truth it ſelf, He that believeth John 3. 36.
ving, but my earthen Heart cannot raiſe it felf up on the Son hath everlaſting Life.
to a comfortable apprehenſion of my Saviour; I know, thou ſayſt, that Jeſus Şect. 8.
fo as, methinks, I dwell in a kind of diſconfolate Chriſt came into the World to ſave
Darkneſs, and a ſad lumpiſhneſs of Unbelief, Sinners ; and that whoſoever believethi Complaint of
wanting that lightſome Aſſurance which others in him ſhall not periſh, but have everla-menities
profefs to find in themſelves. Take heed, my Son, Sting Life: neither can I deny, but John 3.15.
left whilſt thou art too querulous thou prove un that in a ſenſe of my own finful con-
thankful, and left whilſt thine Humbleneſs diſpa- dition, I do caſt my ſelf in ſome meaſure upon
rages thy ſelf, thou make God a Loſer. Many my Saviour, and lay ſome hold upon his all-luffi-
a Man may have a rich Mine lying deep in his cient Redemption : But alas, my Apprehenſions
Ground, which he knows not of: There are of him are fo feeble as that they can afford no
Shells that are inwardly furniſhed with Pearls of ſound Comfort to my Soul. Courage, my Son;
great Price, and are not ſenſible of their Worth. were it that thou lookedſt to be juſtify'd and favá
This is thy condition; thou haft that Grace which by the power of the very Act of thy Faith, thcu
thou complaineſt to want : It is no meaſuring of hadît reaſon to be diſheartned with the conſcience
thy ſelf by Senſe eſpecially in the time of Tempta- of the Weakneſs thereof; but now that the Virtue
tion : Thou couldſt not fo feelingly bemoan the and Efficacy of this happy Work is in the Object
want of Faith if thou hadft it not. Deny it if thou apprehended by thee, which is the infinite Merits
canft ; thou affenteſt to the truth of all the gra- and Mercy of thy God and Saviour, (which can-
cious Promiſes of God; thou acknowledgeſt he not be abated by thine Infirmities) thou haſt
could not be himſelf if he were not a true God, cauſe to take heart to thy ſelf, and chearfully to
yea Truth it felf: Thou canſt not doubt but that expect his Salvation. Underſtand thy Caſe aright;
he hath made ſweet Promiſes of free Grace and here is a double Hand that helps us up towards
Mercy to all penitent Sinners; thou canſt not Heaven ; our Hand of Faith lays hold upon our
but grant that thou art finful enough to need Mer-Saviourour Saviour's Hand of Mercy and plen-
cy, and ſorrowful enough to deſire and receive teous Redemption lays hold on us : our hold of
Mercy : Canſt thou but love thy ſelf ſo well, him is feeble and eaſily looſed, his hold of us is
as that when thou ſeeft a Pardon reached forth to ſtrong and irreſiſtble. Comfort thy ſelf therefore
thee to ſave thy Soul from Death, thou ſhouldīt in this with the bleſſed Apoſtle ; When thou art
do any other than ſtretch forth thy Hand to take weak, then thou art ſtrong ; when weak in thy
it? Lo, this Hand ſtretched forth is thy Faith, felf, ſtrong in thy Redeemer. Shouldſt thou boaſt
which to takes ſpiritual hold of thy Saviour, that of thy Strength, and ſay, Tuſh, I ſhall never be
it calls not thy Senſe to witneſs
. As for that Af- moved; I ſhould ſuſpect the Truth and Safety of
ſurance thou ſpeakeſt of, they are happy that can thy Condition : now thou bewaileſt thy Weak-
truly feel and maintain it; and it muſt be our nefs, I cannot but encourage and congratulate
holy Ambition (what we may) to aſpire unto it; the happy eſtate of thy Soul. If Work were ſtood
but that is ſuch an height of Perfection, as every upon, a ſtrength of Hand were neceffary ; but
Traveller in this wretched Pilgrimage cannot, 'now, that only taking and receiving of a precious
Ppp P 2
Gifs





The Balm of Gilead : Or,
200

Sect. 9.
and Defertion
2
Pfal. 23. I.
Sect. 1o.
Gift is required, why may not a weak hand do gone : my Soul failed when he (pake. I ſought him, but
that as well as a ſtrong as well,
though not as for- I could not find him ; I called him, but he gave me na
cibly. Be not therefore dejected with the want anſwer
. Thus it will be with thee, my Son, whilft
of thine own Power, but comfort thy felf in the thou art in this frail Fleſh ; the temper of thy
rich Mercies of thy bleſſed Redeemer.
Soul will be, like her Partner, ſubje& to Viciſti-
Now thou ſayft, Sometimes, Itudes. Shouldſt thou continue always in the
confeſs, I find my Heart at eaſe, in ſame ſtate, I ſhould more than ſuſpect thee. This
Complaint of a comfortable reliance on my Savi- is the difference betwixt Nature and Grace ;
Inconftancy,
our; and being well reſolved of the That Nature is ſtill uniform and like it ſelf; Grace
anſwered.
ſafety of my eſtate, promiſe good varies according to the pleaſure of the
Days to my ſelf; and after the ba- Giver: The Spirit breathes when and John 3. 8.
niſhment of my former Fears, dare bid defiance where it liſteth. When therefore the
to Temptations : But alas, how foon is this fair gracious Spirations of the Holy Ghoſt
weather over? How ſuddenly is this clear Sky are within thee, be thankful to the in-
over-clouded, and ſpread over with a ſad Dark- finite Munificence of that bleſſed Spi-
neſs, and I return to my former Heartleſneſs: rit, and ſtill pray, Ariſe, o North,
Didſt thou conceive, my Son, that Grace would and come thou South Wind, blow upon my
Cant. 4. 16.
put thee into a conſtant and perpetual invariable Garden, that the Spices thereof may flow
condition of Soul, whilſt thou art in this earthly out. But when thou ſhalt find thy Soul becalmed,
Warfare ? Didſt thou ever hear or read of any of and not a Leaf ſtirring in this Gardern of thine
God's prime Saints upon Earth that were un be not too much dejected with an ungrounded
changeable in their holy Diſpoſitions, whilft they Opinion of being deſtitute of thy God; neither
continued in this Region of Mutability ? Look do thou repine at the Seaſons or Meaſures of his
upon the Man after God's own Heart, thou ſhalt Bounty :. That moſt free and infinitely beneficient
find him ſometimes fo couragious, as if the Spirits Agent will not be tied to our terms ; but will give
of all his Worthies were met in his one Boſom. what, and how, and when he plealeth : Only do
How reſolutely doth he blow off all Dangers, thou humbly wait upon his Goodneſs,
trample on all Enemies, triumph over all croſs and be confident, that he who hath begun
Phil. 1. 6.
Events ? Another while thou lhalt find him ſo his good Work in thee, will perform it un-
dejected as if he were not the Man, One till the day of Jeſus Christ.
while, The Lord is my Shepherd, I shall It is true (thou ſayſt) if God had
lack nothing : Another while, Wby art begun his good Work in me, he
thou then foſad, my Soul, and why art thou would at the laſt, for his own Glory's Complaint of
So diſquieted within me? One while, fake, make it up : But for me, I am Unregenera-
Pfal. 3.6.
I will not be afraid for ten thouſands of the a Man dead in Sins and Treſpaſſes the
People, that have ſet themſelves againſt neither ever had I any true life of anſwered.
mė round about : Ánother while, Hide Grace in me : Some Shew indeed I
Pfal. 17.8, 9. me under the ſhadow of thy Wings from have made of a Chriſtian Profeſſion ; but I have
the Wicked that oppreſs me, from my only beguiled the Eyes of the World with a mere
deadly Enemies, who compaſs me about. Pretence, and have not found in my ſelf the truth
One while, Thy Loving-kindneſs is be- and ſolidity of thoſe heavenly Virtues whereof I
fore mine Eyes, and I have walked in thy have made a formal Oftentation. It were pity, my
Truth: Another while, Lord, where Son, thou ſhouldſt be ſo bad as thou makeit thy
Pfal. 89. 49.
are thy Loving-kindneſſes? Yea, doft ſelf: I have no Comfort in ſtore for Hypocrify
thou not hear him with one breath no Diſpoſition can be more odious to the God of
profefſing his Confidence, and la- Truth; inſomuch as when he would expreſs his
menting his Defertion ? Lord, by thy utmoſt Vengeance againſt Sinners, he hath no
favour thou hast made my Mountain to more fearful Terms to ſet it forth,
ſtand ſtrong : Thou didſt hide thy Face, than I will appoint bim his Portion with Mar. 24. 5.
and I was troubled. Look upon the the Hypocrites. Were it thus with thee, it
choſen Veſſel, the great Apoſtle were more than high time for thee to reſolve thy
hot of the Gentiles; one while thou ſelf into duſt and aſhes, and to put thy ſelf into the
fhalt ſee him erecting Trophies in Hands of thine Almighty Creator, to be moulded
himſelf of Victory to his God : In a-new by his powerful Spirit, and never to give
all theſe things we are more than Con- thy ſelf Peace, till thou findeſt thy
querors, through him that loved us : A- ſelf renewed in the Spirit of thy Eph. 4. 23.
nother while thou ſhalt find him be- Mind : But in the mean while take
wailing his own ſinful Condition, ob heed lelt thou be found guilty of miſ-judging thy
Rom 7. 24•
wretched Man that I am, wbo ſhall de- own Soul, and miſ-priſing the work of God's
liver me from the Body of this Death! Spirit in thee. God hath been better to thee than
One while thou ſhalt find him caught up into the thou wilt be known of; thou haſt true Life
third Heaven, and there in the Paradiſe of God : of Grace in thee, and for the time perceiveft it
Another while thou ſhalt find him buffeted by the not: It is no heed to take of the Doom thou paf-
Meſſenger of Satan, and fadly complaining to left upon thy ſelf in the Hour of Temptation.
God of the violence of that Aſſault. Hear the When thy Heart was free thou wert in another
Spouſe of Chriſt (whether the Church in common, Mind, and ſhalt upon better advice return to thy
or the faithful Soul) bemoaning her former Thoughts. It is with chee as it was with.
Can. 5. 6. ſelf, I opened to my Beloved, but my Be- Eutychus, that fell down from the third Loft, and
loved bad withdrawn himſelf, and was was taken up for dead, yet for all that his Life





42. 14.
tion, and deada

Pfal. 26. 3.

Pfal. 30.7.


Rom. 8.37.
was

The COMFORTER.
301
ter.
Sect. II.
was in him. We have known thoſe who have with the Hearth of ſome good Huſwife, which is
lain long in Trances without any perception of towards Night ſwept up, and hideth the Fire un-
Life ; yea, fome (as that ſubtile Johannes Duns der the Heap of her Aſhes
, a Stranger would
Scotus) have been put into their Graves for fully think it were quite out ; here is no appearance of
dead, when as yet their Soul hath been in them, Light, or Heat, or Smoak; but by that time ſhe
though unable to exert thoſe Faculties which hath ftirred it up a little, the bright Gleeds fhew
might evince her hidden Preſence. Such thou themſelves, and are foon raiſed to a Flame : Stay
mayſt be at the worſt ; yea, wert thou but in but till the Spring, when the Sun of Righteoul
Charity with thy felf, thou wouldſt be found in a nefs fhall call up thy Moiſture into thy Branches;
much better condition. There is the ſame reaſon ftay but till the Morning, when the Fire of Grace
of the natural Life, and the ſpiritual: Life, where which was raked up in the Aſhes ſhall be drawn
it is, is diſcerned by Breathing, Senſe, Motion : forth and quickned, and thou ſhalt find cauſe to
Where there is the Breath of Life, there muſt be fay of thy Heart, as Facob faid of his
a Life that ſends it forth : If then the Soul breaths hard Lodging, Surely the Lord is in this Gen. 28. 16.
forth holy Deſires, doubtleſs there is a Life whence place, and I knew it not : Only do thou,
they proceed. Now deny, if thou canft, that not negle&ing the Means, wait patiently upon
thou haft theſe ſpiritual Breathings of holy Deſires God's Leiſure, ſtay quietly upon the Bank of this
within thee: Doft thou not many a time ſigh for Betheſda, till the Angel deſcend and move the Wa-
thine own inſenſateneſs? Is not thine Heart trou-
bled with the Thoughts of thy want of Grace ? I could gladly, thou ſayſt, attend
Doft thou not truly deſire that God would renew with Patience upon God in this great
a right Spirit within thee? Take comfort to thy and happy Work of the excitation of complaint of
felf, this is the work of the inward Principles of Grace, were I but ſure I had it; he heroine
God's Spirit within thee : as well may a Man could I be but perſuaded of the truth mimet amae
breath without Life, as thou couldſt be thus affe- of my Converſion ; but it is my great Means of Con-
eted without Grace. Senſe is a quick deſcrier of Miſery, that here I am at a fad and verſion.
Life : Pinch or wound a dead Man, he feels no- uncomfortable lofs; for I have been
thing ; but the Living perceiveth the eaſieſt taught that every true Convert can deſign the
Touch : When thou hait heard the fearful Judg- Time, the Place, the Means, the Manner of his
ments of God denounced againſt Sinners, and Converſion ; and can fhew how near he was
laid home to the Conſcience, haft thou not found brought to the Gates of Death, how cloſe to
thy Heart pierced with them ? haft thou not the very Virge of Hell, when God by a mighty
Thrunk inward, and ſecretly thought, How ſhall and out-ſtretched Arm ſnatch'd him away, in
I decline this dreadful Damnation ? When thou his own ſenſible Apprehenſion, from the Pit,
haft heard the ſweet Mercies of God laid forth and ſuddenly reſcued him from thar Damnation;
to penitent Sinners, hath not thine Heart filently and put him into a new ſtate of ſpiritual Life,
faid, Oh that I had my ſhare in them? When and undefeiſible Salvation : All which I cannot
thou haſt heard the Name of Chriſt blaſphemed, do; not finding in my ſelf any ſuch ſudden and
halt thou not felt a ſecret Horror in thy Boſom vehement Concuſſion and Heart-breaking; any
All theſe argue a true ſpiritual Life within thee. ſuch forcible and irreſiſtible Operation of God's
Motion is the moſt perfect diſcoverer of Life : Spirit within me, not being able to deſign the
He that can ſtir his Limbs is ſurely not dead : Sermon that converted me, or thoſe particular
The Feet of the Soul, are the Affections : Haft Approaches that my Soul made towards an hardly-
thou not found in thy ſelf an Hate and Detefta- recovered Deſperation. My Son, it is not fafe
tion of that Sin whereinto thou haft been miſcar- for any Man to take upon him to ſet limits to the
ried ? Haſt thou not found in thy ſelf a true Ways of the Almighty, or to preſcribe certain
Grief of Heart for thy wretched indiſpoſition to Rules to the Proceedings of that infinite Wiſdom:
all good things? Haſt thou not found a ſecret That moſt free and all-wiſe Agent will not be ty'd to
Love to, and Complacency in thoſe whom thou | walk always in one Path, but varies his courſes ac-
haft thought truly godly and conſcionable? With- cording to the pleaſure of his own Will; One Man
out a true Life of Grace, theſe things could ne- he calls ſuddenly, another by leiſure; one by a kind
ver have been : Are not thine Eyes and Hands of holy Violence, as he did St. Paul ; another by
many times lifted up in an Imploration of Mercy ſweet ſollicitations, as Philip, Nathanael, Andrew,
Canſt thou deny that thou haſt a true, though Peter, Matthew, and the reſt of the Apoſtles :
but weak, appetite to the Means and further De- One Man he draws to Heaven with gracious Invi-
grees of Grace? What can this be but that Hun- tations, another he drives thither by a ſtrong
ger and Thirſt after Righteouſneſs, to which our Hand; we have known thoſe who having mil-
Saviour hath pronounced Bleſſedneſs? Diſcomfort ſpent their younger times in notoriouſly lewd and
not thy ſelf too much, my Son, with the preſent debauch'd Courſes, living as without God, yea,
diſappearance of Grace, during the Hour of thy againſt him, have been ſuddenly heart-ſtricken
Temptation ; it is no otherwiſe with thee than with ſome powerful Denunciation of Judgment,
with a Tree in Winter Seaſon, whoſe Sap is run which hath ſo wrought upon them, that it hath
down to the Root; wherein there is no more ſhew brought them within fight of Hell, who after
of the Life of Vegetation by any Buds or Bloſſoms long and deep Humiliation, have been raiſed
up
that it might put forth, than if it were ſtark dead; through God's Mercy, to a comfortable ſenſe of
yet when the Sun recurns, and ſends forth his the divine Favour, and have proceeded to a very
comfortable Beams in the Spring, it burgens out | high degree of Regeneration, and lived and died
a-fresh, and bewrays that vital Juice which lay Saints
. But this is not every Man's caſe ; thoſe
long hidden in the Earth : No otherwiſe than who having from their Infancy been brought up
in



302
The Balm of Gilead : Or,
Ilai. 28.10.
2 Cor. 4.4
in the Nurture and Fear of the Lord, Some walk careleſly as if there were no Heaven;
Eph. 6.4.
and from their Youth have been train- or if there were ſuch a Place, yet as if it nothing
ed up under a Godly and conſciona- concerned them : Their Hearts are taken up with
ble Miniſtry; where they have been Earth; neither care nor wiſh to be other than
continually plied with the effe&ual this World can make them: The God
Means of Grace; Precept upon Precept, of this World hath blinded their Minds
Line upon Line, bere a little, and there a that believe not.
Some others walk
little ; and have by an inſenſible Conveyance re- proudly, being vainly puft up with their own
ceived the gracious Inoperations of the Spirit of ungrounded Imaginations, as if they were already
God (though not without many inward Strifes inveſted with their Glory ; as if being caught up
with Temptations, and ſad Fits of Humiliation with the choſen Veffel into the third Heaven, they
for their particular Failings ) framing them to an had there ſeen their Names recorded in che Book
holy Obedience, theſe cannot expect to find ſo of Life; whereas this is nothing but an Illuſion
ſenſible alterations in themſelves : As well may of that Lying Spirit, who knows the way to keep
the Child know when he was naturally born, as them for ever out of Heaven, is to make them
theſe may know the inſtant of their ſpiritual Re- believe they are there. It muſt be thy main care
generation ; and as well may they ſee the Graſs to walk even, in a juſt aquidiſtance from both
to grow, as they can perceive their inſenſible in theſe extremes
, and ſo to compoſe thy felf, that
creaſe of Grace: It is enough that the Child at thou mayſt be reſolute without Preſumption, and
taining to the uſe of Reaſon, now knows that careful without Diffidence. And ficft I adviſe
he was born ; and that when we ſee the Grafs thee to abandon thoſe falſe Teachers, whoſe
higher than we left it, we know that it is grown. Trade is to improve their Wits for the diſcomfort
Let it then fuffice thee my Son, to know that the of Souls, in broaching the ſad Doctrines of Un-
thing is done, though thou canſt not define the certainty and Diſtruft: Be ſure, our Saviour had
Time and Manner of doing it. Be nọt curious never bidden his Diſciples to rejoice
in matter of particular Perceptions, whilſt thou that their Names are written in Heaven, Luke 10. 20.
mayît be aſſured of the reality and truth of the if there had not been a particular En-
Grace wrought in thee: Thou ſeeſt the skilful rolment of them; for if that Record had been al-
Surgeon, when he will make a Fontinel in the terable ; or if the ſame Diſciples could never have
Body of his Patient, he can do it either by a ſud- attained to the notice of ſuch Infcription. Nei-
den Inciſion, or by a leiſurely Corroſive ; both ther is this a Mercy peculiar to his domeſtick Fol-
fort to one end, and equally tend towards Health: | lowers alone, but univerſal to all that ſhall believe
truſt God with thy felf, and let him alone with through their Word; even thou and I are ſpoken
his own Work; what is it to thee which way he to in them, ſo ſure as we have Names, we may
thinks beſt to bring about thy Salvation ?
know them regiſtred in thoſe eternal Records
All were ſafe, thou ſayît, if only above. Not that we ſhould take an Aceſius's Lad-
Sect. 12.
I could be aſcertain'd of mine Ele- der and climb up into Heaven, and turn over the
Complaint of ction to Life : I could be patient, fo Book of God's ſecret Counſels, and read our felves
I might be ſure : But, wretched Man deſigned to Glory : But that as we by Expe-
that I am, here, here I ſtick: I fee o- rience fee, that we can by Reflection fee and read
of our Election thers walk confidently and comforta- thoſe Letters, which directly we cannot : So
anſwered. bly, as if they were in Heaven al we may do here, in this higheft of Spiritual Ob-
ready; whereas I droop under a con-jects
. The fame Apoſtle that gives us our Charge,
tinual Diffidence, raiſing unto my ſelf daily new gives us withal our Direction : Wherefore (faith he)
Arguments of my Diſtruft: Could my Heart be Brethren, give all diligence to make your
ſettled in this Aſſurance, nothing could ever make Calling and Election ſure; ( die veíaqur épawv,
me other than happy. It is true, my Son, that as as divers Copies read it ; by good 11.
all other Mercies flow from this of our Élection, Works: For if ye do theſe things ye ſhall
ſo the ſecuring of this one involves all other Fa- never fall : For ſo an entrance ſhall be miniſtred to you
vours that concern the Welfare of our Souls. It is abundantly unto the everlaſting Kingdom of our Lord and
no leſs true, that our Election may be affured ; Saviour Jeſus Christ
. Lo, firft our Calling, then
elſe the Holy Ghoſt had never laid ſo deep a our Elečtion : Not that we ſhould begin with
Charge upon us, to do our utmoſt endeavour to Heaven, and thence deſcend to the Earth ; (it is
aſcertain it: And we ſhall be much wanting to enough for the Angels on that Celeſtial Ladder of
our felves, if hearing ſo excellent a Bleſſing may Jacob, to both deſcend and aſcend) but that we
be attained by our Diligence, we shall ſlacken our ſhould from Earth aſcend to Heaven; from our
Hand, and not ſtretch it forth to the height to Calling to our Election : As knowing that God
reach that Crown which is held out to us : But ſhews what he hath done for us above, by that
withal it is true, that if there were not difficulty which he hath wrought in us here below. Our
more than ordinary in this Work, Calling therefore firft; not outward and formal,
the Apoſtle had not ſo earneſtly call but inward and effectual
. The Spirit of God hath
Σπεδάσατε.
for the utmoſt of our Endeavour to a Voice, and our Soul hath an Êar ; that Voice
effect it. In ſhort, the truth is, in of the Spirit ſpeaks inwardly and effećtually to the
all Chriſtianity there is no Path, wherein there is Ear of the Soul, calling us out of the ſtate of cor-
more need of treading warily than in this ; on rupt Nature, into the State of Grace; out of
each ſide is Danger and Death : Security lies on Darkneſs into his marvellous Light. By thy Cal-
the one hand, Preſumption on the other ; the milling therefore, mayſt thou judge of thine Ele-
carriage either way is deadly. Look about thee, aion: God never works in vain, neither doth he e-
and ſee the miſerable Example on both kinds : ver caft away his faving Graces (whatever becomes
of

Irreſolution,
and Uncertain
2 Pet. 1.10


2 Pet. 1. 10.
.

The COMFORT E R.
303
I
1 Thef.5.23
Sect. I.
THI
of the common :) But whom he did Son, deal impartially with thy own Heart ; ask
Rom- 8. 30. predeſtinate, them alſo be called; and of it ſeriouſly, as in the preſence of the Searcher
whom be called, them he juſtified; and of all Hearts, Whether thou doſt not find in thy
whom he juſtified, them alſo be glorified. This doubt- ſelf theſe unfailing Evidences of thine Election?
leſs, thou ſayft is ſure in itſelf; but how is it Art thou not effe&ually (though not perfe&ly)
aſſured to me ? Reſp. That which the Apoſtle adds called out of the World and corrupt Nature ? Doſt
(as it is read in fome Copies) By good Works (if thou not inwardly abhor thy former ſinful Ways ?
therein we alſo comprehend the Acts of Believing | Doſt thou not think of what thou wert with De-
and Repenting) is a notable evidence of our Ele- teftation? Doſt thou not heartily deſire and en-
ction ; but not to urge that Clauſe (which though deavour to be in all things approved to God, and
read in the Vulgar) is found wanting in our Edi- conformed to thy Saviour ? Doft thou not gladly
tions; the clear Words of the Text evince no leſs; caſt thy ſelf upon the Lord Jeſus, and depend up-
For if ye do theſe things ye ſhall never fall; here on his free All-fufficiency for Pardon and Salva-
is our Negative Certainty : And for our Poſitive; tion? Doſt thou not love that infinite Goodneſs
So an entrance ſhall be miniſtred unto you abun- who hath been ſo rich in Mercies to thee? Doft
dantly into the everlaſting Kingdom of our Lord thou not love and bleſs thoſe gleams of Goodneſs
and Saviour Jeſus Chriſt: Lo, if we ſhall never which he hath caſt upon his Saints on Earth ? In
fall, if we ſhall undoubtedly enter into the King- hort, Doſt thou not love a good Man becauſe he
dom of Chriſt, what poſſible Scruple can be made is good ? Comfort thy ſelf in the Lord, my Son,
of the bleſſed accompliſhment of our Election ? let
no fainting Qualms of Fear and diſtruſt poſſeſs
What then are theſe things which muſt be done thy Soul : Faithful is be that hath called
Thef. 5. 24.
by us ? Caſt your Eyes upon that precious Chain thee, who will alſo preſerve thy whole
of Graces which you ſhall find ftringed up in the Spirit, and Soul, and Body blameleſs unto
fore-going Words ; If you add to your the Coming of our Lord Feſus Christ.
2 Pet. 1. 5,6. Faith Virtue, and to Virtue Knowledge,
and to Knowledge Temperance, and to
Temperance Patience, and to Patience Godlineſs, and to
Comfort againſt Temptations.
Godlineſs Brotherly-kindneſs, and to Brotherly-kindneſs
Charity. If you would know what God hath writ HOU art haunted with Temp-
ten concerning you in Heaven, look into your tations : That which the Enemy Christ himſelf
own Bofom, ſee what Graces he hath there ſees he cannot do by Force or Fraud, qfaulted. Our
wrought in you : Truth of Grace (faith the Di- he ſeeks to effect" by Importunity. Our good!
vine Apoſtle) will make good the certainty of Can this ſeem ſtrange to thee, when
your Election. Not to inſtance in the reſt of that thou ſeeſt the Son of God in the Wilderneſs forty
heavenly Combination ; do but ſingle out the firſt Days and forty Nights under the hand of the
and the laſt, Faith and Charity : For Faith, how Tempter? He that thus durſt fet up-
clear is that of our Saviour, He that on the Captain of our Salvation, God Heb. 2. 10,
John s. 240
believeth in him that ſent me , bath bleſſed for ever, how ſhall he ſpare
everlafting Life, and ſhall not come into | frail Fleſh and Blood ? Why ſhould that Saviour
Condemnation, but bats paſſed from Death to Life? of thine (thinkſt thou) ſuffer himſelf to be teinp-
Lo, what acceſs can Danger have into Heaven ? ted, if not to bear thee out in all thy Tempta-
All the Peril is in the way: Now the Believer is tions ? The Keys of the bottomleſs Pit are in his
already paſſed into Life : This is the Grace by hands; he could have ſhut up that preſumptuous
which Christ dwells in our Hearts; and Spirit under Chains of Darkneſs, ſo as he could
Eph. 3. 17. whereby we have communion with have come no nearer to him than Hell; but he
Chriſt, and an aſſured Teſtimony of would let him looſe, and permit him to do his
and from him : For He that believeth worſt, purpoſely that we might not think much
1 John 5. 10 in the Son of God hath the witneſs in him to be tempted, and that he might foil that great
Self: And what Witneſs is that? This Enemy for us. Canſt thou think that he who now
1 John 5. 11, is the Record, that God hath given us ſits at the right hand of Majeſty, commanding all
eternal Life ; and this Life is in his Son. the Powers of Heaven, Earth, Hell, could not
He that báth the Son hath Life. O hap- eaſily keep off that malignant Spirit from afſailing
py and ſure Connexion ! Eternal Life firſt: This thee? Canſt thou think him leſs merciful than
Life eternal is in and by Chriſt Jeſus ; this Jeſus mighty? Would he die to ſave thee, and will he
is ours by Faith ; this Faith witneſſeth to our turn that Bandog of Hell looſe upon thee to wor-
Souls our aſſurance of Life eternal. Charity is ry thee? Doſt thou not pray daily to thy Father
the laſt ; which comprehends our Love both to in Heaven, that he would not lead thee into
God and Man ; for from the reflection of God's Temptation ? If thou knoweſt thou haſt to do
Love to us, there ariſech a Love from us to God with a God that heareſt Prayers, Oh, thou of little
again. The beloved Diſciple can ſay, Faith, why feareſt thou ? Lo he that was led by
1 John 4. 19. We love bim becauſe he loved us firſt : his own divine Spirit into the Wilderneſs to
And from both theſe reſulteth our be tempted of that evil Spirit, bids thee pray
Love to our Brethren: Behold fo full to the Father that he would not lead thee in-
an Evidence, that the Apoſtle tells us to Temptation ; as implying that thou couldft
3 John 3. 14. exprefly, That we know we are paſſed not go into Temptation, unleſs he lead thee
from Death to Life, becauſe we love the and whilft he that is thy Father leads thee,
Brethren : For the Love of the Father how canſt thou miſcarry? Let no Man
1 John s. 1.
is inſeparable from the Love of the when he is tempted, Say, I am tempted of
Şon : He that loveth him that begets, God, for God cannot be tempted with evil
, Jam. 5.13.
loves him that is begotten of him. Now then, my neither tempteth be any Man: God
temptech
I 2.

304
The Balm of Gilead : Or,
him ;
Se&. 3.
God.
Sect. 2.
and the exam-
tempteth thee not, my Son; yet know, that, Trials by Alictions, than Suggeſtions of Sin ;
being his thou couldīt not be tempted without yet even thoſe overcome yield no ſmall cauſe of
both permitting and ordering that Tempta- Triumph ; for by them is our Faith no leſs tried,
tion to his own Glory, and thy Good. That and the trying of our Faith workerh Patience; and
Grace which thy God hath given thee, he will the perfect work of Patience, is a bleſſed entireneſs
have thus exerciſed, thus manifeſted. So have we of Grace. The number of Enemies adds to the
known fome indulgent Father, who being aſſured Praiſe of the Victory: To overcome ſingle Temp-
of the Skill and Valour of his dear Son, puts him tations is commendable, but to ſubdue Troops of
upon Tiltings, and Barriers, and publick Duels, Temptations is glorious.
2034
and looks on with Contentment, as well knowing Alas, thou fayſt, I am over-laid
that he will come off with Honour : How had we not with multitudes only, but with
known the admirable Continence of good Foſeph, Power : In all Challenges of Duels The refiraine
if he had not been ſtrongly ſollicited by a wan- there is wont to be reſpect had to the al Enemies
, e
ton Miſtreſs ? How had we known David's Valour, equality both of the Combatants and their overa
if the Philiſtines had not had a giantly Challenger Weapons ; but wo is me, how am I matching by
the Power of
to encounter him ; how had we known the invin-over-matched ! For me, I am a weak
cible Piery of the Three Children, if there had Wretch; and we wreſtle not againſt
not been a Furnace to try them? Or of Daniel, Flefh and Blood, but againſt Principalities Eph. 6. 12.
if there had been no Lions to accompany him and Powers ; againſt the Rulers of the
Be confident thy Glory ſhall be according to the Darkneſs of this World, againſt Spiritual
proportion of thy Trial; neither couldſt thou Wickedneſs in heavenly places : Behold,
ever be ſo happy, if thou hadft not been behold- the Amorite, whoſe height is like the height Amos 2. 9:
ing to Temptations.
of the Cedars, and their ſtrength as the
How often (thou ſayît) have I ſtrength of Oaks : What are we but poor Piſmires in
beaten off theſe wicked Suggeſtions, the Valley to theſe Men of meaſures ? Who can
The powerful yet ſtill they turn upon me again, as ſtand before theſe Sons of Anak? I did not ad-
aſſiſtance of if Denials invited them, as if they viſe thee, my Son, to be ſtrong in thy ſelf; alas,
God's Spirit,
meant to tire me with their continual we are all made up of Weakneſs: One of thoſe
ple of St. Paul. Sollicitations; as if I muſt yield and Powers of Darkneſs were able to ſubdue a
be over-laid, though not with their whole World of Men; but to be ſtrong in the
Force, yet with their Frequence ? Lord, whoſe loweſt Angel is able to vanquiſh a
Eph. 6. 12. Know, my Son, that thou haft to do whole Hell of Devils; and in the power of his
with ſpiritual Wickedneſſes, whoſe na- Might, who commandeth the moſt furious of
ture is therefore as unweariable as their Malice thoſe infernal Spirits to their Chains : Wo were
unſatisfiable : Thou haſt a Spirit of thine own, to us, if we were left to our own hands, there
and beſides God hath given thee of his ; ſo he were no way with us but Foiling and
looks thou ſhouldſt, through the power of his gra- Death: But, our help is in the name of Pfal. 124. 8.
cious Afliftance, match the importunity of that the Lord, who hath made Heaven and
evil Spirit, with an indefatigable Reſiſtance : Be Earth. The Lord is our Strength and our
Pfal. 28.7.
ſtrong therefore in the Lord, and in the Shield; he is our Rock and our Salvation ; Pfal. 28. 2; 6.
Power of his might; and put on the whole he is our Defence ſo as we ſhall not be
Eph. 6.10, v. Armour of God, that thou mayſt be able moved. It is be that hath girded us with Pfal. 18. 29,
11, 13.3
to withſtand in the evil Day, and having Strength unto Battle, and that ſubdueth 40.
បងប្អូន
done all to ſtand: Look upon a ſtrong- thoſe that riſe up againſt us.
Take cou-
blooo sia
er Champion than thy ſelf, the bleſ- rage therefore to thy ſelf Man; there cannot be
od wd lefed Apoſtle ; thou ſhalt find him in ſo much difference betwixt thee and thoſe helliſh
2 Cor. 12. 7. thine own Condition ; ſee the Meſſen-Powers, as there is betwixt them and the Almigh-
ger of Satan ſent to buffet him ; and he ty ; their force is finite and limited by his Omni-
did it to purpoſe; how foundly was that cho- porence. How fain doſt thou think Jannes and
fen Veffel buffetted on both ſides, and how often? Fambres, the great Magicians of Egypt, by the
Thrice he beſought the Lord that it might depart conjoined Powers of Hell, would have made but a
from him ; but even yet it would not be ; the Louſe, in an affront to Moſes? yet they could not.
Temptation holds, only a Comfort ſhall counter- How earneſtly was that Legion of Devils fain to
vail it, Mj Grace is ſufficient for thee, beg but for leave to prevail over a few Gadarene
for my Strength is made perfect in weak- Swine ? How ſtrong therefore foever they ſeem
neſs. It is not ſo much to be confi- to thee, yet to him they are ſo mere Weakneſs,
dered how hard thou art laid at, as how ſtrongly that they cannot ſo much as move without him.
thou art upheld : How many, with the bleſſed Who can fear a Bear or a Lion, when he ſees them
Martyr Theodorus, have upon Racks and Gibbets chained to their Stake? Even Children can be-
found their Conſolations ſtronger than their Pains? hold them baited, when they ſee their Reſtraint.
Whilſt therefore the Goodneſs of thy God ſuſtains Look not upon thy ſelf therefore, look not upon
and ſupplies thee with abundance of ſpiritual Vi- them, but look up to that over-ruling hand of the
gor and Refreshment, anſwerable to the worſt of Almighty, who ordinates all their Motions to his
thine Affaults, what cauſe halt thou to complain own holy Purpoſes, a d even out of their Malice,
of Suffering. The advice is high and heroical, raiſes Glory to Himſelf, and Advantage to his
sora De which the Apoſtle James gives to his Servant.
Gebol Compatriots, My Brethren count it all
It is a woful advantage, thou ſayſt,
Jam. i. 2.
joy, when ye fall into divers Temptations : that I have made of Temptations :
Let thoſe Temptations be rather | for, alas, I have been ihamefully foil'd
bo:
by
រឬរ
Brs
Ver. 8, 9.
Sect. 4.
vomil word

I be COMFORTER.
305

Sect. Si
3 by our Tem-
ptations and
Foils.
Gal. 2. II,
12, 13
by them; and what by their Subtilty, But alas, thou ſayſt, my Caſe is
The advantage and what by sheir Violence, have far worſe than it is conceived; I
that is made to been miſ-carried into a grievous Sin have been more than once miſcarry'd
againſt my God, and lie down in a into the ſame Sin : Even after I have complaint of
juſt Confuſion of face to have been made profeſſion of my Repentance, Sin, with the
ſo miſerably vanquiſhed. Hadſt thou I have been tranſported into my for- remedy thercaja
wanted Tears, my Son, for thine Offence, I mer Wickedneſs : Having waſhed off
ſhould willingly have lent thee ſome: It is indeed my Sin (as I thoughe) with my many Tears, yet
a heavy caſe, that thou haſt given thy deadly Ene- I have ſuffered my Soul to be deňled with it
my this cauſe to triumph over thee, and haſt thus again. I may not flatter thee, my Son; this con-
provoked thy God: Be thou throughly humbled dition is dangerous. Thoſe Diſeaſes, which upon
under the conſcience of thy Sin, and be not too their firſt ſeizure have without any great peri!
ſudden in ſnatching a Pardon out of the Hand of the Patient received Cure, after a Relapſe
which thou haſt offended : Be humbled; but after have threatned Death. Look upon the Saints of
thou haſt made thy Peace with God by a ſerious God, thou ſhalt find they have kept aloof from that
Repentance, be not diſheartned with thy Failings; Fire, wherewith they have been formerly burnt :
neither do I fear to tell thee of an advantage to be Thou ſhalt not find Noah again uncovered through
made, not of thy Temptations only, but even of Drunkenneſs in his Tent; thou ſhalt not find fu-
thy Sin: What art thou other than a Gainer, if daß climbing up again to Tamar’s Bed; thou ſhalt not
having been beaten down to thy Knees, thou haft take Peter again in the High Prieſt's Hall denying
in an holy Indignation, riſen up and fought ſo his Maſter; or (after Paul's Reproof)
much the more valiantly? A Wound received balting in his Diſſimulation. But tell
doth but whet the edge of true Fortitude ; many me notwithſtanding, art thou truly
a one had never been victorious, if he had not ſerious with thy God? Haſt thou doubled thine
ſeen himſelf bleed firſt. Look where thou wilt, Humiliation for the reduplication of thine Of-
upon all the Saints of God, mark if thou canſt ence? Haſt thou fought God ſo much the more
ſee any one of them without his Scars : Oh the inſtantly with an unfeigned Contrition of Heart
fearful Gaſhes that we have ſeen in the nobleſt of Haft thou found thy Soul wrought to ſo much
God's Champions upon Earth, whoſe Courage greater Deteſtation of thy Sin, as thine Acquain-
had never been raiſed ſo high, if it had not been tance with it hạth been more? Haſt thou taken
out of the ſenſe of ſome former Diſcomficures! this occaſion to lay better hold on thy Saviour,
As ſome well-ſpirited Wreſtler therefore, be not and to reinforce the Vows of thy more careful
ſo much troubled with thy Fall, as zealous to re- and ſtrict Obedience ? Be of good chear; this
pay it with a more ſucceſsful grap- unpurpoſed reiteration of thy Sin ſhall be no pre-
Rom. 8. 28. pling. We know, faith the bleſſed judice to thy Salvation. It is one thing for a Man
Apoſtle, that all things work together to walk on willingly in a beaten Path of Sin,
for good to them that love God; all things, yea, even another thing for a Man to be juſtled out of the
thoſe that are worſe than nothing, their very Sins. way of Righteouſneſs by the violence of a Temp-
The Corinthians offended in their filent Connivence tation, which he ſoon recovers again by a found
at the inceſtuous Perſon: the Apoſtle's Reproof Repentance. The beſt cannot but be overtaken
produceth their Sorrow : What was the Iſſue with Sin : But he that is born of God
For behold, this ſelf-fame thing, that ye doth not commit Sin; he may be tranſ-
2 Cor. 7. 11. Sorrowed after a godly fort, what careful- ported whither he meant not, but
neſs it wrought in you? yea, what clearing he makes not a Trade of doing ill; his Heart
of your ſelves, yea, what Indignation, yea, what Fear, is againſt that which his Hand is drawn unto;
gea, what vebement Deſire, yea, what Zeal, yea, what Re- and if in this inward Strife he be over-power'd,
venge? Lo, what a marvelous advantage is here made he lies not down in a willing yieldance, buç
of one Offence? What hath Satan now gotten by ſtruggles up again, and in a reſumed Courage
this Match ? One poor Corinthian is miſ-led to an and Indignation, tramples on that which formerly
Inceſtuous Copulation: The evil Spirit rejoyceth ſupplanted him. Didit thou give thy ſelf over to
to have got ſuch a Prey; but how long ſhall he a reſolved Courſe of Sinning, and betwixt whiles
enjoy it? Soon after, the offending Soul, upon ſhouldſt knock thy Breaſt with a formal God for-
the Apoſtle's holy Cenſure, is reclaimed , he is give me, I ſhould have no Comfort in ſtore for
delivered over to Satan, that Satan ſhould never thee, but ſend thee rather to the Whipping-ſtock
poffefs him : The Corinthians are raiſed to a great of the Almighty for due Correction, if poſſibly
er height of godly Zeal than ever: Corinth had thoſe ſeaſonable Stripes may prevent thine ever-
never been ſo rich in Grace, if it had not been laſting Torments : But now, ſince
defiled with ſo foul a Crime. Say now, whether what thou hateſt, that thou doſt, and thou
this be not in effect thy Caſe ? Shouldſt thou ever doſt that which thou wouldſt not; and it Rom.7.15,
have ſo much hated thy Sin, if thou hadît not is no more thou that doft it, but Sin that 16, 17.
been drawn in to commit it? Shouldſt thou have dwells in thee z cry out as much as thou
found in thy ſelf, fo fervent Love to thy God, if wilt on the ſinfulneſs of thy Sin; be-
it had not been out of the ſenſe of his great Mer- wail thy Weakneſs with a better Man
cy in remitting it ? Wouldſt thou have been fo than thy ſelf; Ob wretched Man that I Rom. 7.34,
wary of thy Steps as now thou art, if thou hadft am, who ſhall deliver me from the Body
never ſlipped ? Give Glory to God, my Son, of this Death! but know that thou haſt found Mera
whilſt thou giveſt Shame to thy ſelf, and bleſs cy with thy God; thy repeated Sin may grieve,
him for the Benefit that he hath been pleaſed to but cannot hurt thy Soul. Had we to do with a
make of thine offending him,
finite Compaſſion, it might be abated by ſpending
Q999
1 Joh. 3. 9.
st

306
The Balm of Gilead : Or,
Sect. 2.
Mar. 18. 22.
Sect. 1.
TH
the common
all Saints.
it ſelf upon a frequent Remiflion ; like as fome Weakneſs argues Strength ; and on the con-
great River may be drawn dry by many ſmall trary, an opinion of fufficient Grace is an evidene
Out-lets : But now that we deal with a God Conviction of mere Emptineſs.
whofe Mercy is, as himſelf, infinite; it is not But ſuppoſe thy ſelf ſo poor as thou
the Greatneſs or the Number of our Offences that pretendelt, it is not ſo much what
can make a difference in his free Remiſſions : That we have, as how we improve it. Comfort from
the improve
God who hath charged our weak How many have we known that have
ment of weak
Rom. 1 2. ult. Charity not to be overcome with evil, grown rich out of a little, whereas Graces, and
but to overcome evil with good, juftly others out of a grear ſtock have run God's free din
ſcorneth that we ſhould think his infinite and in- into Debt and Beggary? Had that Stribution.
comprehenſible Goodneſs can be check’d with our Servant in the Goſpel, who received
Evil. It was not without a ſingular Providence, but one Talent, employ'd it to the gain of a fe-
that Peter came to our Saviour with that Queſtion cond, he had been proportionably as well reward-
in his Mouth, Lord, how often ſhall my ed as he that with five gained five more. In our
Mat. 18. 21. Brother ſin againſt me, and I forgive him? temporal eſtate we are warned by the wiſeft
till seven times ? that it might fetch Man, to take heed of making baſte to
from that bleſſed Son of God that be rich; and the great Apoſtle tells Prov. 28. 2:0.
gracious Anſwer for our perpetual us, that he that would be rich falls into
1 Tim. 6.9
Direction and Comfort ; I ſay not unto many Temptations : Surely, there is no
thee, until ſeven times, but until Seventy fmall Danger alſo in affecting to be too ſuddenly
times seven. Lord, if thou wouldſt have us ſinful rich in the Endowments of the Soul : This can-
Men thus indulgent to one another, in the caſe not but be accompanied with the Temptation of
of our mutual Offences; what limits can be ſet to an unthankful Diſtruít: For on the one ſide, he
thy Mercies in our Sins againſt thee? Be we that believes makes not hafte; and on the other,
penitent, thou canſt not but be gracious.
we cannot be fufficiently thankful for what we
have, whilſt we do over-eagerly reach after what
we have not. Tell me, thou querulous Soul, doft
Comforts againft Weakneſs of Grace. thou not acknowledge what thou haſt to be the
Gift of God and wilt thou not allow the great
Hou complaineſt of the weakneſs Benefactor of Heaven to diſpenſe his own Fa-
of Grace: Some little ſtirrings vours as he pleaſeth? If he think fit rather to
Comfort from thou feeleſt of God's Spirit within thee, fill thy Veſſel with Drops of Grace, art thou dife
but fo feeble that thou canſt not find contented becauſe he doth not pour out his Spirit
Condition of
anyſolid Comfort in them: Thou ſeeſt upon thee in full Vials ? If thou have any at all,
others (thou ſayſt) whoſe Breaſts are it is more than he owes thee, more than thou
Job 21. 24:
full of Milk, and their Bones moiſtned canft repay hiin : Take what thou haſt as an ear-
with Marrow, whilſt thou languiſheſt neft of more, and wait thankfully upon his Boun-
under a ſpiritual Leanneſs, and Imbecility : Thou ty for the reſt : Is it not meet in a Free-gift to
wanteſt that vigorous Heat of holy Affections, attend the leiſure of the Donor? What ſturdy
and that alacrity in the performance of holy Du- and ill-manner'd Beggars are we, if we will not
ties, which thou obſerveft in other Chriſtians. ſtay at the Door till we be ſerv'd, and grudge at
I love this Complaint of thine, my Son; and tell our Alms when it comes ? Look upon the Father
thee, that without this thou couldſt not be in the of the Faithful, thou ſhalt find him four-ſcore and
way of being happy. Thinkſt thou that thoſe fix Years childleſs; and at laft, after he had got
whom thou eſteemeſt more eminent in Grace, an Iſhmael, he muſt wait fourteen Years more for
make not the ſame moan that thou doſt?'Certainly the promiſed Seed ; and when he had enjoy'd him
they never had any Grace, if they did not com not much longer than he expected him, he muſt
plain to have too little : Every Man beſt feels his then facrifice him to the Giver. Thus, thus, my
own Wants, and is ready to paſs ſecret Cenſures Son, muſt our Faith be exerciſed in attendance
upon himſelf for that wherein he is applauded by both for Time and Meaſure of Mercy.
others : Even the Man after God's own Heart Thy Graces are weak; yet if true,
can ſay, But I am poor and Sorrowful: diſcomfort not thy ſelf: How many
Pfal. 69. 29.
He was a great King when he ſaid weak Bodies have we known, which
fo ; it was not meanneſs in outward with careful attendance, have enjoy'd comfort from
eſtate that troubled him, but a ſpiri- better and longer Health, than thoſe tion of Truth,
tual needineſs: for he had before in that have had bigger Limbs, and more not Quantity.
the ſame heavenly Ditty profeſſed, brawny Arms? Neither is it other-
O God, thou knowejt my Fooliſhneſs, and wife in the Soul ; Soundneſs of Grace is
Pfal. 69. 5.
my Guiltineſs is not hid from thee. It Health ; increaſed degrees of Grace make up
was an old Obſervation of wiſe Solo- the Strength of that ſpiritual Part ; if thou
Prcy. 132 7.
mon ; There is that maketh himſelf rich, have but this Health tenderly obſerved, thou
and bath nothing ; there is that maketh mayſt be happy in the enjoying of thy God, al-
himſelf poor, yet hath great Riches. In tho' more happy in a comfortable Senfe of a
this latter rank are many gracious Souls, and ſtronger Fruition. We have to do with a God
thine (I hope) for one, who certainly had never that ſtands not ſo much upon Quantity as
been ſo wealthy in Grace, if they had been con- Truth of Grace : He knows we can have no-
ceited of greater ſtore : Even in this ſenſe many thing but what he gives us, and enables us to
a Saint may ſay with St. Paul, When I am weak, improve ; and where he ſees our Wills and
then I am ftrong į ſince the very Complaint of Endeavours not wanting, he is ready to ac-
çept
Sect. 3.
The COMFORT E Ra
307

Grace.
Mat. 19. 14.
Lev. 3.7.
Sect. 7.
Lev. 4. 14
Lev. 1. 14.
Lev. 5.7, II.
Lev. 12.8.
Lev. 15. 14.
o accepted; He that is eternal regards Eſtate, who can more juſtly challenge mods quan
accept and crown his own Gift in us: loſt her longing: If thy wiſhes be hearty and ſeri-
Mat. 12, 20. He will not break the bruiſed Reed, nor ous, thou haſt that which thou craveſt, or at leaſt be
quench the ſmoaking Flax.
ſure thou ſhalt have : If any man lack
Thou art weak in Grace : Be not wiſdom, let him ask of God, who giveth Jam. 1. 5.
Sect. 4. diſcouraged, my Son, there are all to all men liberally, and upbraideth no
Ages, all Starures in Chrift: Shall the man, and it ſhall be given 'bim : Were
Comfort from Child repine that he is not ſuddenly this condition offered us for worldly Riches, who
the variety of grown a Man? Shall the Dwarf quar- would be poor? If we embrace it not in Spiritu-
,
and the Ages
rel that he is not a Giant : Were al, either we diſtruſt the Promiſes, or neglect our
and St atures of there a Standard of Graces, leſs than own Mercies. In theſe temporal things how ma-
ms which would not be accepted, thou ny have ſo eagerly followed the chaſe of the
hadít reaſon to be troubled ; but it is World that they have over-run it, and while they
ſo far from that, as that our Saviour have greedily ſwallowed Gain, have been choak-
hath encharged, Suffer little Children to ed with it. But in thoſe better bleſſings, ear-
come to me, and forbid them not, for of neftneſs of deſire, and fervour of proſecution,
Such is the Kingdom of Heaven. In ſome was never but anſwered with a gracious Impetra
legal Oblations it pleaſed God to tion.
regard Time and Age ; the Lamb for Thou art poor in Grace, but in
the Paſſover, and for the Peace-of an humble ſelf-dejection longeſt for
fering; the Bullock for the Sin-offer-more; know that an humble poverty
ing of Iſrael, have their date affign- is better than a proud fulneſs; Wert Comfort from
the bappineſs
ed; And in divers caſes he hath cal- thou poor and proud there were no
wolna led for two Turtle Doves, or two hope of thy Proficiency: Thy falle fuar humble
young Pigeons : Young Turtles
, and conceit lies in the way of thy Thrift; poverty, 102
Old Doves, in the mean while, (ac- and many a one had been gracious
cording to our Jewiſh Doctors) were if thay had not fo thought them-
unlawful to be offered; but in our ſelves : But now that thou art mean-
fpiritual Sacrifices all Ages are equally er in thine Opinion than in thine ftilo ne
to
moltoTime; he that is
our Saviour's Bleſſing, Bleſſed
od ded
mighty regards not Statures; Even poor in Spirit, for theirs is the Kingdom of Mar. 5. 3.
the eleventh hour carried the Penny Heaven? Thou art weak in Grace ;
Joel. 3. 10.
as well as the firſt : And, Let the weak It is thine own fault if thou getteſt not more
Say, I am ſtrong
Say?
Sect. s.
Strength : Wherefore ſerves that heavenly food of
Ít troubles thee that thou haft the Word and Sacraments, but to nouriſh the
Comfort from made ſo ſlow progreſs in Graces, thy Soul to eternal Life: Do bur eat and digeft, and
the ſafety of deſire is to Heavenward, and thou thou canſt not but grow ſtronger: God will not
our leiſurely
checkeſt thy ſelf for no more ſpeed : be wanting to thee in an increaſe of Grace, if
It is an happy ambition that carries thou be not wanting to thy felf: He offers his
thee on in that way to Bleſſedneſs. Spirit to thee with the means; it is thy ſinful neg-
Quicken thy ſelf what thou may ft with all gra- lect if thou ſeparate them : Thou knoweſt in
cious Incitations in that holy courſe : But know, whoſe hands is the ſtaff of Bread; pray that he
my Son, that we may not always hope to go thi- who gives thee the Food and the Mouth, would al-
therward on the ſpur; in that Paſſage there are ſo give the Appetite, Digeſtion, Nouriſhment.
ways that will not admit of haft : How many Thy Grace is weak; It concerns
have we known that by too much forwardneſs thee ſo much the more to be cautious Sect. 8,
have been caft back in their journey, whether in avoiding occaſions of Temptation. An incitement
through want of Breath, or miſtaking their way, He that carries brittle Glaſſes is chary to more cauti-
or miſplacing their Steps? I praiſe of them, that they take not a knock, adherence to
thee that it is the deſire of thy Soul to whereas ſtrong metal fears no dan- God.
Pfal. 119. 32.
run the way of God's Commandments, and ger; He that hath but a ſmall Ruſh-
do encourage thy holy zeal in ſpeed- candle walks ſoftly, and keeps off every Air : Thou
ing that holy Race, ever praying thou art weak, thy God is ſtrong: Doft'thou not fee
mayſt ſo run, as that thou mayft obtain. the feeble Child that finds he cannot go alone,
But withal I muſt tell thee, that, bleſſed how faſt he clings to the hand of his Mother,
is the Man that doth but walk in the Law more truſting to her help, than
to his own ſtrength;
of the Lord. Whiles thou paſſeſt on, Do thou ſo to thy God, and ſay with
though but a foot pace, thou art eve- the bleſſed Pſalmiſt, Hold ap my goings Pfal. 17.5.
ry ſtep nearer to thy Glory : So long in thy Paths, that my Footſteps flip mot ;
Pfal. 119.1172
as thou riddeſt way thou art ſafe : Hold thou me up, and I shall be ſafe ;
Pf.84.5,6,7.
Bleſſed is the man whoſe ſtrength is in Uphold me according to thy Word, that I may live, and
thee, O God; in whoſe heart are thy ways; who paſſing let me not be aſhamed of my Hope. Peter was a bold
through the vale of miſery, goes on from ſtrength to Man, that durſt ſtep forth and ſet his foot upon
ſtrength, till be appear before thee bis God in Sion. the liquid face of the Waters; but he that ventu-
Thy Grace is little, but thou wiſh- red to walk there upon the ſtrength of his Faith,
Sect, 6. eft and laboureſt for more; this is a when he felt the ſtiff Wind, and faw the great
corcond defines good beginning of heavenly Wealth : Billow, began to fink in his Weakneſs; bue no
He is in a good way to Riches that ſooner had Jeſus ftretched forth his Hand and
deſires to thrive : Never any holy Soul caught him, than he takes Courage, and walks
Q9992
now
progreſs in
Grace.
I Cor.9.24
Pfal. 1 19.1.
18.
and endes.
vours.

308
The Balm of Gilead : Or,
30, 31.
N
Sect. 3.
the clearneſs of
now with the ſame confidence upon the Sea, the mouths of his Traducers. Lo, thou art but
that he wont to walk on the Land : in the ſame caſe with the Man after Gods own
Mar. 14. 29, Together with a check he receives Heart: What ſhouldſt thou do but for David's
more ſupportation from Chriſt than Complaint, make uſe of David's Re-
his own Legs could afford him: medy? I will cry unto God moſt high ; Pfal. 57. 2, 3,
Fear no miſcarriage through thine own Weakneſs, unto God that performeth all things for
whilſt thou art held up by that ſtrong Helper. me : He ſhall ſend from Heaven, and ſave me from
the reproach of him that would ſwallow me up: God
Comforts againſt Infamy and Diſgrace.
fhall Send forth his Mercy and bis Truth. Do by chy
ſlander as Hezekiah did by the railing lines of Rab-
Sect. I.
Ext to our Body and Soul is Shakeh , ſpread them before the Lord, and leave
Comforts from the care of our Reputation, thy quarrel in the juſt hands of that
like ſufferings which who fo hath loft is no better great Arbiter of Heaven and Earth, 2 Sam. 16.12.
of the boliest,
yea, of Chriß than civilly dead. Thou fuffereſt who will be ſure in his good time to
himſelf. under a publick Infamy, I do not ask revenge thy Wrong, and to clear thine Inno.
how juſtly: He was a wiſe Man that cence, and will require the good for theſe cauleſs
KO
ſaid, it was fit for every good Man even to fear Curſes.
a falſe Reproach: A good Name is no leſs woun In the mean while thou ſayeſt, I
ded for the time with that, than with a juft Cri- ſtand blemiſhed with an odious Ár
mination. This is a fore Evil, my Son, and ſuch perfon; my Name paſſes thorow ma- Comfort from
as againſt which there is no Preſervative, and for ny a foul Mouth. Thou heareſt, my
our Conſcience.
which there is hardly any Remedy : Innocence it Son, what ſome others ſay ; but what
ſelf is no Antidote againſt evil Tongues : Neither doſt thou hear from the Bird in thy Boſom? If
Greatneſs nor Sanctity can ſecure any Man from thy Conſcience acquit thee, and pronounce thee
unjuſt Calumny. Might that be any eaſe to thy guiltlefs, obdure thy forehead againſt all the ſpight
Heart, I could tell thee of the greateſt of Kings, of Malice : What is ill fame, but a little corrupt-
and holieſt of Saints, that have grievouſly com ed unfavoury Breath? Do but turn away thine
plained of this miſchief, and yet were not able to
Ear that thou receive it not, and what art thou
help themſelves. Thou haſt the company of the the worſe? Oh thy weakneſs if thou fuffer thy
beſt that ever the Earth bore, if that may be any felf to be blown over by the meer Air of ſome
mitigation of thy miſery: Yea, what do I ſpeak putrified Lungs, which if thou do but a little de.
of finful Men, whoſe greateſt purity might be blur- cline by ſhifting thy foot, will ſoon vaniſh.
red with ſome Imperfections ? Look upon the Lord Thou art under ill Tongues; this
of Life, the eternal Son of the ever-living God, is an Evil proper only unto Man;
God cloathed in Fleſh, and ſee whether any o other Creatures are no leſs ſubject to Comfort from
ther were his lot whilft he ſojourned in this Re- Diſeaſe, to Death, to outward Vio-
ment of Realon,
gion of Mortality : Doft thou not hear him for lence than he ; but none elſe can be
Sito
obnoxious to a Detraction, fince no other is ca-
his gracious ſociableneſs branded as a
Man gluttonous, a Winebibber, a friend pable of Speech, whereout a ſlander can be form-
nowo of Publicans and Sinners? Doft thou ed; they have their ſeveral ſounds and notes of
not hear him for his powerful and Expreſſion, whereby they can ſignifie their diſlike
or use
blo
merciful cure of Demoniacks, blazo- and anger ; but only Man can cloath his angry
ned for a fellow that caſts out Devils thoughts with words of Offence, ſo as that faculty
through Beelzebub the Prince of the De- which was given him for an Advantage, is depra-
evils Doft thou not hear him flan- ved to a further Miſchief; but the ſame liberal
18.02
Joha 19.12.
dered to death for treaſon againſt Cæ- hand of his Creator hath alſo indued him with a
ſar, and blafphemy againſt God? Doft property of Reaſon, which as it ought to direct
Mat. 26.65.
thou not hear the Multitude ſay, He his Language to others, fo alſo to teach him how
is mad and hath a Devil ? Doſt thou to make uſe of others Language to him; and where
not hear him after his Death charg- he finds it wrongful, either to convince it by a
Make
. 17. ed with Impofture ? And can there juft Apology, or to contemn it, if therefore
thou
be any worfe Names than Glutton, underſtandeſt thy ſelf to lie under an unjuſt Ob-
Drunkard, Conjurer, Traytor, Blaſphemer, Mad- lcquey, have ſo much of Man in thee, as either to
man, Demoniack, Impoſtor? Who now can hence- confute or deſpiſe it.
forth think much to be flandered with the meaner Thou art ſhamefully traduced ; I
Crimes, when he hears the moſt holy could pity thy Suffering, but withal Comfort from
Joh. 14. 300
Son of God, in whoſe Mouth was no give me leave to enquire not ſo much the cauſe of our
Suffering.
Guile, and in whom the Prince of what thou ſuffereſt, as for what ; if
this World could find nothing, laden with ſo hai- for a good Cauſe, I ſhall turn my Piry into En-
nous Calumniations ?
vy: Truth it felf told thee, thou art in the way
Thou art ſmitten with a foul to Bleſſedneſs : Who can pity thee for that where-
Sect. I.
Tongue; I marvel not if it go deep in thou haſt cauſe to rejoyce ? Blef-
Comfort of our into thy Soul : That Man gave an ſed are ye when Men revile you, and per- Mat. 5. 11.
resourſe te God.
high praiſe to his Sword, that ſaid it Secute you, and ſhall say all manner of
was ſharper than Slander : And if a Evil against you fallly, for my fake : Rejoyce, and be
Raſor be yet ſharper, ſuch did David exceeding glad; for great is your reward in Heaven.
find the Edomites Tongue: And if theſe Yea, rather pluck up thy Spirits, and
Weapons reach not yet far enough, take up the Reſolution of holy fob, Job 31,35,36,
he found both Spears and Arrows in "If mine Adverſary bad written a Book
Sect. 4.
the improve-
Mac. 11. 19.
Mat. 12. 24.
Sect. 5.
Pfal. 52.2.
Plal. 57.40
again

I be COMFORT E R.
309
Sect. 9.
our enviedVer-
tue.
1 Pet. 4. 4.
9. I.
Pro. 10. 7.
1 Cor. 9.9.
againſt me, Surely I would take it upon my ſhoulders, ſhouldft confeſs how little reaſon we can have to
and bind it as a Crown to me; and fay affect the one, or be diſheartned with the other.
2 Sam. 6.22. with the gracious King of Iſrael, I will Thou art wronged with an unjuſt
yet be more vile for the Lord.
Diſgrace; have patience a while ;
Sect. 6. Thou art reproached by lewd Men: Slanders are not long liv'd : Truth is Comfort from
Comforts from Thank thine own Virtue that thou the Child of Time; e'er long ſhe ſhall the short bufe ef
Slander.
art envied ; wert thou ſo bad as thy appear and vindicate thee, Wait up-
Detractors, thou ſhouldſt fit quiet e on the God of Truth, who ſhall cauſe
nough. If ye were of the World, faith thy light to break forth as the Morning ; Ifa. 58. 8.
Joh. 15.19.
our Saviour, the World would love his and thine health to Spring forth ſpeedily
own, but becauſe ye are not of the World, But if otherwiſe, what
ſpeakeft thou of his Name,
but I have choſen you out of the World, therefore the which as it is Local, ſo it is Momentany, ſoon
World hateth you. Whilſt the Moon fits, no Dogs paffed over in Silence and Oblivion; there is a
bark at her; it is her ſhining that opens their ſhame, my Son, which is worthy of thy fear
i
Mouths : Wert thou either obſcure or wicked, which is both univerſal before the face of all the
thou mighteſt be ſafe ; but if thou wilt needs be World, of Angels, and Men, and beyond the
eminently good, look for the laſhes reach of time Eternal ; fear this and contemn the
of ill Tongues : They think it ſtrange other ; on the contrary, if Fame ſhould befriend
that ye run not with them into the ſame thee ſo much as to ſtrain her cheeks in ſounding
excefs of Riot, Speaking evil of you, faith the prime thy Praiſes, and ſhould cry thee up for virtuous
Apoſtle. It was not without reaſon that the great and eminent every way; Alas, how
Muſician in the Story ſtruck his Scholar, becauſe few ſhall hear her, and how ſoon is that Eccl.
he ſaw the multitude applaud his Skill; as well | noiſe ſtilled, and forgotten? Shoſtly then,
knowing that had he been true to his Art, thoſe let it be thy main care to demean thy ſelf holily
miſ-judgiog Ears could not have approved him : and conſcionably before God and Men; leave
What more excellent Inftruments had God ever the reft upon God, who ſhall be ſure to make
in his Church than the bleſſed Apoſtles, and what his word good in ſpight of Men and
acceptation found they on the Earth? Devils, The Memory of the Fuft ſhall be
* Cor. 4. 13. Being defamed we entreat ; we are made bleſſed, but the Name of the Wicked ſhall
as the filth of the World, and are the off-rot.
ſcouring of all things unto this day : We
are made a Spectacle to the World, to An-
gels, and to Men. Complain if thou
canſt of a worſe condition than theſe great Am-
Comforts againſt publick Calamities.
baſſadors of the high God; otherwiſe reſolve with T Hou art afflicted with the publick
the choſen Veſſel, to paſs chearfully through ho-
T
ſo it becomes thee Comfort froma
nour, and diſhonour, through evil report and good as a good Man, a good Chriſtian, a the inevitable
report, towards the goal of Immortality.
good Patriot. We are not entire Peers, neceſſity of
Thou art diſgraced through ſcan- but are all limbs of a Community Gods over-rum
dalous Reports. It is not meer Air both of Church and Kingdom ; whilſt ling them
Comfort from that we live by; how many haft the whole
Body ſuffers, how can we
others fighte thou known that have blown over a be free? This ſhould be no News to us; what
ing of Re-
proaches.
juſt Infamy with a careleſs neglect ? earthly Kingdom or State hath ever enjoyed a
Pleaſing themſelves to think that they conſtant felicity ? Theſe publick Bodies like as
have thriven even under Curſes; and ſhall their ſingle Perſons, have their Birth, their Vigour,
guiltineſs be entertained with more Courage than their Declinations : Even the white Marble of
thine Innocence ? Let thoſe whofe Heart is as that famous Emblem, and Type of Gods Church,
foul as their Name be troubled with deſerved Cen- after not many Centuries of years felt the dint of
ſures; do not thou give ſo much way to Malice, time and mouldred to nothing. It is as much as thoſe
as to yield any regard to her miſ-raiſed Suggeſti- Heavenly Bodies above can do to avoid change ;
ons; thou canſt not deviſe how more to vex a Well might we be diſtracted with theſe Troubles,
Detractor than by Contempt ; thus thou ſhalt my Son, if we did not well know whence they
force Spight, as that wiſe Heathen truly ſaid, come, even from a moſt wiſe, holy, powerful juft
to drink off the greateſt part of her own Poy- Providence : He that fits in Heaven orders theſe
fon.
earthly Affairs according to the eternal Counſel
Thou art diſgraced with an ill of his Will : It is that Almighty Hand that holds
Sect. 8. fame : What a poor matter is this the ſtern of this toſſed Vefſel, and ſteers it in
Comfort from How far doft thou think that found that courſe which he knows beít: It is not for us
the narrow
bounds of In-
reacheth? Perhaps to the next Vil- that are Paſſengers to meddle with the Card or
famy. lage, perhaps farther, to the whole Compaſs : Let that all-skilful Pilot alone with
Shire wherein thou dwelleſt ; it is like his own Work; he knows every Rock and Shelf
the next County never heard thy Name; and if that may endanger it, and can cut the proud.no
thou look yet further off, as ſoon mayeſt thou be eft Billow that threatens it, with
talke of amongft the Antipodes, as in the neigh-eaſe: It is the Lord, let him do what
1 Sam. 3• 184
bouring Region: And what a ſmall ſpot of Earth seemeth him good,
is this to which thy ſhame is confined ; didſt thou Were there no other reſpects than
know the vaſt extent of this great World, thou Perſonal, I cannot blame thee if thy The Senſe and
wouldft eaſily ſee into how narrow a corner cur fears ſtrive with thy grief for the pub- Sympas by of
either glory or diſhonour can be pent up: And l lick Evils : Every Man's intereſt is in
common Evilág
volved
Sect, I.
Sect. 7.
Sect. 2
310
The Balm of Gilead : Or,

Sec. 4.
1 Sam. 4. 17,
18.
22.
Sect. 3.
volved in the Common: And if the Ship fink, red, Perfumes and Spices never ſo redolent as
what will become of the Paſſengers ? But withal when they have felt the Fire and the Peſtie. Wilt
there is a kind of inbred Sympathy in every good thou not give the Phyſician leave to make uſe of his
Heart, which gives us a ſhare in all other Miſe- Mithridate, becauſe there are Vipours in the Com-
ries, and affects us more deeply for them than for poſition? How unworthy art thou of Health, if
our own. Old indulgent Eli loved his Sons too thou wilt not truſt the fidelity and skill of the As-
well, and was therefore no doubt very ſenſible of tiſt in mixing ſo wholfom a Cordial ?
their Death; yet that part of the News paſſed Thou art troubled with the pub-
over with fome, not mortal, Paffion: lick Miſeries : Take heed that thy Confideration
But when he heard of the Ark of grief be clear of all Impiety. Wouldit of the juſtice
God taken, now his Neck and his thou not have God to be Juſt, that is, ceedings.
Heart were broken together : And himſelf? Wouldſt thou not allow it an
his religious Daughter-in-Law, though ſhe were act of his Juſtice to puniſh Sins? Canſt
delivered upon this report of a Son,yet ſhe died in thou deny that our Sins have reached
Travel of that
heavy News, and could up to Heaven and called for Judg-
1 Sam. 4.21,
live only to ſay, Ichabod, The glory is ment? Why is the living Man forrow- Lam. 3. 39.
departed from Ifrael, for the Ark of God ful? Man ſuffereth for his Sins. I read
is taken : Diſregarding her new Son, of a devout Man that was inſtant with God in his
when ſhe heard of the loſs of her People, and of Prayers for a Nation not far off, and was anſwer-
her God. How many Pagans have we read of, ed, Suffer the proud to be humbled : Whether
that have died reſolutely for their Country, chear- we will ſuffer it or no, the juft God will humble
fully ſacrificing themſelves to the Publick? How the proud and puniſh the ſinful. The wonderful
many that would die with their Country, hating patience and infinite juſtice of the Almighty hath
to think of over-living the common Ruin? How let a ſtint to the wickedneſs of eve-
many that have profeſſed a ſcorn to be beholden ry People. The iniquity of the Amorites Gen. 15. 16.
for their Lives to their People's Murtherer? We is not yet full, faith God to Abraham ;
ſhall as ſoon extinguish both Grace and Nature, as when the Meaſure is once made up, it is time
quit this compaſſionate ſenſe of the common Ca- for God to ſtrike: we ſhall then complain in vain
lamities.
and too late. Wouldſt thou know then what is
Thou grieveſt for the Publick Di- to be done for the preventing of a deſtructive
ſtempers: Mourn not as one without Vengeance? There is no way under Heaven, but
Comfort from Faith : Be ſure, He that keepeth Ifrael this, to break off our ſins by a ſeaſonable and fe-
the fure project will neither Number nor ſleep. Where rious Repentance : By the united forces of our
higher the Alu fore was the holy Tabernacle over- holy Reſolutions and Endeavours, to make an
Exod. 26.7: ſpread with a ſtrong Tent of Skins, head againſt the over-bearing wickedneſs of the
but to figure out unto us Gods Church time; and not to ſuffer it to fill up towards the
ſheltred under a ſure Protection ? He that was ſo brim of that fatal Ephah ; till which time the
curious of the cuſtody of his material Temple by long-ſuffering God only threatens and corrects a
Night as well as by Day, that a ſleeping Levite People ; but then he plagues them, and ſtands
might not eſcape beating and burning of Gar- upon the neceſſity of his inviolable
ments; how careful do we think he will ever be Juſtice: Shall I not viſit for theſe things, Jer. 5.9.
of his ſpiritual and living Houſe? How unmeet ſaith the Lord ? And ſhall not my Soul be
Judges are we of his holy Proceedings ? We are avenged on ſuch a Nation as this?
ready to meaſure his love ſtill by an outward Prof Thou mourneſt for the common
perity, than which nothing can be more uncer- Sufferings : Thou doſt well; our
The Remedy,
tain : The Almighty goes by other Rules, ſuch as Tears can never be better beitowed. our particular
Repentance.
are moſt conſonant to his infinite Juſtice and Mer- But the while is not thine hand in
cy. I am abaſhed to hear a Pagan, though no them ? Have not thy ſins helped to make up this
Slovas su vulgarone,ſay, Whatſoever is brought irritating Heap ? Haft not thou caſt in thy Sym-
Sen. Ep.107.
to paſs a wiſe Man thinks ought to bol into the common ſhot? May not the Times
be ſo done ; neither goes about to juſtly challenge thee in part, as acceſſary to their
rebuke Nature, but finds it beſt to ſuffer what he Miſery? Begin at home, my Son, if thou wiſh
cannot alter. And ſhall we Chriſtians repine at well to the Publick; and make thine own peace
thoſe ſeemingly harſh Events which we ſee fall with thy God for thy particular Offences. Renew
out in Gods Church, while we are ignorant of thy Covenant with God of a more holy and ſtrict
his Deſigns, and be ready to bleſs a thriving Pro-Obedience; and then pour out thy Prayers and
phaneneſs ? Look abroad upon the ancient Lot of Tears for a univerſal Mercy : So ſalt thou not
Gods Inheritance, and their Corrivals in Glory; only pull away one brand from this conſuming
thou ſhalt ſee the Family of Eſau flouriſhing and Fire, but help effectually to quench the common
renowned, yielding beſides Dukes eight Kings of Conflagration.
his Line, whilſt poor Iſrael was toyling and ſweat Thy heart bleeds to ſee the woful
Sect. 6.
ing in the Egyptian Furnaces ; yet we know the vaftation of civil Diſcord; and the The unſpeaka-
Word to ſtand inviolable. The elder shall ſerve the deadly fury of home-bred Enemies: ble miſeries of
younger, and Facob have I loved, Efau have I hated : Certainly there is nothing under a Civil War.
What if that great and wiſe God (who works oft- Heaven more gaſtly and dreadful
times by Contraries, and brings Light out of Dark- than the face of an inteſtine War, nothing that
neſs) have propoſed to fetch Honour and Hap- doth ſo neerly reſemble Hell: Wo is me; here is
pineſs to his Church out of this fad Afliction? altogether Killing and Dying, and Torturing, and
Metals are never ſo bright as when they are ſcou- Burning, and Shrieks, and Cries, and Ejulations,
fsvlov
and
Sect. s.

Tbe COMFORTER.
311
2 Sam. 24.13
.
ز
it was
and fearful Sounds, and furious Violences, and unto thee in thy Land, or three months
whatſoever may either cauſe or increaſe Horror: flight before thine Enemies, or three days
The preſent Calamity oppreſſes one, another Peſtilence : We may believe the good King
Fear ; one is quivering in Death, another trem- when we hear him ſay, I am in a great ſtrait :
bles to expect it; one begs for Life, another will Doubtleſs ſo he was ; but his wife reſolutions have
fell it dearer ; here one would reſcue one Life, and ſoon brought him out ; Let us fall now into
loſeth two; there another would hide himſelf where the hand of the Lord, (for his Mercies are great and
he finds a mercileſs Death : Here lies one bleed- let me not fall into the band of Man. He that was to
ing, and groaning, and gaſping, parting with his ſend theſe. Evils knew their value, and the diffe-
Soul in extremity of Anguiſh; there another of rence of their Malignity; yer he oppoſes three
ſtronger Spirits kills and dies at once : Here one days Peſtilence to ſeven years Famine, and three
wrings her Hands and tears her Hair, and ſeeks months Vanquiſhment; ſo much odds he knew
for fome Inſtrument of a ſelf-inflicted Death, there was betwixt the dull Activity of Man, and
rather than yield her chaft Body to the Luft of a the quick Diſpatch of an Angel. It was a Favour,
bloody Raviſher ; there another clings inſepara- that the Angel of Death, who in one
bly to a dear Husband, and will rather take part night deſtroyed an hundred fourſcore and
2. Kin. 19:35,
of the Murtherers Sword, than let go her laſt five thouſand Aſyrians, ſhould in three
Embraces : Here one tortured for the diſcovery of days cut off but ſeventy thouſand Iſraelites ;
hid Treaſure ; there another dying upon the a great Mercy it was no worſe. We read of one
Rack out of Jealouſy. O that one Man, one City (Shall I call it, or Region of Cairo) wherein
Chriſtian ſhould be fo bloodily cruel to another! eighteen hundred thouſand were ſwept away in
Oh that he who bears the Image of the Merciful one years Peſtilence; enough, one would think,
God, ſhould thus turn Fiend to his own Fleſh and to have peopled the whole Earth! And in our
Blood ! Theſe are terrible things, my Son, and own Chronicles, of ſo general a Mortality, that
worthy of our bittereſt Lamentations and juſt the Living were hardly fuffịcient to bury the
Fears. I love the Speculation of Se- Dead. Theſe are dreadful Demonſtrations of
Sen. Ep. 76. neca's reſolutely-wife Man, that could God's heavy Diſpleaſure ; but yet there is this
look upon the glittering Sword of an alleviation of our Miſery, that we ſuffer more im-
Executioner with erected and undazled Eyes, mediately from an holy, juſt, merciful God.
that makes it no matter of difference, whether his The Kingly Prophet had never made that diſtin-
Soul paſs out at his Mouth or at his Throat; but ction in his wofül Choice, if he had not known a
I ſhould more admire the practice. Whilſt we notable difference betwixt the Sword of an An-
carry this Clay about us, Nature cannot but in the gel and an Enemy, betwixt God's more direct
holieſt Men, ſhrink in at the fight and fenſe of and immediate Infliction, and that which is de-
theſe tyrannous and tragical Acts of Death : Yet rived to us through the Malice of Men: It was
even theſe are the due Revenges of the Almigh- but a poor Conſolation that is given by a victo-
ty's punitive Juſtice, fo provoked by our Sins, rious Enemy to dying Iaufus in the Poet, Comfort
as that it may not take up with an eaſier Judg- thy ſelf in thy Death with this, that thou falleſt by the
ment : Doſt thou not fee it ordinary with our band of the great Æneas: But ſurely we have juſt
Phyſicians, when they find the Body highly reaſon to raiſe Comfort to our Souls, when the
differpered, and the Blood foul and enflamed, Pains of a Peſtilential Death compaſs us about,
to order the opening of a Vein, and the drawing from the Thought and Intuition of that holy and
out of ſo many Ounces as may leave the reſt meet gracious hand, under which we ſuffer; ſo as we
for Correction? Why art thou over-troubled to can ſay with good Eli; It is the Lord. It is not
ſee the great Phyſician of the World take this amiſs that we call thoſe Marks of deadly Infection
courſe with ſinful Mankind ? Certainly had not God's Tokens, ſuch ſure they are ; and ought there-
this great Body, by Mif-dieting and wilful Dif- fore to call up our and Eyes Hearts to that Al-
order, contracted theſe ſpiritual Diſeaſes under mighty Power thąt ſends them, with the faithful
which we languiſh ; had it not impured the Blood Reſolution of holy Job, Though thou kill me, jet
that runs in theſe common Veins with Riot and will I trust in thee: It is none of the leaſt Mile-
Surfeits, we had never been ſo miſerable as to fee ries of Contagious Sickneſs that it bars us from
theſe Torrents of Chriſtian Blood running down the comfortable Society and Attendance of
our Channels. Now yet as it is, could we bewail | Friends, or, if otherwiſe, repays their Love and
and abandon our former Wickedneſs, we might kind Viſitation with Death. Be not diſmay'd,
live in hope, that at laſt this deadly Iffue might my Son, with this ſad Solitude ; thou haſt Com-
ſtop and dry up; and that there might be yet left pany with thee, whom no Infection can en-
a poflibility of a bleſſed Recovery.
danger or exclude ; there is an inviſible Friend
Thou art confounded with Grief, that will be ſure to ſtick by thee ſo much more
to ſee the Peſtilence raging in our cloſely, by how much thou art more avoided by
Streets, in ſo frequent a Mortality, Neighbours, and will make all thy Bed in thy
as breeds a Queſtion concerning the Sickneſs, and ſupply thee with thoſe Cordials,
The woful mi- number of the Living and the Dead : which thou ſhouldſt in vain expect from earthly
Jeries of Peftin That which is wont to abate other Viſitants. Indeed, juftly do we ſtile this The Sick-
lence alaid by Miſeries, heightens this, the Com- nefs, eminently grievous both for the Deadlineſs
confideration
pany of Participants. It was certain- and generality of the Diſperſion ; yet there is a
zbas Smutes uu. ly a very hard and fad Option that Remedy that can both cure and confine it ; Leg
God gave to King David, after his but every Man look well to the Plague of his own
Sin of numbring the People ; Chuſe Heart, and the Land is healed : Can we with
thee whether ſeven years Famine fhall come David but ſee the Angel that ſmįtes us, and erect
Sect. 7
of the Hand
312
The Balm of Gilead : Or,
31.
Sect. 2.
The true
Ifai. 59. 1.
T T
of a Friend,
and the fault
Sect. 3.
an Altar, and offer to God the Sacrifices of our interchanged Letters ) ſo to poffefs
Prayers, Penitence, Obedience; we them, as thoſe that make account to Cor. 7.30;
2 Sam. 24. 16. ſhall hear him ſay, It is enough : The forego them; and ſo forego them as
time was (and that time may not be if we poſſeſſed them ftill.
forgotten) when, in the days of our
late Sovereign, our Mother City was dear friend : Take heed left thy Love
Thou art grieved for the loſs of a
almoſt deſolated with this mortal In- had too much of the Man, and too
Pſal. 91.7.
fe&ion, When thouſands fell at our fide, little of God. All Bleſſings, as they ground of enda
and ten thouſands at our right hand ; up- come down from the Father of Mer- en ole omina
on the publick Humiliation of our Souls, the cies, fo ſhould be enjoyed in him; Friends
Mercy of the Almighty was pleaſed to command and if we enjoy them as in them-
that raging Diſeaſe in the height of its Fury felves, our Love begins to degenerate into carnal.
(like ſome head-ſtrong Horſe in the midſt of his It is a fure Rule
, that all Love that depends upon
Career) to ſtop on the ſudden, and to leave us at
once (ere we could think of it) both fafe and Love ceafeth: As he that loves a Face only for
a thing affected, when that thing ceaſeth, then the
healthful : This was the Lord's doing, Beauty, when that Beauty is defaced by Deformi-
and it was marvellous in our Eyes : Be-
hold, the Lord's hand is not shortned that ſpects a Man for his Bounty only, diſregards him
ty, preſently cools his Affection : He
it cannot ſave, neither bis Ear heavy that it cannot when he ſees him impoveriſh'd. Didſt thou value
hear: The fame Mercy is everlaſting, the ſame thy Friend only for his Wit, for his ready Com-
Remedy is certain; be we but penitent, and we
pliances, for his kind Offices; all theſe are now
cannot be miſerable.
loft, and thy Love with them : but if thou didſt
affect him for eminence of Grace, for the ſake of
that God that dwelt in him ; now thy Love is not,
Comforts againſt Loſs of Friends.
cannot be loft, becauſe thou ſtill enjoyeft that
THOU haft loſt thy Friend; the ſelf therefore in that God in whom he was thine,
God in whom thou lovedſt him. Comfort thy
Sect. I.
Sorrow is juſt ; the Earth hath
The true value nothing more precious than that and yield him chearfully into thoſe hands that lent
.
which thou haſt parted with: For
Thou haſt loſt a true Friend : That
of over-prifing what is a Friend, but a Man's ſelf in
him. another Skin, a ſoul divided into two Jewel was worthy to be ſo much
Bodies, both which are animated by more precious, by how much more
the ſame Spirit : It is ſomewhat worſe with thee rare it is. The World affords Friends The rarity and
therefore than with a palſy’d Man, whoſe one half enough, ſuch as they are ; Friends
is ſtricken with a dead kind of numneſs; he hath of the Purple (as Tertullian calls them)
loft but the uſe of one ſide of his Body, thou the Friends of the Basket, (as the Poet)
orie half of thy Soul. Or may I not with better ſuch as love thy Loaves and Filhes, Prov. 14. 20.
warrant ſay, that a true Friend hath, as it were, and thee for them : Wealth makes ma
two Souls in one Body, his own, and his Friend's ny, Friends, faith the wiſe Man; but Prov. 19. 4.
Sure I am, ſo it was with Jonathan where is the Man that loves thee for
1 Sam. 18. 2. and David, The Soul of Fonathan was thy ſelf ? that loves thy Virtue, and thee for it,
knit with the Soul of David, and Jonathan divefted of all By-reſpects ; Whilſt there is Honey
loved him as his own Soul : Still the more Goodneſs in thy Gally-pot, the Waſps and Flies will be buz-
the ſtronger Union. Mere Nature can never be zing about it, but which of them cares to light
ſo faſt a Cement of Souls as Grace; for here the upon an empty Veſſel? Was he ſo much thine,
Union is wrought by a better Spirit than our own, that he would not be ſet off by thine Adverſity ?
even that bleſſed Spirit who ſtiles him- Did he honour thee when thou wert deſpiſed of
» Joh. 4. 16. ſelf by the Name of Love ; By how the World ? Did he follow thee with Applauſe,
much greater thine Affection was, fo whilft thou wert hooted at by the Multitude
much heavier is thy Loſs. But let me tell thee, Would he have owned thee, if he had found thee
I fear thou art too much acceſſary to thine ſtripp'd and wounded in the Wilderneſs ? Such a
own AMiction : Didſt thou look for this Loſs? Friend is worthy of thy Tears: But take heed
Did thy Heart ſay, What if we ſhould part thy Love prove not envious: If thy God hath
Didſt thou not over-enjoy this Bleſſing whilft thought him fitter for the Society of Saints and
thou hadít it? Surely theſe are no ſmall Diſ-ad- Angels, doſt thou repine at his Happineſs? Thou
vantages ; as every other Evil, ſo this eſpecially is haft loft his Preſence, he is advanced to the bea-
aggravated by our unexpectation ; neither hadft tifical Prefence of the King of Glory : Whether
thou been ſo oppreſſed with this Sorrow, if thou is thy Loſs or his Gain the greater ?
hadſt foreſeen it, and met it on the way : It is Thou haſt loft thy Friend; fay ra-
our weak Inconſideration if we do ſo welcome ther, thou haft parted with him.
theſe earthly Comforts, not as Gueſts, but as In- That is properly loſt which is paſt all
mates;
and as ſome that are importunately ho- recovery, which we are out of hope this but a
ſpitable, ſo entertain our Friends, that we cannot to ſee any more : it is not fo with Parting, not a
abide to give them leave to depart: Whereas we this Friend thou mourneſt for, he is
ought, according to the wiſe Advice but gone home a little before thee, thou art fol-
Sen. Ep.63.
of our Seneca (not much abluding lowing him ; you two fhall meet in your Father's
from the Counſel of that bleſſed Apo- Houſe, and enjoy each other more happily than
ſtle, with whom he is ſaid to have you could have done here below. How juſt is

trial of true
Friends.

Sect. 4.

that

The COMFORT ER.
313
14.
TH
Sect. 5.
Ifai. 54.6.
that Charge of the bleſſed Apoſtle, 1 bleſſed Manſions, and that it may love and long
1 Thef.4. 23. that we should not mourn as Men witb- for Heaven ſo much more, for that one piece of
out hope, for thoſe that do but ſleep in thee is there before-hand.
Feſus? Did we think their Souls va-
vert oder
niſh'd into Air (as that Heathen Poet profanely
exprefſeth it) and their Bodies reſolved into Duſt,
Comforts againſt Poverty, and loß of our Eſtate
without all poſſibility of Reparation, we might
well cry out our Eyes for the utter extinction of
HOU art driven into Want, Sect. It
thoſe we loved : But if they do but and that which is worſe, out,
The fickle na-
John 11. 12. ſleep, they mall do well. Why are we of abundance. Thoſe Evils that we
ture of theſe
impatient for their filent repoſal in have been inured to, as being bred
Earthly Goods.
the Bed of their Grave, when we are aſſured of up with us from our Cradle, are
their awaking to Glory?
grown ſo familiar, that we are little moved with
Thou haft loft a dear Wife, the Wife their preſence ; but thoſe into which we fall ſud-
of thy Youth, the deſire of thine Eyes : denly, out of an outward Felicity of eſtate, are
Did ye not take one another upon the ready to overwhelm us. Let thy care be not to
The loſs of a terms of Re-delivery when you ſhould want thoſe better Riches which ſhall make thy
vertuos Wife
be called for? Were you not in your Soul happy, and thou ſhalt not be too much trou-
mitigated,
very knitting put in mind of your dil bled with the loſs of this trivial and periſhing Stuff.
Pro. S. 18. ſolution ? Till Death us do part. Was Had theſe been true Goods, they could not have
the virtuous ? Know'ſt thou not that been loft; for that good that is leaſt capable of
Ezek. 24. 16.
there was a Pre-contract betwixt loſs
, as it is unſatisfying in the time of an unper-
thy Saviour and her Soul, ere thou fect and unſure Fruition, ſo in lofing it turns evil.
couldſt lay any claim to her Body? And canſt thou Didſt thou not know that Riches have
now grudge his juft Challenge of his own? Wilt Wings? And what uſe is there of Prov. 23. 4.
thou not allow him to call for a Confummation of Wings, if not to fly? If another
that happy Match ? Didſt thou ſo over-love her Man's Violence ſhall clip thoſe Wings, even this
outſide that thou wouldſt not have her Soul glo- very Clipping is their Flight. Set thy Heart upon
rious ? If thou lovedſt her not as a Man, but as a that exellent and precious Wealth whích
can never
Chriſtian, envy her not to that better Husband be taken from thee, which ſhall never
above, who gives her no leſs Dowry than Im- leave thee, nor thou it, thou ſhalt Tim. 6. 7.
mortality.
eaſily light theſe poor Loffes
. As ged
Thy Son is dead : What marvel is theſe were not Goods, ſo they were not thine
Sect. 6. it that a mortal Father hath begot a here thou foundeſt them, and here thou leaveſt
The mitiga mortal Son ? Marvel rather, that thy them ; what hadft thou but their uſe ? Neither
ſelf hath lived to have or to loſe a Son: can they be otherwiſe thine Heir's whom thou
loſs of a dear
And hopeful
We lie open to fo many Deaths, that leaveft behind thee. I am aſham'd to hear the
our very Subſtance is almoſt miracu- Heathen Philoſopher ſay, All that is mine I car-
lous. Thou haſt loſt a piece of thy Fleſh; ry about me; when many of us Chriſtians are
for what are our Children, but as Colonies dedu- ready to hug thoſe things as moſt ours, which
ced from our own Fleſh 2 yea rather, our ſelves are without our ſelves. It was an unanſwerable
made up in other Models
. This Lofs cannot but Queſtion which God moves to the rich Man in
go near thee : But tell me, What was the diſpoſi- the Parable upon the parting with his
tion of the Son thou mourneſt for? If he were Soul; Then whoſe shall thoſe things be Luke 12. 20.
graceleſs and debauch’d, as thy Shame ſo thy which thou bast provided ? Perhaps a
Sorrow ſhould die with him ; ſet the hopes thou Stranger, perhaps (as in caſe of undiſpoſed Lands)
mighteſt have had of his reclaiming, againſt the the Occupants, perhaps a falſe Executor, perhaps
Fears of his continuing and increaſing Wicked an Enemy. Call that thine, that thou fhalt be
neſs, and thou couldſt have made no other preſent ſure to carry away with thee; that ſhall either
account but of Diſhonour and Diſcomfort : If it accompany thy Soul in its laſt Paſſage, or follow
Be ſad that he is taken away in his Wildneſs, it it : Such ſhall be thy holy Graces, thy charitable
had been more heavy that he would have added to Works, thy virtuous Actions, thine heavenly Dif
the heap of his Sin, and therein to his Torments. poſitions : Lo, theſe are the Trea-
If he were gracious, he had a better Father than ſures which thou ſhalt lay up for thy ſelf Mat. 6. 20.
thy ſelf, whoſe Intereſt was more in him than in Heaven, where neither Moth nor Rust
thine; and if that heavenly Father has thought doth corrupt, where Thieves do not break through nor
good to prefer him to a Crown of immortal Glo- ſteal.
B000
ry, why ſhouldſt thou be afflicted with his Ad Thou haſt loſt thy Goods: May I
vancement ? Why ſhouldſt thou not rather re not rather ſay, thou haſt reſtored
joice that thy Loins have helped to furniſh Hea-them? He parted with more than Conſideration
ven with a Saint ? Were it put to thy choice that thou, that ſaid, The Lord hath given,
thy Son might be called off from his bleſſed Reft, and the Lord hath taken : Lo, whether
not ours, but
and return to his former earthly Relations, couldſt it were by way of Patrimony, or by Job. 1.
thou be ſo injurious in thy Self-love, as to wiſh way of Providence and Induſtry, the
the miſery of fo diſ-advantagious a Change to Lord gave it ; and whether it were by the hands
that Soul, which as it was never of thy Produ- of Chaldeans or Sabeans, the Lord hath taken it :
&tion, ſo it were pity it thould be at thy diſpoſing? The Lord is in both; he did but give and take
Rather labour to have thine own Soul ſo diſpoſed, his own. Is it not juſt ſo with thee What reaſon
that it may be ready to follow him into thoſe haft thou then to complain? Or may I not yet
Rrrr
rather
tion of the
Son.
Sect. 2.
that they are
lent 16.

314
The Balm of Gilead : Or,
tumns.
Sect. 3.
liel.
waluation of
Riches is in
the Mind.
rather ſay, It was not given, but lent thee for a but moderately laden, had out-lived many Au.
while, till it were called for and doſt thou
Doſt thou not hear thy
grudge to reſtore what thou borrowedſt? Nay, Saviour ſay, How hardly ſhall they that Mark 10: 23.
(that thou mayſt have yet leſs claim to this Pelf) bave Riches enter into the Kingdom of
was it not only left in thy hand by the Owner, God? Art thou troubled that there is a Rub re-
to employ for his uſe, till he ſhould re-demand it moved out of thy way to Happineſs ? That the
with the Increaſe? What is it to thee but to im- Bunch of the Camel'is taken off, if yet thou
prove and account for? If others have taken off mayſt paſs through the Eye of the Needle
thy Charge ; whilſt they have ſpoiled, they have Thou hadft Riches; but hadſt thou
eaſed thee.
for
not Cares to boot ? Surely, elſe thou Sedi. 6.
Thy Wealth is gone : Haft thou haſt fared better than all thy Neigh- The Cares thas
Neceſſaries left ? Be thankful for bours: No body but thy ſelf could attend Wealth.
what thou haſt, forget what thou ever handle theſe Roſes without
That the right hadft: Hadſt thou had more, thou pricking his Fingers : He was famous Rab. Gamaa
couldſt have made uſe of no more than amongłt the Jewiſh Doctors, whoſe
Nature calls for ; the reſt could bur Rule it was, He that multiplies Riches
di ogn. have lain by thee for fight, for readineſs multiplies Cares : And our þleſſed Sa-
of employment : Do but forbear the thought of viour has coupled theſe two together,
Superfluities, and what art thou the worſe? Per- The Cares of the World, and the Deceit- Mark 4. 19.
haps thy Fare is courſer, thy Diſhes fewer, thy fulneſs of Riches. We have heard of
Utenſils meaner, thy Cloaths homelier, thy Train one who was glad to be rid of his lately-found
ſhorter ; what of this, how is thy Mind affected ? Bag, that he might ſleep and fing again : He was
Contentment ſtands not in Quantities nor in Qua- noted and envied at Rome for his Wealth, which
lities, but in the inward Diſpoſition of the Heart; could experimentally fay, The poor
that alone can multiply Numbers, and raiſe Pri- Man laughs more often and more Sen. Ep. So.
ces; that alone can turn honeſt Friezes into rich heartily than the rich; and tells us,
Velvets, Pulſe into Delicates, and can make one That outward Felicity is an unquiet Epift. 36,
Blog
Attendant many Oficers : Wiſe Sene- thing, never ceaſing to vex it felf: 303
Sen. Ep. 107. ca tells thee truly, that the true Mold Thy fides are now rid of theſe Thorns, why doft
of Wealth is our Body, as the Laft is thou grumble at thine own eaſe ?
of the Shoe ; if the Shoe be too big for the Foot, Thou lately poffeffedft great Ri-o Sect. 7.
it is but troubleſome and uſeleſs ; and how poor ches; yea, mayſt thou not rather ſay The imperiouſ
an Anſwer would it be of the Cordwainer to ſay, thou wert poſſeſſed of them? That nefs of ill-vijest
that he had Leather good ſtore ; it is fitneſs wiſe Roman truly obferved that ma-
which is to be regarded here, not largeneſs; ny a one hath Wealth, as we are
neither is this any other than the Charge of the wont to fay, a' Man hath taken an
blefled Apoſtle, Having Food and Rai- Ague, when indeed the Ague hath taken him,
1 Tim. 6. 8. ment, let us be therewith content ; And and holds him in a painful manner : The truth is,
if we have no more, we ſhall be but many a Man's Wealth is his Maſter, and keeps
as we were, as we ſhall be, For we him under hard Conditions, not allowing him
· Tim. 6. 7. brought nothing into the World, neither ſufficient Diet, not competent Reft, not any Re-
Shall we carry any thing out. creation : If thou wert thus a Drudge to thine E-
Thou haſt parted with thy Wealth, ftate, thou art now thine own Man, enjoy thy
is perhaps for thine own good ; how Liberty, and together with thy Patience, bé thanking
It may be
many have we known that have been ful.
good for us to
be held Mort.
cumbered with Plenty, like as the Thou art very poor ; who made
Oſtrich or Buſtard with bulk of Bo- thee fo? If thine own Negligence, Sect. 8.
dy, ſo as they could not raiſe their Thoughts to Lazineſs, Improvidence, Unthrifti- Confiderations
fpiritual things; who, when their weight hath neſs, raſh Engagements, thou hadft of the Cauſes
been taken off, have mounted nimbly towards reaſon to bear that Burden which
and Means of
impoveribing
their Heaven? How many have we known that thou haſt pulled upon thine own
had loſt their Lives, if (with the Philoſopher) Shoulders : And if thou be forc'd
they had not foregone their Gold ? yea how ma to make many hard Faces under the Load, yet
ny that had loſt their precious Souls : The whole ſince thy own Will hath brought upon thee this
Vefſel had funk in this boiſtrous Sea, if the Lug- Neceffity, even the Neceffity ſhould move thy
gage of this earthly Fraight had not been caft Will to trudge away as lightly, and as faſt as thou
over-board : And why art thou fo troubled to loſe mayſt with that preſling Weight : If the mere
that which might have undone thee in the keeping? Oppreſſion and Injury of others, thou ſhalt the
Thou hadſt Wealth : Haſt thou more comfortably run away with this Croſs, be-
not parted with that for which ma-cauſe thine own Hand hath not been guilty of im-
The danger of ny a Man hath
been the worfe; poſing it how eaſy is it for thee here to ſee
The danger of worfe both in Body and Soul ; and God's Hand chaſtifing thee by another Man's Sin?
by which never any Soul was better? And more to be grieved at the Sin of that others
Have we not ſeen many good Corn-fields marr's Wrong, than at thine own Smart? How fad a
with Rankneſs? Have we not ſeen many a good thing it is for any good Soul to ſee Brethren a
Bough ſplit with the weight of too much Fruit ? Prey to each other? that Neighbours ſhould be.
Whereas thoſe Fields, had they been either thin- like the Reed and the Brake fet near together,
ner ſown or ſeaſonably eaten down, had yielded whereof the one ftarves the other that we
a fair Crop ; and thoſe Boughs, had they been ſhould have daily occaſion to renew that wofyl
Com
Wealth,
Epift. 109.
Sect. 4.
Sect. 5:

The ComFORTE R.
315
Sect. 2.
holder.
Seet. 9.
Sect. 3.
Compariſon of our Bromiard, betwixt And that is only it whịch Human Power can reach
Brom. v. E the Friends and Enemies of Chriſt; unto. Befides, art thou a Chriſtian? Then thou
leemofyna. That Fews do not fuffer Beggars, haſt learned to ſubmit thy Will to God's; God's
that Chriſtians make Beggars? In the Will is declared in his Actions ; for ſure what he
mean time, if God think fit to fend Poverty to doth, that he wills to do. If his will be then to
thy Door upon the meſſage of Men, bid it well- have thee reſtrained, why ſhould it not be thine ?
come for the ſake of him that ſent it, and enter-And if it be thy Will to keep in, what doft thou
tain it not grudgingly for its own fake; as that, complain of Reſtraint ?
which if it be well uſed will repay thee with ma Thou art reſtrained; is it ſuch a
ny Bleſſings; the Bleſſings of quiet Reſt, ſafe Se- matter that thou art not ſuffered to
curity, humble Patience, contented Humility, come abroad? How ill haft thou The ſad objects
contemptuous valuation of theſe earthly Things ; ſpent thy Time, if thou haſt not of a free Bem
all which had balked thy Houſe in a proſperous laid up matter both of employment
Condition.
and contentment in thine own Boſom? And what
Thou art ſtripped of thy former ſuch goodly pleaſure were it for thee to look over
conveniencies for Diet, for Lodging, the World, and to behold thoſe Objects which
The examples for Attendance. How many have thine Eye ſhall there meet withal ; here Men
of thoſe who
have affected
purpoſely affected to do that out of fighting, there Women and Children wailing;
Poverty.
choice which is befaln thee upon here Plunders, there Riots, here Fields of Blood,
need; ſome out of the grounds of there Towns and Cities flaming, here ſome ſcuf-
Sen. Epift.108. Philoſophy, others of Religion ? At- fling for Patrimonies, there others wrangling for
talus the Philoſopher might have lain Religion ; here ſome famiſhing for want, there
ſoft, yet he calls for, and praiſes the others abuſing their fulneſs; here Schiſms and
Bed and Pillow that will not yield to Herefies, there Rapines and Sacrileges : What
Epift. 83
his Body : And Neroes great and rich comfortable Spectacles theſe are to attract or pleaſe
Maſter brags of his uſual dining with our Eyes ! Thy cloſeneſs frees thee from theſe
out à Table; what ſhould I tell then of the Phari- ſights; the very thought whereof is enough to make
ſees uneaſie Couches and penal Garments; of the a Man miſerable ; and inſtead of them preſents thee
Mats of the Elect Manichees; of the auftere Ufa- only with the face of thy Keeper, which Cuſtom
ges of the ancient Eremitical Chriſtians; their ri- and Necefſity hath acquitted from thy firſt Horror.
gorous Abſtinences, their affamiſhing Meals, their Thou art ſhut up cloſe within
nightly Watchings, their cold Ground-lyings, four Walls, and all Company is ſe-
Comfort from
their ſharp Diſciplines ? Thou art in eaſe, and de- cluded from thee : Content thy ſelf, the invifible
licacy, in compariſon of theſe Men, who volun- my Son, God and his Angels cannot company that
tarily impoſed upon themſelves theſe hardneſſes, be kept out ; thou haft better Com- cannot be kepe
which thou wouidſt be loth to undergo from o- pany in thy Solitude, than thy Li- from us.
thers Cruelty : It was a ſtrange | berty afforded thee : The jollity of thy Freedom
Epic, in Ep. word of Epicurus the Philoſopher, not robb'd thee of the Converſation of theſe Spiritu-
ſavouring of more contentment than al Companions, which only can render thee hap-
Preſumption ; give us but Water, give py: They which before were Strangers to thee,
us but Barley Meal, and we ſhall vie are now thy Gueſts, yea, thy Inmates, (if the
with Jupiter himſelf for Happineſs; fault be not thine) to dwell with thee in that for-
and if this Ethnick who was in an illced Retiredneſs. What if the Light be ſhut out
Name for affectation of Pleaſure, could reſt ſo from thee? This cannot hinder thee
well pleaſed with a poor Meſs of Water-gruel ; from ſeeing the Inviſible ; The dark- Pfal. 139. 12.
what a ſhame were it for us Chriſtians not to be neſs bideth not from thee, (faith the Pſal-
well paid with a much larger (though but home- miſt) but the Night ſhineth as the Day; the Darkneſs
ly) Proviſion
and the Light are both alike to thee. Yea, I doubt
not to ſay, God hath never been ſo clearly ſeen
as in the darkeſt Dungeons ; for the outward
Comforts againſt Impriſonment.
light of Proſperity diſtracts our viſive Beams
which are ſtrongly contracted in a deep Obſcuri-
Sect. I. Hou art reſtrained of thy Li-ty : He muſt deſcend low, and be compaſſed with
Conſideration
of the nature to be ſenſible of the Afiction. Li- Heaven by Day : They ever ſhine, but are not
and power of
true Liberty.
berty is wont to hold competition for ſeen ſave in the Night: May thine Eyes be bleſ.
dearneſs with Life it ſelf; yea, how fed with this inviſible Sight, thou ſhalt not envy
many have loſt their Life to purchaſe their Li- thoſe that glitter in Court, and that look daily
berty? But take heed, left thou be either miſta- upon the faces of Kings and Princes; yea, though
ken or guilty of thine own Complaint : For they could ſee all that the Tempter repreſented
certainly, thou canſt not be bereaved of thy Li- to the view of our Saviour upon the higheſt
berty, except thou wilt : Liberty is a priviledge Mountain, all the Kingdoms of the World, and
of the Will; Will is a ſovereign Power that is not the glory of them.
ſubject to either Reſtraint or Conſtraint : Haſt Thou art forced to keep clofe ;
thou therefore a freedom within, a full ſcope to but with what Diſpoſition both of Comfort from
thine own Thoughts ? It is not che cooping up Mind and Body? If thou hadft an
diſpoſition of
of theſe outward parts that can make thee a Pri- unquiet and burdened Soul, it were
the Priſoner
ſoner : Thou art not worthy of the Name of a not the open and free Air that could
Man, if thou thinkeſt this Body to be thy ſelf : refreſh thee; and if thou have a clear and light
RITI 2
Heart
Sen.IIO.
Sect. 4.
the inward

316
The Balm of Gilead: Or,
Sir Walter
Se&.7
Sect. 5.
Heart, it is not a ſtrict clofeneſs that can dif- God who thinks fit to afflict thee with their Un-
may thee; thy Thoughts can keep thee compa- reaſonableneſs : And make the ſame good uſe of
ny and cheer up thy Solitarineſs : If thou hadít thy Sufferings, which thou wouldſt do from the
an unfound and painful Body, as, if thou wert immediate hand of thy Creator. If it be for a
laid up of the Gout, or ſome Rupture, or Luxa- good Caufe, rėjoyce in this Tribulation, and be
tion of ſome Limb, thou wouldīt not complain to holily proud and glad with the blef-
keep in ; thy Pain would make thee inſenſible of fed Apoſtles, that thou art counted A&. 5.4r.
the trouble of thy Confinement: But if God have worthy to ſuffer shame and bonds for the
favoured thee with health of Body, how eaſily Name of the Lord Jeſus: For every juſt Cauſe is
mayeſt thou digeſt an harmleſs limitation of thy his; neither is he leſs a Martyr that fuffers for his
Perſon? A wiſe Man (as Laurentius the Presbyter Conſcience in any of God's Commandmenes, than
obſerved well) doth much while he reſts ; his Mo- he who ſuffers for matter of Faith and
Religion.
tions are not ſo beneficial as his ſitting ftill: So Remember that cordial word of thy Saviour, Blefa
mayſt thou beſtow the hours of thy cloſe Reti- ſed are they that are perſecuted for Righteouſneſs fake ;
redneſs, that thou mayeſt have cauſe to bleſs God for theirs is the Kingdom of Heaven. In ſuch a Pri-
for fo happy an Opportunity. How memorable fon thou ſhalt be ſure to find good Company :
an Inſtance hath our Age yielded us, of an emi- There thou ſhalt find Foſeph, Macaiah, Feremiah,
nent Perſon, to whoſe encagement we are behol- John Baptiſt, Peter, Paul and Silas
, and (what ſhould
den (beſides many Philofophical Ex- I think of the Poll?) All the holy Martyrs and
periments ) for that Noble Hiſtory Confeffors of Jeſus Chriſt from the firſt plantation
Rawleigh. of the World, which is now in our of the Goſpel to this preſent day : Repent thee if
Hånds? The Court had his youthful thou canſt to be thus matched, and chuſe rather
and freer Times, the Tower his later Age ; "the to violate a good Conſcience and be free, than to
Tower reformed the Court in him, and produced keep it under a momentary Reſtraint.
thoſe worthy Monuments of Art and Induſtry, Thou art a Priſoner; make the beſt
which we ſhould have in vain expected from his of thy Condition, cloſe Air is warm-
Freedom and Jollity. It is obſerved, that ſhining er than open; and how crdinarily The godneſs of
Wood, when it is kept within-doors, loſes its do we hear Birds fing ſweeter Notes Retirednels;
Light. It is otherwiſe with this and many other in their Cages, than they could do and the paria
ađive Wits, which had never lined ſo much, if in the Wood ? It ſhall be thine own solo meriterasa
not for their cloſeneſs.
fault if thou be not bettered by thy ment.
Thou art cloſe ſhut up: I have Retiredneſs. Thou art a Priſoner; fo
feen Anachorites that have ſued for this is thy Soul in thy Body; there, not reſtrained on-
Comfort from as a Favour, which thou eſteemeſt a ly, but fettered, yet complains not of the ſtraitneſs
the willing Puniſhment, and having obtained it, of theſe Clay Walls, or the weight of theſe Bonds,
rednofs in ſome
have placed Merit in that wherein but patiently waits for an happy Goal-delivery:
Perfons.
thou apprehendeſt Miſery : Yea, our So do thou attend with all Long-ſuffering the good
Hiſtory tells us of one, who when hour of the pleafure of thy God; thy Period is
the Church, whereto his Cell was annexed, was fet, not without a regard to thy good, yea, to thy
on fire, would not come out to live, but would beft: He in whoſe hand are all imes, ſhall find,
die, and lie buried under the aſhes of that Roof and hath determined, a fit time to free both thy
where his Vow had fixed him. Suppoſe thou doft Body from theſe outward Priſon-walls, and thy
that out of the reſolution of thine own Will, Soul from this Priſon of thy Body; and to re-
which thou doſt out of anothers neceffitating, and ſtore both Body and Soul from the
thou ſhalt ſit down contented with thy Lot. bondage of Corruption, to the glorious li- Rom. 8. 21.
Thou art Impriſoned; wife Men berty of the Sons of God.
Sect. 6. are wont in all Actions and Events
to enquire ſtill into the Cauſes :
Comfort from
the cauſes of
Wherefore doft thou ſuffer? Is it for
Comforts againſt Baniflament.
Impriſonment. thy fault? Make thou thy Goal God's
Hou art baniſhed from thy Coun-
thy Miſ-deeds : Remember and imitate Manaſſes,
the evil Son of a good Father, who upon true Hu- plaining thou cenſure thy félf : A the univerſali-
miliation, by his juft Impriſonment, found an wife Mans Country is every where ;
happy expiation of his horrible Idolatries, Mur- what ſuch relation hath the place
thers, Witchcrafts, whoſe bounds brought him wherein thou wert born to thy pre-
home to God and himſelf. Is it for Debt? Think fent Being ? What more than the time wherein
not to pay thoſe who have intruſted thee with a thou wern born? What reaſon haft thou to be
lingring Durance, if there be Power in thine more addicted to the Region wherein thou fell’ít,
hand for a Diſcharge ; there is fraud and inju- than to the day of the Week, or hour of the Day
ſtice in this cloſeneſs ; fear thou a worſe Priſon if in which thou ſaluredſt the Light ? What are Times
thou wilt needs wilfully live and die in a juſt and Places of our Birth, but unconcerning Cir-
Indebtment, when thou mayeſt be at once free cumſtances ? Where-ever thou fareſt well, thou
and honeft: Stretch thine Ability to the utmoſt, mayft find or make thy Country: But thou fayſt,
to ſatisfie others with thine own Impoveriſhing: there is a certain ſecret property in our native Soil,
But if the hand of God hath humbled and dila- that draws our Affection to it, and ties our Hearts
bled thee, labour what thou canſt to make thy to it not without a pleaſing kind of Delight
peace with thy Creditors : If they will needs be whereof no Reaſon can be yielded; fo as we af-
cruel, look up with patience to the hand of that fect the Place, not becaufe it is better than o-
thers,
choice of reti.
. Thoy. Beware left in they come consente
ty of a mile
Mans Coun-
try.

The COMFORTER.
317
Sen. Ep. 66.
Sect. 4.
Sect. 2.
tion.
thers, but it is becauſe it is our own; Land that I will ſhew thee : Lo, the fame God by
Ulyſſes doth no leſs value the rocky the command of Authority calls thee to this Suc
Soil of his hard and barren Itacha, ceſſion; if thou wilt ſhew thy ſelf worthy to be
than Agamemnon doth the noble Walls of his rich the Son of ſuch a Father, do that in a humble
and pleaſant Mycenæ : I grant this Relation hath Obedience to God, which thou art urged to do
fo powerful an influence upon our Hearts natu- by the compulſion of Men : But what fo grievous
rally, as is pretended ; yet' fuch a one as is eaſily a thing is this ? Doſt thou think to find God where
checked with a ſmall 'Unkindneſs : How many thou goeft ? Doſt thou make full account of his
have we known, who upon an actual Affront (not Company both all along the way, and in the end
of the greateſt) have diverted their reſpects from of thy Journey ? Hath not he ſaid (who cannot
their native Country, and out of a ſtrong alie- fail) I will not leave thee nor forſake thee? Certain-
nation of Mind have turned their Love into Ho-ly, he is not worthy to lay any Claim to a God
ſtility : We ſhall not need to ſeek far for Hiſto- that cannot find Parents, Kindred, Friends in
ries, our Times and Memories will furniſh us too him alone : Beſides he that of very Stones could
well: Do we not ſee thoſe who have ſucked the raiſe up Children unto Abraham, how eaſily can
Breaſts of our common Mother, upon a little he of inhoſpital Men raiſe up Friends to the Sons
dilike, to have fpit in her Face? Can we not of Abrahamn? Only labour thou to inherit that
name our late home-bred Compatriots, who upon Faith wherein he walked ; that alone ſhall free-
the dif-reliſh of fome diſpleaſing Laws, have flown denizen thee in the beſt of foreign States, and ſhall
off from their Country, and ſuborned Treaſons, entertain thee in the wildeſt Deſerts.
and incited foreign Princes to our Invaſion ? So Thou art caſt upon a foreign Na-
as thou ſeeſt this natural Affection is not ſo ardent tion: Be of good chear; we know
in many,but that it may be quenched with a mean that Flowers removed grow greater ; The abrantes
Diſcontentment. If therefore there were no other and ſome Plants which were but un-
made of renat-
ground of thine Affliction, thy Sorrow is not ſo thriving and unwholfom in their own ving
.
deep rooted, but that it may be eaſily pulled up. Soil, have grown both ſafe and flou-
It is not the Air or Earth that riſhing in other Climates. Had Foſeph been ever
thou ſtandeſt upon ; it is the Com-fo Great, if he had not been tranſplanted into
Comfort from pany, thou ſayſt, from which it is a Egypt? Had Daniel and his three Companions of
the benefit of kind of Death' to part: I ſhall leave the Captivity ever attained to that honour in their
Self-converſa
all Acquaintance, and Converſation, Native Land ? How many have we known that
and be caſt upon ſtrange Faces, and have found that Health in a change of Air which
Languages that I underſtand not ; my beſt En- they could not meet with at Home? In Africk the
tertainment will be Solitude, my ordinary, Inhof- South-wind clears up; and the North is rainy.
pitality: What doft thou affright thy ſelf, my Son, Look thou up ſtill to that Hand which hath tran-
with theſe bugs of needleſs Terror ? He is not nated thee; await his good Pleaſure : Be thou no
worthy of the Name of a Philoſopher, much leſs Stranger to thy God, it matters not who are Stran-
of a Chriſtian Divine, that hath not attained to gers unto thee.
be abſolute in himſelf; and which way ſoever he Thou art à baniſhed Man: How
is caſt, to ſtand upon his own Bottom; and that, if canſt thou be fo, when thou treadeſt
there were no other Men left in the World, could upon thy Fathers Ground? The Earth The right that
not tell how to enjoy himſelf: It is that within is the Lords, and the fulneſs of it : In we have in ang
us, whereby we muſt live, and be happy: Some his Right, where ever thou art, thou Country, and in
Additions of Complacency may come from with mayît challenge a Spiritual Intereſt :
out : Sociable Natures, (ſuch is Man's) ſeek and All things, faith the Apoſtle, are yours, 22, 23,
find pleaſure in Converſation, but if that be de- and you are Chriſts, and Chriſt is Gods.
nied, fan&ified Spirits know how to converſe com- No Man can challenge thee for a Stranger, that
fortably with their God, and themſelves.
is not thy Father's Child.
How many holy ones of old have Thine Exile ſeparates thee from thy Friends :
purpoſely withdrawn themſelves from This were no ſmall Affliction, if it might not be
Examples of the company of Men, that they might abundantly remedied. That was a true word of
thoſe holy ones be bleſſed with an inviſible Society; Laurentius, That where two faithful Friends are
that have exchanged Cities for De- met, God makes up a Third : But it is no leſs
ciety.
ſarts, Houſes for Caves, the fight of true, That where one faithful Spirit is, there God
Men for Beaſts, that their ſpiritual makes up a Second : One God can more than
Eyes might be fixed upon thoſe better Objects ſupply a thouſand Friends.
which the frequence of the World held from them? Thy Baniſhment bereaves thee of
Sect. 6.
Neceffity doth but put thee into that Eſtate which the comfort of thy wonted Compa-
The praćtice of
their Piety affected. Oh! but to be driven to for- nions : Would not a voluntary Tra-
voluntary Trea
fake Parents, Kinsfolk, Friends, how fad a Caſe vel do as much? Doſt thou not ſee vel.
muſt it needs be? What is this other than a perfect Thouſands that do willingly for ma-
Diſtraction? What are we but pieces of our Pa- ny years change their Country for foreign Regi-
rents? And what are Friends but parts of Us? ons, taking long farewells of their dear Friends
What is all the world to us without theſe Com- and Comrades, ſome out of Curioſity, ſome out
forts? When thou haſt ſaid all, my Son, what is of a thirſt after Knowledge, fome out of a cove-
befaln thee other, than it pleaſed God to enjoyn tous deſire of Gain? What difference is there bem
the Father of the Faithful ? Get thee
twixt thee and them, but that their Exile is vo-
out of thy Country, and from thy Kin- Gen. 12. 1. luntary, thy Travel conſtrained? And who are
dred, and from thy Fathers Houſe into e
then theſe whom thou art ſo ſorry to forgoe?
Doft
Sect. Si
I Cor. 3. 21,
Sect. 3
that have e-
bandoned som

318
The Balm of Gilead : Or,

Sect. 3.
Eccl. 11.7.
Sect.7.
All are Pil
grims.
i Per. 2. II.
Heb. II. 13.
Heb. 11. 16.
Sect. 4.
Eyes.
i Sam. II. I
Sect. 1.
TI
the two in-
Frith.
Mat.6. 22,23
Doſt thou not remember what Crates the Philofo- Eyes which the Angels have, whereby they fee
pher ſaid to a young Man that was beſet with God, and by which thou art enlightned with a
paraſitical Friends : Young Man, ſaid he, I pity great meaſure of Knowledge. Make this good of
thy Solitude : Perhaps thou mayſt be more alone thy ſelf, and thou fhalt not be too much diſcom-
in ſuch Society than in the Wilderneſs: Such Con- forted with the abſence of thy bodily Eyes
.
verfation is better loſt than continued: If thou Thine Eyes are loft : The chief
canft but get to be well acquainted with thy felf, comfort of thy Life is gone with them:
thou ſhalt be ſorry that thou wert no ſooner So- The Light is ſweet, faith Solomon ; and The better ob-
litary.
a pleaſant thing it is for the Eyes to be- ject of our in-
ward ſight.
Thou art out of thy Country: Who bold the Sun. Hath not God done this
is not fo? We are all Pilgrims toge- purpoſely, that he might ſet thee off
ther with thee : Whilſt we are at home from all earthly Objects, that thou mighteſt ſo
in the Body, we are abſent from the much the more intentively fix thy felf upon him,
Lord : Miſerable are we if our true and ſeek after thoſe ſpiritual Comforts which are
2 Cor. 5. 6.
Home be not above; that is the bet- to be found in a better Light : Behold, the Sun is
ter Country which we ſeek, even an the moſt glorious thing that the bodily Eyes can
Heavenly, and thither thou mayſt poſſibly fee : Thy ſpiritual Eyes may ſee him that
equally direct thy Courſe in whatſoever Region. made that goodly and glorious Creature, and
This center of Earth is equi-diſtant from the glori- therefore muſt needs be infinitely more glorious
ous circumference of Heaven : if we may once than what he made. If thou canſt now ſee him
meet there, what need we make ſuch difference in the more, how haſt thou but gained by thy
the Way
loſs.
Thou art become blind : Certain-
ly, it is a fore Amiction. The Men of The ill Offices
Comforts againft the loß of the Senſes; of Sight, and Fabeſh-Gilead offered to comply with done by the
Hearing.
the Tyrant of the Amonites ſo far as to
ſerve him; but when he required the
Hou haſt loſt thine Eyes : a loſs of their right Eyes, as a condition of their
Comfort from
Lofs which all the World is un- Peace, they will rather hazard their Lives in an
capable to Repair : Thou art hereby unequal War; as if Servitude and Death were a
ward Lights,
condemned to a perpetual Darkneſs : lefs Miſchief than one Eyes loſs; how much more
of Reafon and
For, the light of the Body is the Eye, of both ? For though one Eye be but teſtis fingula-
and if the light that is in thee be Darkneſs, ris, yet the evidence of that is as true as that of
how great is that Darkneſs ? Couldit both; yea, in ſome caſes more: For when we
thou have fore-ſeen this Evil, thou hadît anticipa- would take a perfe& aim we ſhut one Eye,
ted this Loſs, by weeping out thoſe Eyes for Grief, as rather an hindrance to an accurate Informati-
which thou muſt forgoe. There are but two on : Yet for ordinary uſe, ſo do we eſteem each
ways by which any outward Comfort can have ac- of theſe Lights, that there is no wiſe Man bur
ceſs to thy Soul: The Eye, and the Ear: One would rather loſe a Limb than an
of them is' now fore-cloſed for ever. Yet know, Eye: Although I could tell thee of a Bromiard. v.
my Son, thou haſt two other inward Eyes that certain Man not leſs Religious than Senſus.
can abundantly ſupply the want of theſe of thy Witty, who when his Friends bewail-
Body ; the Eye of Reaſon, and the Eye of Faith: ed the loſs of one of his Eyes, askt them, Whe-
the one as a Man, the other as a Chriſtian : An-ther they wept for the Eye which he had loſt, or
fwerable whereunto there is a double Light ap- the Eye which remained? Weep rather, ſaid he,
prehended by them; Rational and Divine : Solo- for the Enemy which ſtays behind, than for the
mon tells thee of the one , The Spirit Enemy that is gone. Lo, this Man lookt upon
Prov. 20. 27. of Man is the Candle of the Lord, ſearch-his Eyes with Eyes different from other Mens; he
ing all the inward parts of the Belly: ſaw them as Enemies, which others ſee as offici-
The beloved Diſciple tells thee of the ous Servants, as good Friends, as dear Favourites:
other ; God is Light : and we walk in Indeed, they are any or all of theſe according as
1 Joh. 1.507. the Light, as be is in the Light: Now they are uſed : Good Servants, if they go faith-
theſe two Lights are no leſs above fully on the Errands we ſend them, and return
that outward and viſible Light, whereof thou art us true Intelligence: Good Friends, if they ad-
bereaved, than that Light is above Darkneſs': If viſe and invite us to holy Thoughts ; Ene-
therefore by the Eye of Reaſon, thou ſhalt attain mies, if they ſuggeſt and allure us to Evil : If
to the clear fight of intelligible things, and by the thine Eyes have been imployed in theſe evil Off-
Eye of Faith to the ſight of things Supernatural ces to thy Soul, God hath done that for thee,
and Divine, the improvement of theſe better Eyes which he hath in a figurative Senſe enjoyned thee
Shall make a large amends for the lack of thy Bo to do to thy ſelf? If thy right Eye
dily Sight.
offend thee, pluck it out, and caſt it from Mat. 5. 29.
Sect. 2.
Thy fight is loft : Let me tell thee thee; for it is better for thee that one of
The ſupply of
what Antony the Hermite (whom Ruf- thy Members ſhould periſh, and not that thy whole Body
finus doubts not to ſtile Bleſſed) ſaid should be caſt into Hell.
Ruffinus Hift. to learned (though blind) Didymus of Thou haſt loſt thine Eyes, and to-
Alexandria ; Let it not trouble thee, gether with them much earthly Con- Freedom from
O Didymus, that thou art bereft of carnal Eyes, for tentment: But withal, thou that art Temptations by
the Eyes, and
thou lackeſt only thoſe Eyes which Mice, and Flies hereby_freed of many Temptations :
from Sorrows.
and Lyzards have : But rejoyce that thou haft thoſe Thoſe Eyes were the inlets of Sin; yea,
better Eyes.
Sect. 5.
J. 2. C 7.
not

The COMFORT E R.
319
2 Pet. 2. 14.
Job 31.7.
Prov. 7. 27.
not only the meer Paffages by which it entred, but an opportunity both of a careful Repoſition of all
bufie Agents in the admiſſion of it, the very Pan- deſired Objects, and of a ſure fixedneſs of them
dors of Luſt for the debauching of the Soul. How where they are laid : Hence have we ſeen it come
many Thouſands are there, who on their Deathbeds, to paſs, that ſome blind Men have attained to
upon the fad recalling of their guilty Thoughts, thoſe Perfections which their Eyes could never
have wiſhed they had been born blind? So as if have feoffed them in : It is very memorable that
now thou haſt leſs Joy, thou ſhalt ſin leſs; nei- our Eccleſiaſtical Story reports of Dia by
ther ſhall any vain Objects call away thy Thoughts dymus of Alexandria, who being blind Ruffin. Eccl.
from the ſerious and fad meditation of ſpiritual from his Infancy, through his Pray- Hift. 1. 2.c.7.
Things. Before, it was no otherwiſe with thee ers and diligent Endeavours, reacht
than the Prophet Jeremiah reports it unto ſuch a high pitch of knowlege in Logick,
Jer. 9. 21.
to have been with the Jews, that Geometry, Arithmatick, Aftronomy, as was ad-
Death is come up by the Windows. So mired by the learned Maſters of thoſe Arts; and
it was with our great Grand-mother for his rare inſight into Divinity, was by grear
Gen. 3.6. Eve; ſhe ſaw the Tree was pleaſant to Athanafius approved to be the Doctor of the Chair
the Eyes, and thereupon took of the Fruit. in that famous Church. What need we doubt of this
So it hath been ever fince with all Truth,when our own Times have fo clearly ſecon-
the fruit of her Womb, both in the ded it ? Having yielded divers worthy Divines
Gen. 6.2.
old and latter World : The Sons of God Gods Seers, bereaved of bodily Eyes; amongſt
Saw the Daughters of Men that they were the reſt there was one in my time very eminent
fair, and they took them Wives of all which they choſe in the Univerſity of Cambridge, (whom
Inſomuch as not filthy Lufts only, but even Adul- I had occaſion to diſpute with for Mr. Fiſher in
teries take up their Lodgings in the Eye: There his Degrees) of great skill both in Trinity Col-
the bleſſed Apoſtle finds them; Ha- Tongue and Arts, and of ſingular bridge.
ving Eyes (faith he) full of Adultery, acuteneſs of Judgment. It is fome- Su da ex A.
and that cannot ceaſe from Sin. Whilft what ftrange that Suidas reports of riftophare.
therefore thine Heart walked after thine Neoclides, that being a blind Man he
Eyes, as Fob ſpeaks, it could do no could ſteal more cunningly than any that had uſe
other but carry thee down to the Cham- of Eyes : Sure, I may fay boldly of our Fiſhery
bers of Death : Thou art now deli- that he was more dextrous in picking the Locks
vered from that danger of fo deadly a Miſgui- of difficult Authors, and fetching forth the Trea-
dance.
fures of their hidden Senſes, than thoſe that had
Hath not the loſs of thine Eyes, withal, freed the ſharpeft Eyes about him; inſomuch as it was
thee of a world of Sorrows? The old word is, noted thoſe were ſingular Proficients which im,
What the Eye views not, the Heart rues not: ployed themſelves in reading to him : If they read
Hadft thou but ſeen what others were forced to Books to him, he read Ledures the while to them;
behold, thoſe fearful Conflagrations, thofe Piles of and ſtill taught more than he learned. As for
murthered Carcaſſes, thoſe Streams of Chriſtian the other outward Senſes, they are commonly
Blood, thofe ſavage Violences, thoſe mercileſs more exquiſite in the blind : We read of fome who
Rapines, thoſe facrilegious Outrages, thine Heart I have been of foaccurate a Touch, that by theirve-
could not chooſe but bleed within thee : Now ry feeling they could diſtinguiſh between black
thou art affected with them only aloof off, as re- and white, and for the Ear, as our
ceiving them by the perfect intelligence of thine * Philoſophers obſerved, that Sounds * The Lord
Ear from the unfeeling relation of others.
are ſweeter to the blind than to the Verul.
Thine Eyes are loft, what need thy fighted; fo alſo that they are more in his Natu-
Sect. 6. Heart to go with them? I have known curiouſly judged of by them; the vir- ral Hiſtory
a blind Man more chearful than I tue of both thoſe Senſes being now
The cheerful-
nefs of Some
could be with both mine Eyes : Old contracted into one. But the moſt perfect re-
Ifaac was darkſighted when he gave compence of theſe bodily Eyes is in the exaltati-
the Bleſſing (contrary to his own In- on of our Spiritual, ſo much more enlightned to-
tentions) to his Son Facob, yet it ſeems he lived wards the beatifical viſion of God, as they appre-
forty years after, and could be pleaſed then to hend more darkneſs in all earthly Objects : Cer-
have good chear made him with Wine tainly, thou shalt not miſs theſe material Eyes,
Gen. 27. 25.
and Veniſon ; our Life doth not lie in if thou mayſt find thy Soul thus happily en-
our Eyes; The Spirit of Man is that lightned.
de tror dhe
Prov. 18.14. which upholds his Infirmities; Labour Thine Eyes are loft ; it is a Bleſ Sect. 8.
to raiſe that to a chearful Diſpoſiti-fing that once thou hadft them: Hadft The benefits of
Etth. 8.16.
on; even in thy bodily Darkneſs there thou been born blind, what a ſtran- the Eyes which
ſhall be light and joy to thy Soul. ger hadft thou (in all likelihood )
Hath God taken away thine Eyes? been to God and the World? Hadft thou not once
But hath he not given thee an abun- ſeen the face of this Heaven, and this Earth, and
The Supply
dant fupply in other Faculties ? Are this Sea, what Expreſſions could have made thee
not thine inward Senſes more quick? | ſufficiently apprehenſive of the wonderful works
gives in other
Faculties.
Thy Memory ſtronger, thy Phanſy of thy Creator; what Diſcourſe could have made
more active, thy Underſtanding more thee to underſtand what Light is; what the Sun
apprehenſive? The wonders that we have heard the Fountain of it, what the Heavens the glorious
and read of blind Men's Memories, were not eaſie Region of it, and what the Moon and Stars illum
to believe, if it were not obvious to conceive, minated by it? How coaldft thou have had thy
that the removal of all Diſtractions gives them Thoughts raiſed ſo high, as to give glory to that
great
Fr. Bacon
blind Men.
once we bad.
Sect. 7.
which God

320
The Balm of Gilead : Or,
Sect. Io.
great God, whoſe infinite Power hath wrought otherwiſe now that the Paſſages are thus blocked
all theſe marvellous Things? No doubt, God hath up, thou couldft not but have been in danger of
his own ways of Mercy, even for thoſe that are famiſhing. Thou haſt now abundant leiſure to
born dark; not requiring what he hath not gi- recall and ruminate upon thoſe holy Counſels
ven, graciouſly ſupplying by his Spirit in the Vef- which thy better times laid up in thy Heart, and
fel of his Election, what is wanting in the out to thy happy Advantage, findeſt the difference
ward Man: So as even thoſe that could never ſee betwixt a wiſe Providence, and a carelefs Nega
the face of the World, ſhall ſee the face of the lect.
God that made it: But in an ordinary courſe of Thine outward Hearing is one:
Proceeding, thoſe which have been blind from But thou haſt an inward and better The better come
their Birth, muſt needs want thoſe helps of know-Ear, whereby thou heareſt the ſecret dition of the
ing and glorifying God in his mighty Works, motions of God's Spirit which fhall inward Ear.
which lie open to the ſeeing : Theſe once filled never be loft: How many thouſands
thine Eyes, and ſtay with thee ſtill after thine whom thou envieſt, are in a worſe Condition?
Eyes have forſaken thee: What ſhouldſt thou do They have an outward and bodily Ear, whereby
but walk on in the ſtrength of thoſe fixed Thoughts, they hear the voice of Men; but they want that
and be always adoring the Majefty of that God fpiritual Ear, which perceives the leaſt whiſper-
whom that fight hath repreſented unto thee fo ings of the Holy Ghoſt: Ears they have, but not
glorious, and in an humble ſubmiſſion to his good hearing Ears; for faſhion more than uſe : Wife
Pleaſure, ſtrive againſt all the difcomforts of Solomon makes and obſerves the Di-
thy Sufferings
. Our Story tells us ftinction ; The bearing Ears, and the Prov. 20. ra
Suidas,v. Hip- of a valiant Soldier (anſwerable to ſeeing Eye, the Lord hath made even both
pias.
the Name he bore) Polyzelus, who af- of them : And a greater than Solomon
ter his Eyes were ftruck out in the can ſay of his formal Auditors, Hear- Mat: 13. 13.
Battle, covering his face with his Target, fought ing they hear not. If thou have an Ear
ſtill, laying about him as vehemently, as if he had for God, though deaf to Men ; how much hap:
feen whom to ſmite. So do thou, my Son, with pier art thou than thoſe Millions of Men, that
no leſs Courage : let not the loſs of thine Eyes have an Ear for Men, and are deaf to God?
hinder thee from a chearful reſiſtance of thoſe Thou haſt loſt thy Hearing; and
fpiritual Enemies, which labour to draw thee into therewith no ſmall deal of Sor- Sect. Ir.
an impatient murmuring againſt the hand of thy row; how would it grieve thy Soul The grief this
God : Wait humbly upon that God who hath to hear thoſe woful Ejaculations, ariſes from
better Eyes in ſtore for thee, than thoſe that thou thoſe pitiful Complaints, thoſe hide bearing Evil.
haft loft.
ous Blaſphemies, thofe mad Paradox-
Thou haſt loft thy Hearing : It is es, thoſe helliſh Hereſies, wherewith thine Ear
not eaſie to determine whether loſs is would have been wounded, if it had not been
The ſupply of
the greater, of the Eye, or of the barred againſt their entrance ? It is thy juſt grief
Ear; both are grievous. Now all that thou miſſeft of the hearing of many good
the World is to thee as dumb, ſince Words : It is thy happineſs that thou art freed
thou art deaf to it: How ſmall a matter hath made from the hearing of many evil. It is an even lay
thee a meer cypher amongſt Men! Theſe two betwixt the benefit of hearing Good, and the tora
are the Senſes of Inſtruction : There is no way ment of hearing Evil.
for intelligence to be conveyed to the Soul, whe-
ther in Secular or in ſpiritual Affairs. The Eye is
the Window, the Ear is the Door by which all
Comforts againſt Barrenneſs.
Knowledge enters : In matters of Obſervation by
the Eye, in matter of Faith by the
TH
Hou complaineſt of dry Loins
Sect. I.
Rom. 10. 17. Ear. Had it pleaſed God to ſhut up and a barren Womb : So did a
The bleſſing of
both theſe Senſes from thy Birth, better Man before thee, even the Fa- Fruitfulneſs
thy eftate had been utterly diſconfolate; neither ther of the Faithful : What wilt thou
Seaſoned with
had there been any poſſible accefs for comfort to give me ſeeing I go. Childleſs? So did Gen. 15. 2.
thy Soul: And if he had ſo done to thee in thy the Wife of faithful Iſrael, Give me
riper Age, there had been no way for thee but Children, or elſe I die. So defirous hath
to live on thy former Store : But now that he Nature been, even in the holieſt to
hath vouchſaféd to leave thee one paffage open, propagate it ſelf, and ſo impatient of
it behoves thee to ſupply the one Senſe by the a denial: Lo, Children and the fruit of the Pfal. 127. 3.
other, and to let in thoſe helps by the Window, womb are an heritage and gift that cometh
which are denied entrance at the Door. And ſince from the Lord. Happy is be that hath bis Verſe sa
that infinite goodneſs hath been pleaſed to lend quiver full of ſuch Shafts
. It is the Blef-
thee thine Ear fo long, as till thou haſt laid the ling that David grudged to Wicked Pfal. 17.14
fure grounds of Faith in thy Heart; now thou Ones, They have Children at their defire.
mayſt work upon them in this filent opportunity It was the Curſe which God infličted
with heavenly Meditations, and raiſe them up to upon the Family of Abimelech King
no leſs height than thou mighteſt have done by the of Gerar, that be cloſed up all the Wombs Gen. 20. 17,
help of the quickeſt Ear.
in his Houſe for Sarahs Jake : And the 18.
It is well for thee, that in the fulneſs of thy Sen- Judgment threatned to Ephraim, is a
ſes thou wert careful to improve thy Boſom as a miſcarrying Womb, and dry Breaſts :
Magazine of heavenly Thoughts, providing with And Jeconiah's fad doom is, Write this Jer. 12. 30.
the wife Patriarch for the ſeven years of Dearth : man Childleſs : As on the contrary, it
Sect. 9.
one Senle by
Another.
Sorrows.
Gen. 20.12
Hol. 9.14
is

I be COMFORT ER.
321
I Sam. 2. 5.
Sect.4.
their Childrene
TOW.
Sect. 2.
is a ſpecial Favour of God, that the |A wiſe Son maketh a glad Father. Haft Prov, 10. 1.
Barren bath born Seven : And it is noted thou a Child diſorderly and de- Prov.15. 20,
by the Pſalmiſt as a wonder of God's bauch’d? A fooliſh Son is the heavineſ Prov. 10. s.
Pfal. 113.8.
Mercy, That he maketh the barren Wo- of his Mother, and the calamity of his Fa- Prov. 13. 13.
man to keep houſe, and to be a joyful Mo- ther. Haſt thou a Son that is unruly,
ther of Children. It is pity he was ever born, that ſtubborn, unnatural ? (as commonly
holds not Children a Bleſſing ; yet not firnple and the Cions over-rule the Stock) He
abſolute, but according as it may prove: She hath that waſteth his Father, and chaſeth away Prov. 19. 26.
a double Favour from God, that is a joyful Mo- bis Mother, is a Son that cauleth Shame,
ther of Children; many a one breeds her Sorrow, and bringeth Reproach. And if ſuch a Son ſhould
breeds her Death. There is ſcarce any other Blef- live and die impenitent, what can be anſwerable
ſing from God ſeaſon'd with ſo much Acrimony to the diſcomfort of that Parent, who ſhall think
both of Miſery and Danger. Do but lay together that a Piece of himſelf is in Hell?
the fick Fits of Breeding, the painful Throes of Thou haſt no Children: As thou
Travel, the weary Attendances of Nurſing, the haft leſs Joy ſo thou haſt leſs Trou-
anxious Cares of Education, the Fears and ble : It is a world of Work and The Cares of
Doubts of Miſ-guidance, the perpetual Sollici- Thoughts that belong to theſe living
Parents for
cude for their Proviſion, the Heart-breaking Grief Poffefſions. Artemidorus obſerves, that
Arrimedor.
for their Miſcarriage, and tell me whether thy to dream of Children, imports Cares de Infomniis,
bemoaned Sterility hath not more Eaſe, leſs Sor- to follow. Surely, as they are our 1. 1. c. 16
greateſt Cares, ſo they bring many
It is thy Sorrow then that thou art leſſer Cares with them ; Before, thou hadſt but
not fruitful : Conſider that thou art one Mouth to feed, now many; and upon whom
The Pains of herein freed from a greater Sorrow: doth this Charge lie, but upon the Parent ? Noc
Child-bearing. In forrow ſhalt thou bring forth Children : Nature only, but Religion caſtech it upon him:
Do but think of the Shrieks and Tor-For if any provide not for his own, eſper
Gen. 3. 16.
ments that thou haſt ſeen and heard cially for thoſe of his own Houſe, he hath
I Tim. 5. 8.
in the painful Travails of thy Neighbours : One denied the Faith, and is worſe than an In-
thou haſt ſeen wearying the Days and Nights in fidel. Doſt thou not ſee that many Suckers grow
reſtleſs Pangs, and calling for Death in a deſpair ing up from the Root of the Tree, draw away the
of Delivery: Another after the unprofitable La- Sap from the Stock ? and many Rivulets let out
bours of Midwives, forced to have her Bowels from the main Channel, leave the Stream fhal-
ranfack'd by the Hand of another Sex. One hath low ? So it muſt be with thee and thine: But
her dead Burden torn from her by piece-meal : this expence is not more neceſſary than comfort-
Another is delivered of her Life and Birth toge-able. I remember a great Man coming to my
ther. One languiſheth to Death after the hand Houſe at Waltham, and ſeeing all my Children
of an unskilful Midwife: Another is weary of her ftanding in the order of their Age and Stature,
Life through the ſoreneſs of her Breaſts. All ſaid, Theſe are they that make rich Men poor ;
theſe Sorrows thou haſt eſcaped by this one; in But he ſtraight received this Anſwer; Nay, my
theſe regards, how many whom thou envieſt have Lord, theſe are they that make a poor Man rich;
thought thee happier than themſelves?
for there is not one of theſe, whom we would
Thou art afflicted that thou art not part with for all your Wealth. Indeed, where
a Mother : Many a one is ſo, that fore do we receive, but to diſtribute ? and what
The miſery of wiſhes ſhe had been barren: If either are we but the Farmers of thoſe we leave behind
il.diſpaled and the Child prove deformed and mif- us? And if we do freely lay out our Subſtance
undutiful
ſhapen ; or upon further growth, b fore-hand for their good, ſo much of our Rent
unnatural and wicked, what a Corro- is happily cleared. It is eaſy to obſerve, that
five is this to her that bore him ? Re none are ſo griping and hard-fiſted as the Child
becca thought it long to be (after her leſs: Whereas thoſe who for the Maintenance of
Marriage ) twenty years childleſs ; large Families, are inured to frequent Disburſe
her holy Husband (at fixty years of ments, find fuch Experience of Divine Provi-
age) prays to God for Iffue by her ; his Devotion dence in the faithful managing of their Affairs, as
(as the Jewiſh Doctors ſay) carried him to Mount that they lay out with more chearfulneſs than they
Morial for this purpoſe, that in the ſame place receive : Wherein their Care muſt be, abated,
where his Life was miraculouſly preſerved from when God takes it off from them to himſelf; and
the Knife of his father, it might by the like if they be not wanting to themſelves, their Faith
Miracle be renewed in his Pofterity : God hears gives them eaſe, in cafting their Burden upon
him; Rebecca conceives ; but when him, who hath both more Power and more Right
Gen 25. 22. The felt that early Combat of her to it, fince our Children are more his than our
ſtruggling Twins in her Womb, ſhe own: He that feedeth the young Ra-
can ſay, If it be ſo, why am I thus? And vens, can he fail the beſt of his CreaPlal. 147.9.
Gen. 25. 25. when the ſaw a Child come forth all tures ? Worthy Mr. Greenbam tells us
clad in Hair, and after ſaw his Con- of a Gentlewoman, who coming into the Cot-
Gen. 27. 41. ditions no leſs rough than his Hide, tage of a poor Neighbour, and ſeeing it furniſhed
do we not think ſhe wiſhed that part with ſtore of Children, could ſay, Here are the
of her Burden unborn ? Certainly, Mouths, but where is the Meat? But not long af-
Children are according to their proof, ter ſhe was paid in her own Coin, for the poor Wor
either Bleſſings or Croffes. Halt thou man coming to her after the burial of her laſt, and
a Child well-diſpos’d, well-governd ? now only Child, inverted the Queſtion upon her,
SIIS
Here
Sect. 3.
Children.
Gen. 25. 201
21.

322
The Balm of Gilead : Or,
Efh. 6. &
Sect. 5:
The great
dren.
Here is the Meat, but where are the Mouths ? in the chaſe of Sleep, which the more eagerly it
Surely, the great Houſe-keeper of the World, is followed, flies fo much the farther from us!
whoſe charge we are, will never leave any of his Couldſt thou obtain of thy ſelf to forbear the de
Menials without the Bread of fufficiency; and fire of it, perhaps it would come alone ; now
who are ſo fit to be his Purveyors, as the Parents that thou ſueſt for it (like to ſome froward piece)
for their own Brood ? Nature hath taught the very it is coy and overly, and puniſhes thee with thy
Birds to pick out the beſt of the Grains for their Longing. Lo he that could command an hundred
Young : Nature fends that Moiſture out of the and twenty ſeven Provinces, yet could not com-
Root, which gives Life to the Branches and Blof- mand Reſt; On that night his ſleep de-
ſoms. Sometimes it meets with a kind Retalia- parted from him ; neither could be ei-
tion; ſome Stork-like Diſpoſition repays the ther forced or entreated to his Bed.
loving Offices done by the Parents, in a dutiful And the great Babylonian Monarch,
Retribution to their Age or Neceflity: But how though he laid ſome hand on Sleep,
often have we ſeen the contrary? Here an unſatis- yet he could not hold it, for bis Sleep Dan. 2. so
fiable Importuity of drawing from the Parent that brake from him : And for great and
Maintenance which is but neceſſary for his own wiſe Solomon, it would not ſo much Eccl. 8.16
Subſiſtence : So we have ſeen a young Bat hang- as come within his view, Neither night Jer. 31. 26.
ing on the Teat of her Dam for. Milk, even when not day ſeeth he Sleep with his Eyes :
ſhe is dying : So we have ſeen ſome inſatiable Surely as there is no earthly thing more comforta-
Lambs forcing the Udder of their Dams, when they ble to Nature, than bodily Reif, ſo there is no-
have been as big as the Ewe that yeaned them : thing whoſe loſs is more grievous and diſheartning.
There an undutiful and unnatural Neglect, whe- If the Senſes be not ſometimes in meet vicidi
ther in not owning the meanneſs of thoſe that be- rudes tied up, how can they chuſe but run them-
got them; or in not ſupporting the Weakneſs of felves out of breath, and weary and ſpend them-
their decay'd Eſtate, by due Maintenance. In- felves to nothing ? If the Body be not refreſhed
gratitude is odious in any Man, but in a Child with a moderate enterchange of Repoſe, how can
monſtrous.
it but languiſh in all the parts of it. And as com-
It is thy Grief that thou never monly the Soul follows the temper of the Body,
hadit a Child; believe him that hath how can that but find a ſenſible Diſcompoſure
tried it, there is not ſo much Com- and Debilitation in all her Faculties and Opera-
fort in the having Children, as there tions? Do we not ſee the favageft Creatures ta-
Grief in the
lofs of Chil.
is Sorrow in parting with them, eſpe- med with want of Reſt? Do we not find this
cially, when they are come to their Rack alone to have been Torture enough to fetch
proof; when their Parts and Diſpoſi- from poor Souls a confeſſional diſcovery of thoſe
tion here raiſed our Hopes of them, and dou- Acts they never did? Do we not find Raveries
bled our Affection towards them: And as (ac- and Frenzies the ordinary attendants of Sleepler-
cording to the French Proverb) he that hath not neſs? Herein therefore thy Tongue hath juſt
cannot lofe ; fo contrarily, he that hath muſt cauſe to complain of thine Eyes. For Remedy,
loſe ; our Meeting is not more certain than our Inſtead of cloſing thy Lids to wait for Sleep, lift
Parting ; either we muſt leave them, and ſo their up thy ſtiff Eyes to him that giveth bis
Grief for us muſt double ours; or they muſt leave Beloved Rest: Whatever be the means, Pfal. 127. 2.
us, and ſo our Grief for them muſt be no leſs he it is that holdeth thine Eyes waking: Pfal. 97.4
than our Love was of them. If then thou wilt be He that made thine Eyes keeps off
truly wiſe, ſet thy Heart upon that only abſolute Sleep from thy Body, for the good of
Good, which is not capable of loſing : Divided thy Soul: Let not thine Eyes wake
Affe&tions muſt needs abate of their Force ; now without thine Heart. The Spouſe of
ſince there are no Objects of Darkneſs which Chriſt can ſay, I ſleep, but my Heart Cant. 5. 4.
might diſtract thy Love, be ſure to place it whol- waketh ; how much more ſhould ſhe
ly upon that inắnite Goodneſs which ſhall enter- ſay, mine Eyes wake, and mine Heart waketh
tain it with Mercy, and reward it with Bleſſed- alſo ? When thou canſt not fee Sleep with thine
neſs. If Elkanah therefore could ſay to his Barren Eyes, labour to ſee him that is inviſible; one
Wife, Hannah, why weepest thou ? and Glimpſe of that Sight is more worth than all the
3 Sam. 1. 8. why is tby Heart beavy ? Am not I better Sleep that thine Eyes can be capable of : Give thy
to thee than ten Sons? 'How much more ſelf up into his hands, to be diſpoſed of at his
comfortably mayſt thou hear the Father of Mer- Will : What is this ſweet acquieſcence but the
cies ſay to thy Soul, Why is thy Heart heavy? Reſt of the Soul? Which if thou canſt find in
Am not I better to thee than ten thouſand thy ſelf, thou ſhalt quietly digeſt the want of thy
Sons :
bodily Sleep.
Thou wanteft Sleep : Take heed
thou do not aggravaté thine Ami-
Sect. 2.
ction : It is only an Evil of Lofs, no The Favour of
Comforts againſt want of Sleep.
Evil of Senſe; a mere lack of what freedom from
thou wiſheſt, not a Pain of what thou
Sect. I. "HOU art afflicted with want of feeleſt. Alas, how many, beſides want of Reſt,
TH
Sleep: A
incident are tortured with intolerable Torments in all the
The mifery of to diſtempered Bodies and thought- parts of their Body ; who would think themſelves
Red, with the ful Minds: Oh how wearifome a happy, if they might be put into thy Condition;
bet Rernedy. thing it is to ſpend the long Night in might they but have Eaſe, how gladly would they
toſling up and down in a reſtleſs Bed | forbear Reſt? Be not therefore ſo much troubled
thar
Pain.

Tbe COMFORTER.
323
Sect. 5.
Health with
Sect. 1.
ftances of the ſame kind, we ſhall find not reation Other Age is that which we all
5. C. 2.
C. 16.
that it is no better with thee, but rather be thank- our Conſtruction that makes thoſe things tedious
ful that is no worſe.
to us, which have been well taken by others.
Thou lackeſt Sleep; a thing that Thou wanteft Sleep : Have Pa-
Sect. 3.
we defire not ſo much for its own tience, my Son, for a while ; thou
No uſe of
The Favour of fake, as in a way to Health. What are going where there ſhall be no
Sleep whither
if God be pleaſed ſo to diſpoſe of need, no uſe of Sleep; and in the we are going.
out Sleep
thee, as to give thee Health without mean time, thy better part would
it? So he hath done to ſome. It is not, cannot reft: Though the Gates be ſhut that
Goul.
a ſmall matter that Goulart reports it cannot ſhew it ſelf abroad, it is ever, and ever
out of Gaſper Wolfius, of a Woman in will be active. As for this earthly piece, it ſhall
Padua that continued fifteen Days and ere long ſleep its fill, where no Noife can wake
Hiſtoires
Memorables,
Nights without Sleep. That is very it, till the Voice of the Archangel, and
c. Veilles.
memorable which Seneca tells us of the Trumpet of God ſhall call it up in the Thef. 4. 16.
great Mecænas, that in three Years he Morning of the Reſurrection.
flept not (ne bore momento) ſo much as the ſpace
of an Hour ; which however Lipſius thinks good
to mitigate with a favourable Conſtruction, as
Comforts againſt the Inconveniences of Old Age.
conceiving an impoſſibility of an abſolute Sleep-
leſneſs ; in-
reaſon deſire to aſpire unto ; and
to fcruple the utmoſt rigor of that Relation. when we have attained, are as ready The illimita.
That a frantick Man (of whom Fer- to complain of as our greateſt Miſery; tion of age,
Patholog. l.
nelius writes) ſhould continue a Year verifying in part that old Obſervation, ries that are
and two Months without any Sleep at That Wedlock and Age are things tend it.
all, is no wonder, in compariſon of that which we defire and repent of. Is
which learned Heurnises tells us, upon this our Ingratitude or Inconftancy, that we are
Lib. de mor-
bis capitis, good aſſurance given him when he was weary of what we wiſhed? Perhaps this Accuſa-
a Student in Padua, that Nizolius the fa- tion may not be univerſal : There is much diffe-
mous Ciceronian, lived ten whole Years rence in Conſtitutions, and much Latitude in
without Sleep. And even in our Time and Cli-Old Age : Infancy and Youth have their Li-
mate, I have been informed by credible Teſtimo- mits, Age admits of no certain determination :
ny, that Monſieur L'angles, a French Phyſician at At Seventy Years David was old, and
London, lived no fewer Years altogether ſleepleſs. ftricken in Years; and they covered
1 Kings 1. 1,
But that exceeds all example, which Monſieur bim with Cloaths, but he gat no heat :
Goulart reports out of an Author of Whereas Caleb can profeſs, Now lo,
Goulart, ibi- good Reputation, of a certain Gentle- I am fourſcore and five years old; as yet
Joſh. 14. 10,
woman, who for thirty five Years re I am as ſtrong this day as I was in the day
mained without any Sleep, and found that Moſes ſent me to ſpy out the Land :
no Inconvenience or Diſtemper thereby, as was as my ſtrength was then, even so is my
witneſſed by her Husband and Servants. Lo, the ſtrength now, for War, both to go out and
Hand of God is not ſhortned: He who in our come in. And beyond him, Moſes was
time miraculouſly protracted the Life of the Maid an hundred and twenty years old, when Deut. 34.7
of Meures ſo many Years without Meat, hath fu- his Eye was not dim, nor his natural
ftained the Lives of thefe fore-named Perſons thus Strength abated. Methuſelah was but
long without Sleep, that it might ap- Old when he was nine hundred fixty Gen. 5. 27.
pear, Man lives not by Meat or Sleep five. But as to the generality of
only, but by every word that proceedeth Mankind, the ſame Moſes who lived
out of the Mouth of God. If he ſhould to ſee an hundred and twenty Years,
pleaſe to bleſs thee with a ſleepleſs Health, the hath ſet Man's ordinary Period at half
Favour is far greater than if he allow'd thee to his own term: The days of our years are
Pſal. 90. 10
ſnort out thy Time in a dull unprofitable Reft. threeſcore years and ten ; and if by reaſon
Thou wanteft Sleep : Bebold he that of ſtrength they be fourſcore years, yet
keepeth Iſrael doth neither ſlumber nor is their Strength Labour and Sorrow : Lo, four-
ſleep: And thoſe bleſſed Spirits that ſcore Years® alone are Load enough for the
Sleep but is
do continually ſee the Face of God, Strength (much more for the Weakneſs of Age;
Symptom of
Mortality,
never ſleep. Sleep is but a Symptom but when Labour and Sorrow are added to the
of frail Mortality, whereof the leſs Weight, how can we but double under the Bur-
we do or can partake, we come ſo much the then? He was both old and wiſe,
nearer to thoſe ſpiritual Natures whoſe Perfection that ſaid out of Experience, that our
makes them uncapable of Sleep. Hereupon it laſt Days are the Dregs of our Life ;
was that thoſe retired Chriſtians in the clearer part is gone and all drawn out, the
Sozomen. 1.
the Primitive Times, which affected Lees ſink down to the bottom. Who can expreſs
to come neareſt to an Angelical Life, the miſerable Inconveniences that attend 'Old
wilfully repelled Sleep, neither would Age, wherein our Cares muſt needs be multiplied
ever admit it, till it neceffarily forced it ſelf upon according to the manifold occaſions of our Affairs:
them. Lo then, thou ſuffereſt no more out of For the World is a Net, wherein the more we ſtir,
the Diſtemper of Humours, or unnatural Obſtru- the more we are intangled. And for our bodily
ctions, than better Men have willingly drawn Grievances, what Varieties do we here meet
upon themſelves out of holy Reſolutions. It is but withal ? What Aches of the Bones, what belking
Sſſſ 2
of
II.
dem.
Mat.
4.
8.
Deut. 4. 3.
Sect. 4.
Sen. Ep. 58.
6. c 39.

324
The Balm of Gilead : Or,
Gen. 18. 12.
Sect. 3.
Eccl. 2. I,
2, 3
Old Age
of the Joints, what Convulſions of Sinews, what | Elders. As therefore we too ſenſibly feel what to
Torments of the Bowels, Stone, Collick, Stran- complain of, ſo we well know what Privileges
gury? What Diltillations of Rheum, what hollow we may challenge as due to our Age ; even ſuch
Coughs, what Weakneſſes of Retention, Expul- as Nature it ſelf hath raught thoſe Heathens which
fion, Digeſtion, what Decay of Senſes? As Age have been in the next degree to favage : If Pride
is no other than the common Sewer into which all and Skill have made the Athenians uncivil, yet a
Diſeaſes of our Life are wont to empty themſelves: young, Lacedemonian will riſe up, and yield his
Well therefore might Sarah ſay, Place in the Theatre to neglected Age.
After I am waxed old
ſhall I have Plea It is not a little injurious ſo to
Jure ? And good Barzillai juſtly excu- faften our Eyes upon the Diſcommo- The Advantaa
ſes himſelf for not accepting the gra- dities of any condition, as not to ges of Old
2 Sam. 19.35. cious Invitation of David; I am this take in the Advantages that belong
Age.
1. Fearleſneſs.
day fourſcore years old, and can I diſcern to it, which carefully laid together
between good and evil? Can thy Servant taſte what 1 may perhaps ſway the Balance to an equal Poiſe :
eat, or what I drink? Can I bear any more the Voice of Let it be true, that Old Age is oppreſſed with
Singing-men and Singing-women ? Wherefore then ſhould many bodily Griefs ; but what if it yield other Im-
thy Servant be yet å burden unto my Lord the King ? munities which may keep the Scales even where-
Lo, theſe are they which the Preacher calls the evil of it is riot the leaſt
, that it gives us firm Reſolu-
days, and the Years wherein a Man tion, and bold Security againſt Dangers and Death
ſhall ſay, I have no pleaſure ; wherein it ſelf:. For the Old Man knows how little of
the Sun, or the Light, or the Moon, or his Clew is left in the winding, and therefore
the Stars are darkned, or the Clouds return when juſt occafion is offered, ſticks not ſo much
after the Rain : when the Keepers of the Horiſe ſhall upon fo inconſiderable a Remainder. Old Age
tremble
, and the ſtrong Men ſhall bow themſelves, and and Orbity, as Ceſellius profeſſed, were the two
the Grinders ceaſe, becauſe they are few, and thoſe that things that embolden'd him. And when Caftritius
look out of the Windows be darkned. In ſhort, what is refuſed to deliver the Hoſtages of Placentia to Car-
our Old Age but the Winter of our Life ? How bo the Conful, and was threatned with many
can we then expect any other than gloomy Wea- Swords, he anſwered thoſe Menaces with his ma-
ther, chilling Froſts, Storms and Tempeſts? ny Years. And that we may not difdain home-
But whilſt we do thus querulouſly bred Inſtances, and may ſee that brave Spirits
Sect. 2.
aggravate the Incommodities of Age, may lodge in Cottages ; In my time a plain Vil-
we muſt beware left we derogate from lager in the Rude Peak, when Thieves taking ad-
Bleſſing. the Bounty of our Maker, and diſpa- vantage of the abſence of his Family, breaking
rage thoſe Bleſſings which he accounts into his folitary Dwelling, and finding him fitting
precious, amongſt which Old Age is none of the alone by his fire-fide, fell violently upon him
meaneſt : Had he not put that value upon it, and one of them ſetting his Dagger to his Heart,
would he have honour'd it with his ſwore that he would prefently kill him, if he did
own ſtile, calling himſelf The Ancient not inſtantly deliver to them that Money which
of Days? Would he elſe have ſet out they knew he had lately received: The old Man
this Mercy as a Reward of Obedience looks boldly in the Face of that ſtout Villain, and
to himſelf; I will fulfil the number of with an undaunted Courage returns him this An-
Exod: 23. 26.
thy days: and of Obedience to our ſwer in his Peakiſh Dialect ; Nay, e'en put fro
Exod. 20. 12. Parents, To live long in the Land? thee, Son, I have lived long enough; but I tell
Would he have promiſed it as a mar- thee unleſs thou mend thy Manners, thou wilt ne-
vellous Favour to reſtored Jeruſalem ver live to ſee half my Days; put fro thee if thou
(now become a City of Truth) That wilt. What young Man would have been ſo eafi-
there ſhall yet old Men and old Women ly induced to part with his Life, and have been ſo
dwell in the Streets of Jeruſalem, and ready to give entertainment to an unexpected
every Man with his Staff in his Hand for very. Age? Death? Surely the hope and love of Life com-
Would he elfe have denounced it as a Judgment to monly ſoftens the Spirits of vigorous Youth, and
over-indulgent Eli
, There ſhall not be diſſuades it froin thoſe Enterpriſes which are at-
an old Man in thine houſe for ever? tended with manifeſt Peril; whereas extreme Age
Far be it from us, to deſpiſe that teacherh us to contemn Dangers.
which God doth
honour, and to turn his Bleſling Yet a greater Privilege of Age is a
into a Curſe. Yea, the fame God, who knows Freedom from thoſe impetuous Paf-
beſt the Price of his own Favours, as he makes lions wherewith Youth is commonly The ſecond Ads
no ſmall eſtimation of Age himſelf, ſo he hath over-ſwayed; for altogether with our
vantage of old
thought fit to call for an high reſpect to be given natural Heat, is alſo abated the Hear from Paliomis.
to it by himſelf, out of an holy Awe to himſelf: of our inordinate Luſts, ſo as now
Thou ſhalt riſe up before the boary Head, our weaker Appetite may eaſily be ſubdued to Rea-
aud bonour the Face of the old Man, and ſon. The temperate old Man in the Story, when
fear thy God. I am the Lord. Hence one few'd him a beautiful Face, could anſwer,
Ifai. 9.15 it is that he hath pleaſed to put toge- I have long ſince left to be eye-lick : And that
ther the Ancient and the Honourable ; other could ſay of Pleaſure, I have gladly with-
Prov. 16. 31.
and hath told us that an Hoary Head is drawn my ſelf from the Service of that imperious
a Crown of Glory, if it be found in a way Miſtreſs. What an unreaſonable Vaffalage our
of Righteouſnels : And laſtly makes it youthful Lufts ſubject us unto, we need no other
an argument of the deplored ſtate of inſtance than in the ſtrongeſt and wifeſt Man:
Jeruſalem, that they favoured not the | How was the ſtrongeſt Man, Sampſon, effeminated
5221
by
Dan. 7. 9,
13, 22.
Zech. 8. 4.
1 Sam. 2. 32.
Sect. 4.
Age, Freedom
Lev. 19. 32.
Prov. 20. 28
Lam. 4. 15

Tbe COMFORTER.
325
Judg. 16.6.
Sect. 5.
The third ad,
vant age of
Age; expe-
rimental
by his impotent Paſſion, and weakned in his In-| Eyes ; they ſee either Judgments or Advantages
tellectuals ſo far, as wilfully to betray his own afar off, and accordingly frame their Determina-
Life to a mercenary Harlot, and to tions. It is obſerved that old Lutes
endure to hear her ſay, Tell me where- ſound better than new : And it was 1 King. 12 61
with thou mayeſt be bound to do thee hurt : Rehoboam's folly and undoing, that he 7,8,9,10, &c.
How eaſily might he have anſwered thee, O Da- would rather follow the counſel of
lila, Even with theſe cords of bruitiſh Senſuality his green Heads that ſtood before him, than of
wherewith thou haſt already bound me to the thoſe grave Senators that had ftood before his wi-
loſs of my Liberty, mine Eyes, my Life. How fer Father. Not that meer Age is of it ſelf thus
was the wiſeſt Man, Solomon, beſotted with his rich in Wiſdom and Knowledge, but Age well
Itrange Wives, ſo as to be drawn away to the wor- cultured, well improved : There are old Men
fhip of ſtrange Gods! And how may the Fir-trees that do but live, or rather have a Being upon
howl, when the Cedars fall! Who can hope to be Earth, (ſo have ſtocks and Stones as well as they)
free from being tranſported with irregular Af- who can have no proof of their many years bue
fections, when we ſee ſuch great Precedents of their gray Hairs and Infirmities. There are thoſe,
frailty before our Eyes? From the danger of theſe who like to Hermogenes, are old Men whilſt they
miſerable miſcarriages our Age happily ſecures are Boys, and Children when they are old Men ;
us, putting us into that quiet Harbour, whence Theſe the elder they grow are ſo much more ſtu-
we may ſee young Men perillouſly toſſed with pid. Time is an ill meaſure of Age, which ſhould
thoſe Tempeſts of unruly Paffions, from which rather be meted by Proficiency, by ripeneſs of
our cooler Age hath freed us,
Judgment, by the Monuments of our commenda-
Add hereunto the benefit of Experi- ble and uſeful Labours. If we have thus beſtow-
mental Knowledge, wherewith Age ed our felves, our Autumn will fhew what our
is wont to enrich us, every dram Spring was; and the colour of our Hair will yield
whereof is worth many pounds of us more cauſe to fear our Pride than our De.
the beſt youthful Contentments; in je&tion.
Knowledge.
compariſon whereof the Speculative We accuſe our Age of many Weak-
Knowledge is weak and imperfect; neſſes and Indiſpoſitions : But theſe
Sect. 6,
this may come good cheap, perhaps coſt us no- Imputations muſt not be Univerſal : Age in ſome is
thing; that commonly we pay dear for, and there- Many of theſe are the faults of the vigorous and
fore is juſtly eſteemed the more precious : If Ex- Perſon, not of the Age. He ſaid well affetted.
perience be the Miſtris of Fools, I am ſure it is well, as all Wine doth not turn four
the Mother of Wiſdom ; neither can it be (ex- with Age, no more doth every Nature. Old Oil
cept we be too much wanting to our felves) but is noted to be clearer and hotter in a medicinal
the long obſervation of ſuch variety of Actions uſe than new. There are thoſe who are pettiſh
and Events as meet with us in the whole courſe of and crabbed in Youth; there are contrarily thoſe
our Life, muſt needs leave with us ſuch ſure Rules who are mild, gentle, ſociable in their decayed
of Judgment, as may be unfailing Directions for Years : There are thoſe who are crazy in their
our felves and others : In vain ſhall this be ex- Prime, and there are thoſe who in their Wane
pected from our younger years, which the wiſe are vigorous : There are thoſe who ere the ful-
Philoſopher excludes from being meet Auditors, neſs of their Age have loſt their Memory: as
much leſs Judges of true Morality : In regard Hermogenes, Cornivus, Antonius Caracalla, Georgius Tras
whereof, well might the old Man ſay, Ye young pezuntius, and Nizolius. There are thoſe whoſe In-
Men think us old Men Fools, but we old Men tellectuals have ſo happily held out, that they have
know you young Men to be Fools. Certainly, been beſt at the laft: Plato in his laſt year (which
what value foever Ignorance may put upon it, was fourſcore and one) died, as it were, with his
this fruit of Age is ſuch, as that the Earth hath Pen in his Hand : Iſocrates wrote his beſt Piece at
nothing equally precious. It was a profane Word, ninety four years, and it is ſaid of Domefthenes,
and fit for the mouth of an Heathen Poet, That that when Death fummoned him at an hundred
Prudence is above Deſtiny : But ſurely a Chriſti- years, and ſomewhat more, he bemoaned himſelf
an may modeſtly and juſtly ſay, That next to Di- that he muſt now die when he began to get ſome
vine Providence, Human Prudence may challenge Knowledge. And as for ſpiritual
the ſupream place in the Adminiſtration of theſe Graces and Improvements; Such as
earthly Affairs; and that Age may claim the great- be planted in the Houſe of the Lord, ſhall 13.
eſt intereſt in that Prudence: Young | flouriſh in the Courts of our God: They
Job 32. 7.
Elibu could ſay, Multitude of years alſo ſhall bring forth more fruit in their Age, and ſhall
Should teach Wiſdom : And the wiſe be fat and well liking.
Man, o how comely a thing is Judgment But the chief benefit of our Age
for gray Hairs, and for Ancient Men to is, our near approach to our Journeys
know Counſel! o how comely is the Wiſdom of old Men, end: For the end of all Motion is The fourth ada
vantage of
and Underſtanding and Counſel to Men of Honour ! In Reft; which when we have once at-
ap-
regard whereof the Grecians had wont to ſay, tained, there remains nothing but proach to our
that young Men are for Action, old Men for Fruition: Now our Age brings us End.
Advice : And among the Romans we know that after a weary Race) within ſome
the Senators take their Name from Age. That breathings of our Goal : For if young Men may
therefore which is the Weakneſs of old Mens die, old Men muſt. Ą Condition which a meer
Eyes, that (their viſual Spirits not uniting till carnal Heart bewails and abhors, complaining of
fome diſtance) they better diſcern things further Nature as niggardly in her Diſpenſations of the
off, is the Praiſe and Strength of their mental ſhorteſt time to her nobleft Creature, and envy-
ing
Pfal. 92. 12,
Eccluf. 25.
4, 5.
Sect. 7.

326
The Balm of Gilead: Or,
Sect. 2.
1 Cor. 15.31.
.
Sect. 3.
The miſ
. appre.
ous.
ing the Oaks, which many generations of Men to invite others to Glory : And for
muſt leave ſtanding and growing. No marvel ; theſe later, Precious in the fight of the Pfal. 116.15.
for the worldling thinks himſelf here at Home, Lord is the death of his Saints : and
and looks upon Death as a Baniſhment : He hath what reaſon haſt thou to abominate that which
placed his Heaven here below, and can ſee no God accounts Precious ?
thing in his remove, but either Annihilation or Thou art afraid of Death : AC t. 2.
Torment. But for us Chriſtians, quaint thy ſelf with him more, and
2 Cor. 5.6.
who know, that whilſt we are preſent thou ſhalt fear him leſs: Even Bears Remedy of
in the Body, we are abſent from the Lord; and Lions, which at the firſt ſight
Fear, Acquais
and do juftly account our ſelves Foreigners, our affrighted us, upon frequent viewing Death,
tance with
Life a Pilgrimage, Heaven our Home ; how can loſe their Terror : Inure thine Eyes
we but Rejoyce, that after a tedious and painful to the fight of Death, and that face ſhall begin
Travel, we do now draw near to the Threſhold not to diſpleaſe thee. Thou muſt ſhortly dwell
of our Fathers Houſe; wherein we know there with him for a long Time, (for the days of Dark-
are many Manſions, and all Glorious. I could neſs are many) do thou in the mean time en-
bluſh to hear an Heathen ſay, If tertain him ; let him be ſure to be thy
Cicero de God would offer me the choice of daily Gueſt: Thus the bleſſed Apo-
Eccl. 11. ult.
Sene&t. renewing my Age, and returning to itle, I proteft by our Rejoycing which i
my firſt Childhood, I ſhould heartily have in Chriſt Jeſus, I die daily. Bid
refuſe it ; for I ſhould be loth, after I have paſſed him to thy Board, lodge him in thy Bed, talk
ſo much of my Race, to be called back from the with him in thy Cloſet, walk with him in thy
Goal to the bars of my firſt ſetting out ; and to Garden, as Foſeph of Arimathea did; and by no
hear a Chriſtian whining and puling at the thought means
ſuffer him to be a ſtranger to thy Thoughts:
of his Diffolution. Where is our faith of an Hea- This familiarity ſhall bring thee to a delight in the
ven, if having been ſo long Sea-beaten, we be company of him whom thou didſt at firſt abhor;
loth to think of putting into the ſafe and bleſſed ſo as thou ſhalt with the choſen Vef-
Harbour of Immortality ?
ſel fay, I have a deſire to depart, and to Phil. 1. 23.
be with Chriſt, which is beſt of all.
Thou art grievouſly afraid of
Death : Is it not upon a miſtaking ?
Comforts againſt the fears and pains of Death. Our Fears are apt to imagine and to
aggravate Evils : Even Chriſt himſelf, Death injuri
.
Hou feareſt Death: Thou wert walking upon the Waters, was by the
Sect. 1.
TH not a Man if thou didſt not ſo; Diſciples trembled at, as fome dread-
The fear of the holieſt, the wiſeſt
, the ſtrongeſt ful Apparition. Perhaps, my Son, thou lookeft
that ever were, have done no leſs. at Death as ſome utter abolition or extinction of
He is the King of fear, and there thy Being; and Nature muſt needs fhrink back at
before may and muſt command it. Thou the thought of not being at all: This is a foul
mayſt hear the Man after Gods own and dangerous Miſprifion : It is but a departing
Pfal. 116.3.
Heart ſay, The Sorrows of Death com-
which thou calleft a Death. See how God him-
Pfal.88.3,4,5. paſſed me : And again : My Soul is full felf ftiles it to the Father of the
of Troubles, my Life draweth nigh to the Faithful : Thou ſhalt go to thy Fathers in
Grave: I am counted with them that go down to the Peace, thou ſhalt be buried in a good old
Pit, as a Man that hath no ſtrength ; free among the Age : And of his holy Grand-child
dead. Thou mayft hear good and great Hezekiah, Iſrael
, the ſpirit of God ſays, When Gen. 49• 33.
upon the meſſage of his Death, chat- | Jacob had made an end of commanding
Ifa
. 38.141. . tering like a Crane or a Swallow, and his Sons, he gathered up his feet into the Bed, and yield-
mourning as a Dove. Thou fearedſt as ed up the Ghoft, and was gathered unto his people.
a Man; I cannot blame thee : but thou muſt o- Lo, dying is no other than going to our Fathers,
vercome thy fear as a Chriſtian ; which thou ſhalt and gathering to our People, with whom we do
do, if from the terrible aſpect of the Meſſenger and ſhall live in that other and better World, and
thou ſhalt caſt thine Eyes upon the gracious and with whom we ſhall re-appear Glorious. Let but
amiable Face of the God that ſends him : Holy thy Faith repreſent Death to thee in this ſhape, and
David ſhews the way; The ſnares of he ſhall not appear ſo formidable. Do but mark
Pfal. 18.5, 6. Death prevented me : In my diſtreſs I cal- in what familiar terms it pleaſed God to confer
led upon the Lord, and cryed unto my God; with his Servant Mofes concerning his
be heard my voice out of his Temple, and Death; Get thee up into this Mountain Deut. 3 2. 49.
my cry came before him even unto his Abarim, unto Mount Nebo, which is
Pfal. 68. 20°
Ears : Lo, he that is our God, is the in the Land of Moab, and behold the Land of Cana-
God of Salvation; and unto God the Lord an, which I give unto the Children of Iſrael for a Pof-
belong the iſſues of Death; Make him Seffion ; and die in the Mount whither thou goeſt up, and
thy Friend, and Deathſhall be no be gathered to thy People, as Aaron thy Brother died
Phil. 1:21
other than Advantage. It is true, as
It is true, as in Mount Hor, and was gathered to his People? Lo,
the Wiſe Man faith, that God made not it is no more than Go up and die : Should it have
Death, but that through the envy of the been but to go a days Journey in the Wilderneſs
Devil Death came into the World: But it to ſacrifice, it could have been no otherwiſe ex-
is as true, but that though God made preſſed ; or as if it were all one to go up to Si-
him not, yet he is pleaſed to imploy him as his nai to meet with God, and to go up to Nebo and
Meſſenger, to fummon ſome Souls to Judgment, I die. Neither is it otherwiſe with us; only the
difference
Death nati-
ral.
Gen. 15. 15.
Wif. 1.13
2. 24
The COMFORT E R.
327

Sect. 4.
the common
Men.
Sen. Ep. 91
Sect. 70
0447.
Pfal. 89.49.
difference is, that Moſes muſt firſt ſee the Land of Thou art afraid to die; couldſt
Promiſe, and then die; whereas we firſt die, and thou then have been capable of the
Seet. 6.
then ſee the promiſed Land.
uſe of Reaſon, thou wouldſt have Our Death-
Thou art troubled with the fear of been more afraid of coming into the day better
Death: What reaſon haſt thou to be World, than thou art now of going Birth-day.
Comfort from amicted with that which is the com out: for why ſhould we be more a-
mon condition of Mankind? Remem-fraid of the better, than of the worſe? Better is
condition of
ber, my Son, the words of Foſhua, the day of Death, than the day of ones Birth, faith the
the victorious Leader of God's Peo- Preacher, Ecclef. 7. 2. Better every way; Our
Joſh. 23. 14.
Behold, this day (ſaith he) I am going Birth begins our Miſeries, our Death ends them :
the way of all the Earth : If all the Our Birth enters the beſt of Men into a wretched
Earth go this way, couldſt thou be ſo fond as to World, our Death enters the good into a world of
think there ſhould be a By-path left for thee, Glory : Certainly, were it not for our Infidelity,
wherein thou mayſt tread alone? Were it ſo that as we came crying into the World, ſo we ſhould
Monarchs and Princes, that Patriarchs, Prophets, go ſinging out of it : And if ſome have folemni-
Apoſtles were allowed an eaſier paſſage out of the zed their Birth-day with Feaſting and Triumph,
World, thou mighteſt perhaps find ſome pretence the Church of old hath beſtowed that Name and
of Reaſon to repine at a painful Diſſolution; but Coſt upon the Deaths-day of her Martyrs and
now ſince all go one way, and (as Saints.
the wiſe Philoſopher ſays ) thoſe Thou abhorreft Death, and fleeſt
which are unequal in their Birth, are from it as from a Serpent : But doft
in their Deaths equal, there can be no thou know that his Sting is gone? The fing of
ground for a diſcontented murmur: What harm can there be in a ſtingleſs Death pulled
Grudge if thou wilt that thou art a Snake ? Haſt thou not ſeen or heard
Man, grudge not that being a Man of ſome delicate Dames that have car-
Pfal. 90. 3,5, thou muſt die: It is true, that thoſe ried them (thus corrected) in their
whom the laſt day ſhall find alive Boſom for coolneſs, and for the plea-
Shall not die, but they ſhall be chang- ſure of their ſmoothneſs? The ſting of Cor. 15. 35
ed; but this change of theirs ſhall be no other Death is fin ; he may hiſs and wind
than an analogical Death, wherein there ſhall be about us, but he cannot hurt us when that Sting
a fpeedy Conſumption of all our corrupt and is pulled out : Look up, O thou believing Soul,
droffie Parts ; ſo as the Pain muſt be ſo much to thy bleſſed Saviour, who hath pluckt out this
the more intenſe, by how much it is more ſhort Sting of Death and happily triumph'd over it, both
than in the ordinary courſe of Death: Briefly, for himſelf and thee; O Death where is thy Sting, o
that Change is a Death, and our Death Grave where is thy Victory?
Job 14. 14.
is a Change, as Fobftiles it, the diffe Thy Soul and Body (old Compa Sect. 8.
rence is not in the Pain, but in the nions) are loath to part ; Why Man,
Eccluf 41. 3. ſpeed of the Tranſaction: Fear not it is but the forbearing their wonted
then the Sentence of Death; remem- Society for a while ; they do but take a parting to
ber them that have been before thee, and that leave of each other till they meet
come after, for this is the Sentence of the Lord again in the day of Reſurrection, and
over all Fleſh.
in the mean time they are both ſafe, and the bet-
Thou feareft Death : So do not ter part happy: It is commendable in the Fews,
Infants, Children, diſtracted Perſons, otherwiſe the worſt of Men) that they call their
as the Philoſopher obſerves : Why Grave (Beth Chajim) the Houſe of the Living ;
feared by some. Should uſe of Reaſon render us more and when they return from the burial of their
Ser. Ep. 36.
Ecclur.
cowardly, than defect of Reaſon doth Neighbours, they pluck up the Graſs, and caſt it
them? Thou feareſt that which ſome into the Air, with thoſe words of the
others wiſh; O Death, how acceptable is thy Pſalmiſt, They shall flouriſh and put forth Pfal. 72.16.
Sentence to the Needy, and to him whoſe ſtrength as the graſs upon the Earth : Did we not
faileth, that is now in the laſt Age, is vexed with believe a Reſurrection of the one part, and a Re-
all things, and to him that deſpaireth, and hath uniting of the other, we had reaſon to be utterly
loft patience : Wherefore is Light given daunted with the thought of a Diffolution; now
Job 3. 21, 22, (faith Fob) to him that is in Miſery, we have no cauſe to be diſmayed
and life unto the bitter in Soul? Which with a little Intermiſſion. Is it an
Sen. Ep. 36.
long for Death, but it cometh not, and dig Heathen Man or a Chriſtian, (ſuch I
for it more than for hid Treaſures; which rejoice ex- wiſh he had been) whom I hear ſay, The Death
ceedingly, and are glad when they can find the Grave? which we ſo fear and flee from, doth but reſpite
How many are there that invite the violence Life for a while, doth not take it away, the day
of Death, and if he refuſe it, do, as Ignatius will come which ſhall reſtore us to the Light a
threatned he would do to the Lions, force his Af- gain? Settle thy Soul, my Son, in this Aflurance,
fault? Death is the ſame to all: the difference is and thou canſt not be diſcomforted with a neceffa-
in the diſpoſition of the Entertainers; couldīt ry Parting.
thou look upon Death with their Eyes, he ſhould Thou art afraid of Death: When
be as welcome to thee, as he is unto them : At thou art weary of thy days Labour, art
the leaſt, why ſhouldſt thou not labour to have thou art afraid of Reft Hear what
thy Heart ſo wrought upon, that this face of thy Saviour, who is the Lord of Life, Death is but a
Death, which ſeems lovely and deſirable to ſome, effeems of Death, John 11. 11. Our Sleep,
may not appear over-terrible to thee?
friend Lazarus ſleepeth. And of Fairus
his
Death is but
meet again.
Sect. 5.
Death Not
41.2.
23.
Sect. 9.

328
The Balm of Gilead : Or,
Mat. 9. 24.
Sect. Ir.
Luke 8.520
Death.
2. Sam.7.12.
Phil. r.
as
Pſal. 94. 17.
his Daughter, The Maid is not dead; Thou art afraid of the Pangs of
but ſleepeth : Neither uſeth the Spirit Death : There are thoſe that have
of God any other Language, con-
died without any great ſenſe of Pain: The painful-
cerning his Servants under the Old Some we have known to have yield- neſs of Chrifi':
Teſtament : Now shall I ſleep in the ed up their Souls without ſo much as
Job 7. 21. Duft, faith holy Fob: And of David, a Groan : And how knoweſt thou,
When thy days be fulfilled, and thou ſhalt my Son, what meaſure God hath al-
ſleep with thy Fathers. Nor yet under lotted to thee? Our Death is a Sea-
1 Cor. 11. 30. the New : For this cauſe many are weak | Voyage, (ſo the Apoſtle, I deſire to
and fickly among you, and many ſleep, lanch forth) wherein fome find a rough Aydūnal.
ſaith the Apoſtle. Lo the Philoſophers of old and tempeſtuous Paſſage; others
were wont to call Sleep the Brother of Death; calm and ſmooth; ſuch thine may prove; ſo
but God ſays, Death is no other than Sleep it ſelf; thy Diffolution may be more eaſie than a Fit of
A Sleep both ſure and ſweet : When thou lieft thy Sicknefs. But if thy God have
down at Night to thy Repoſe, thou canſt not be determined otherwiſe, Look unto Fe- Heb. 12. 2.
ſo certain to awake again in the Morning, as ſus the Author and Finiſher of our Faith,
when thou layeſt thy ſelf down in Death, thou the Son of God, the Lord of Glory; fee with
art ſure to awake in the Morning of the Refur- what Agonies he conflicted, what Torments he en-
rection. Out of this bodily Sleep thou mayſt be dured in his Death for thee : Look upon his bloo-
affrightedly ſtartled with ſome nciſes of ſudden dy Sweat , his bleeding Temples, his furrowed
Horror, with ſome fearful Dreams, with Tumults, Back, his nailed Hands and Feet, his racked Joynts,
or Alarms of War ; but here thou his pierced Side : Hear his ſtrong Cries, conſider
falt reſt quietly in the place of Si- the Shame, the Pain, the Curſe of the Croſs
lence, free from all inward and out which he underwent for thy fake : Say, whether
ward Diſturbances, whilft in the mean time thy thy Sufferings can be comparable to his. He is
Soul ſhall ſee none but Viſions of Joy, and Bleſ a cowardly and unworthy Soldier, that follows,
fedneſs. But, Oh the ſweet and heavenly Ex- his General fighing. Lo, theſe are the Steps
preſſions of our laſt Reft, and the iſſue of our wherein thy God and Saviour hath trod before
happy Reſuſcitation, which our gracious Apoſtle thee: Walk on couragiouſly in this deep and bloo-
hath laid forth for the Conſolation of his mourn- dy way; after a few paces thou ſhalts
ful Theſſalonians, For, if we believe (faith he) that overtake him in Glory : For if we
2 Tim. 2.12
Jeſus dyed and roſe again ; even fo them alſo which Suffer with him, we ſhall alſo Reign to-
Sleep in Jeſus, will God bring with him. Lo, our gether with him.
Belief is Antidote enough againſt the worſt of Thou ſhrinkeſt at the thought of Se&. 12.
Death; and why are we troubled with Death, Death: Is it not for that thou haft The vanity and
when we believe that Jeſus dyed? And what a over-valued Life, and made thy Home miferies of
Triumph is this over Death, that the ſame Jeſus on Earth: Delicate Perſons that have Lije.
who dyed, roſe again? And what a Comfort it is, pampered themſelves at Home, are
that the ſame Jeſus who aroſe, ſhall both come loath to ftir Abroad, eſpecially upon hard and un-
again, and bring all his with him in Glory? And couth Voyages : Perhaps it is ſo with thee; where-
laſtly, what a ſtrong Cordial is this to all good in I cannot but much pity thy miſtaking, in pla-
Hearts, that all thoſe who die well, do ſleep incing thy contentment there, where a greater and
Jeſus ? Thou thought'ſt perhaps of ſleeping in the wiſer Man could find nothing but_Vanity and
Bed of the Grave, and there indeed is Reſt : But Vexation. Alas, what can be our Exile, if this
he tells thee of ſleeping in the Boſom of Jeſus ; be our Home? What woful Entertainment is this
and there is Immortality and Bleſſedneſs. Oh to be enamoured on? What canſt thou meet with
bleſſed Jeſu, in thy Preſence is the fulneſs of here but diſtempered Humours, hard Uſages, vio-
Joy, and at thy Right Hand are Pleaſures for ever- lent Paſſages, bodily Sickneſſes, fad Complaints,
Who would deſire to walk in the World, Hopes diſappointed, frequent Miſcarriages, wick-
when he may ſleep with Jeſus?
ed Plots, cruel Menaces, deadly Executions, mo-
Thou feareft Death: It is much on mentany Pleaſures ſauced with lafting Sorrows ;
Sect. 10. what Terms, and in what form laſtly, Shadows of Joy, and real Miſeries; are
Death Sweet. Death preſents himſelf to thee: If as theſe the things that ſo bewitch thee, that when
ned to us by
an Enemy, (as that is ſomewhere his Death calls at thy Door, thou are ready to ſay to
Chriſt.
Stile, the laſt enemy Death) thy unpre- it, as the Devil ſaid to our Saviour,
paration ſhall make him Dreadful ; thy readi- Art thou come to torment me before the Mat. 8. 29.
neſs and fortitude ſhall take off his Terror : If as time? Are theſe thoſe winning Con-
a Meſſenger of God to fetch thee to Happineſs, tentments that cauſe thee to ſay of
what reaſon halt thou to be afraid of thine own the World, as Peter ſaid of Mount
Bliſs ? It is one thing what Death is in himſelf a Tabor, Maſter, It is good for us to be Mat. 17. 4.
privation of Life ; as ſuch Nature cannot chufe here? If thou have any Faith in thee,
but abhor him : another thing what he is by Chriſt (and what doft thou profefs to be a Chriſtian
made unto us; an Introduction to Life, an Har- without it?) look up to the things of the other
binger to Glory. Why would the Lord of Life World, whither thou art going; and ſee whether
have yielded unto Death, and by yielding van- that true Life, pure Joy, perfect Felicity, and
quifht him; but that he might alter and ſwee- the eternity of all theſe, may not be worthy to
ten Death to us: And of a fierce Tyrant, make draw up thy Heart to a longing deſire of the frut-
him a Friend and Benefactor? And if we look up-ition of them, and a contemptuous diſvalution of
on him thus changed, thus reconciled, how can all the Earth can promiſe, in compariſon of this in-
we chuſe but bid him Welcome?
finite Bleſſedneſs!
It
more.

The COMFORTER.
329
* Lord Bacon
his advance-
ment of
Learning
Sect. 14
Death
8.
Sect. 13.
others.
Plato.
Phædone F.
Coflin. de
It was one of the Defects which neſs caſt upon Nature, thou ſhalt enjoy the bea-
our late noble and learned Philoſopher tifical Viſion of the glorious God. Be not afraid
the Lord Verulam * found in our to be happy, but fay out of Faith that
Phyſicians, that they do not ſtudy which Fonah ſaid in Anger, It is bet- Jonah 4. 3.
thoſe Remedies that might procure ter for me to die than to live.
'Eu.Savedev, the eaſy Paſſage of their Patients I am afraid to die : This is the
(ſince they muſt needs die) thorough the Gates of Voice of Nature ; but wilt thou hear
Death: Such Helps I muſt leave to the care of the what Grace faith? To me to live is
The happy ad-
vantages of
skilful Sages of Nature ; the uſe whereof I ſuppoſe Christ, and to die is Gain. If therefore
muſt be with much Caution, left whilſt they en-mere Nature reign in thee, thou canſt
deavour to ſweeten Death, they ſhorten Life. not but be affrighted with Death : But if true
But let me preſcribe and commend to thee, my Grace be prevalent in thy Soul, that Gueſt ſhall
Son, this true fpiritual Means of thy happy Eu not be unwelcome : Was ever any Man afraid of
thanafia ; which can be no other than this faithful Profit and Advantage? ſuch is Death to the Faith-
Diſpoſition of the labouring Soul, that can truly ful: whoſoever he be that finds Chriſt to be his
fay, I know whom I have believed : 1 Life, ſhall be ſure to find Death his Gain ; for
1 Tim. 1. 12. bave fought a good fight ; I have finiſhed that he is thereby brought to a more full and
my Courſe; I have kept the Faith : Hence- near Communion with Chriſt : Whereas before he
2 Tim. 4. 7,
forth there is laid up for me a Crown of enjoyed his Saviour only by the dim apprehenſion
Righteouſneſs, which the Lord the righ- of his Faith, now he doth clearly and immediate-
teous Fudge ſhall give me at that day. ly enjoy that glorious Preſence, which alone
Thou ſtarteſt back at the mention makes Bleſſedneſs: This is it which cauſeth Death
of Death: How canſt thou but bluſh to change his Copy; and renders him who is of
to read of the Heathen Martyr Socra- himſelf formidable, pleaſing and beneficial; I deſire
Examples of tes, who when the Meſſage of Death to depart and to be with Christ, ſaith the Man who
cour agious Rea
was brought to him, could applaud was caught up to the third Heaven: Had it been
Solutions in
the News as moſt joyful : Or of a only departing, ſurely he had had no
Cardinal of Rome, (who yet expected ſuch great edge to it'; but to depart Phil. 1. 23.
a tormenting Purgatory) that received and be with Christ is that which ra-
the intimation of his approaching viſheth his Soul. When the Heathen Socrates was
morte Bellar. Death, with Buona nuova, buona nuova, to die for his Religion, he comforted himſelf with
mini, p. 28. O che buona nuova é queſta ! Is not this this, That he ſhould go to the place where he
their Confidence thy Shame ; who ſhould fee Orpheus, Homer, Mufæus, and the other
believing that when our earthly Worthies of the former Ages: Poor Man! could
Houſe of this Tabernacle is diffolved, he have come to have known God ma-
We have a Building of God, an Houſe nifeſted in the Fleſh, and received up into 1 Tim. 3. 16.
2 Cor. s. I not made with Hands, eternal in the Hea-Glory, and therein that glorify'd Fleſh
vens, yet ſhrinkeſt at the motion of ſitting at the Right hand of Majeſty ; could he
taking poſſeſſion of it? Canſt thou with dying have attained to know the bleſſed Order of the
Mithridates (when he took his unwilling Farewel Cherubim, and Seraphim, Angels, Archangels,
of the World) cry out Om Light! When thou Principalities and Powers, and the reſt of the moſt
art going to a Light more glorious than this glorious Hierarchy of Heaven; could he have
thou leaveſt, then the Sun is more weak than been acquainted with that Cæleſtial
a Ruſh-Candle ? It is our Infidelity, my Son, it is Choir of the Spirits of juſt Men made Heb. 12. 23.
our mere Infidelity that makes us unwilling to perfect; could he have reached to know
die : Did we think (according to the curſed Opi- the God and Father of Spirits, the infinitely and
nion of ſome Fanatick Perſons) that the Soul incomprehenſibly glorious Deity, whoſe Preſence
ſleeps as well as the Body, from the moment of transfuſes everlaſting Bleſſedneſs into all thoſe Citi-
the Diſſolution, till the day of Reſurrection : Or zens of Glory; and could he have known that he
did we doubt left we ſhould wander to unknown ſhould have an undoubted Intereſt (inſtantly upon
places, where we cannot be certain of the Enter- his Diſſolution) in that infinite Bliſs ; how much
tainment: Or did we fear a ſcorching Trial (upon more gladly would he have taken off his Hemlock,
the Emigration) in Flames little inferior (for the and how much more merrily would he have pal-
time) to thoſe of Hell, there were ſome cauſe for ſed into that happier World ? All this we know,
us to tremble at the approach of Death: But now and are no leſs aſſured of it, than of our preſent
that we can boldly ſay with the wife Being ; with what Comfort therefore ſhould
Man, The Souls of the Righteous are in we think of changing our preſent condition with
the band of God, and there ſhall no Tor- a bleſſed Immortality? How ſweet a Song was
ment touch them : In the fight of the Un- that of old Simeon, Lord, now leteſt thou
wiſe they ſeemed to die, and their Departure is taken for thy Servant depart in peace, according to
Miſery, and their going from us to be utter Deſtruction : thy Word ; For mine Eyes have ſeen thy
but they are in peace. Oh thou of little Faith, why Salvation : Lo, that which he ſaw by
feareſt thou? Why doſt thou not chide thy ſelf, the Eye of his Senſe, thou feeft by
as that dying Saint did of old, Go forth, my Soul, the Eye of thy Faith; Even the Lord's Verſe 26.
go boldly forth, what art thou afraid of? Lo, the Chriſt ; he ſaw him in Weakneſs,
Angels of God are ready to receive thee, and to thou ſeeft him in Glory; why ſhouldſt thou not de-
carry thee up to thy Glory; neither ſhalt thou part, not in Peace only, but in Joy and Comfort ?
ſooner have left this wretched Body, than thou ſhalt How did the holy Proto-martyr Stephen triumph
be poſſeſſed of thy God; after a momentany dark- over all the Rage of his Enemies, and the vio-
Tttt
lent
Wiſd. 3. 1,
2, 3.
Luke 2. 29.

330
The Balm of Gilead : Or,
Sect. 2.
Sect. 1.
Heb. 9. 27.
A&ts 2. 20.
Mal. 4. I.
lent Fury of Death, when he had
Yet be of good chear, my Son;
A&s 7. 56. once ſeen the Heavens opened, and the amidſt all this Horror there is Com-
Son of Man ſtanding on the right hand fort : Whether thou be one of thoſe
of God? Lo, God offers the ſame bleſſed Proſpect whom it ſhall pleaſe God to referve comfort from
to the Eye of thy Soul ; Faith is the key that can alive upon Earth to the fight of this of the Ele&t.
open the Heaven of Heavens: Fix thy Éyes upon dreadful Day, he only knows in
that glorious and ſaving Object, thou canſt not whoſe hands our times are : This we
but lay down thy Body in Peace, and fend up are ſure of, that we are upon the
thy Soul into the hands of him that bought it, laft Hours of the laſt Days : Juftly do
with the ſweet and chearful Recommendation of we ſpit in the faces of St. Peter's Scof-
Lord Jeſus receive my Spirit.
fers, that ſay, Where is the Promiſe of 2 Pet. 3.4.
bis Coming ? Well knowing that the Lord 2 Pet. 3. 9.
is not flack as ſome account flackneſs, but
that he that ſhall come, will come, and Heb. 10.376
Comforts againſt the Terrors of Fudgment.
not tarry. Well mayſt thou live to
TH
HOU apprehendeft it aright : ſee the Son of Man come in the Clouds of Heaven,
Death is terrible, but Judg- and to be an Actor in this laft Scene of the
ment more ; both theſe fucceed World : If ſo, Let not thy Heart be diſmay'd
upon the fame Decree ; It is ap- with the expectation of theſe fearful things : Thy
of the fearful. pointed unto Man once to die
, but after Change ſhall be ſudden and quick; one moment
neſs of the Laff this the Judgment : Neither is it more hall put off thy Mortality, and cloath thee with
Judgment. terrible than leſs thought on : Death, that Incorruption, which ſhall not be capable of
becauſe he ſtrikes on all hands, and Fear and Pain : The Majeſty of this appearance
lays before us ſo many fad Examples ſhall add to thy Joy and Glory : Thou
of Mortality, cannot but ſometimes shalt then ſee the Lord himſelf defcend Thef. 4. 16.
take up our Hearts; but the Laſt from Heaven with a ſhout, with the voice
Judgment having no viſible Proofs to of the Archangel, and with the Trump of
force it ſelf upon our Thoughts, too
God: Thou ſhalt ſee thy ſelf, and thoſe
ſeldom affrights us : Yet who can
other which are alive and remain, to be Verſe 17.
conceive the Terror of that Day, be caught up in the Clouds to meet the Lord
fore which the Sun shall be turned into in the Air ; and ſo shalt thou be ever with
Darkneſs, and the Moon into Blood; That the Lord. Upon this aſſurance how
Day, which ſhall burn as an Oven, when juftly may the Apoſtle ſubjoin, Where- Verſe 18.
all the Proud, and all that do wickedly fore comfort one another with theſe words.
Shall be as the Stubble : That Day, in Certainly, if ever there were comfort to be had
à Pet. 3: 10
which the Heavens ſhall paſs away with a
in any words, not of Men or Angels only, buc
great noiſe, and the Elements ſhall melt of the ever-living God, the God of Truth; theſe
with ferrvent heat ; the Earth alſo, and
are they that can and will afford it to our trem-
the Works that are therein jhall be bling Souls.
2 Theff. 1.7, burnt up : That Day, wherein the Lord
But if thou be one of the number of thoſe
Feſus ſhall be revealed from Heaven with whom God hath determined to call off before
bis mighty Angels; in flaming Fire ta- hand, and by a faithful Death to prevent the great
king vengeance on them that "know not Day of his Appearance; here is nothing for thee
God, and that obey not the Goſpel of our
but matter of Joy unſpeakable and full of Glory :
Lord Jeſus Chrift: That Day, wherein For thoſe that ſleep in Jeſus, shall God
the Lord will come with Fire, and bring with him : They ſhall be be part
with his Chariots like a Whirlwind, to
of that glorious Train which ſhall at-
render his Anger with Fury, and his Re- tend the Majeſty of the great Judge
buke with flames of Fire ; For by Fire and of the World : Yea, they ſhall be
by his Sword will the Lord plead with all Coaſſeſfors to the Lord of Heaven Cor. 6. 1.
Fleſh : That Day, wherein the Son of and Earth in this awful Judicature, as
Man shall come in his Glory, and all the fitting upon the Bench, when guilty Verſe 3.
holy Angels with him, and ſhall fit upon Men and Angels ſhall be at the Bar":
the Throne of his Glory, and all Nations To him that overcometh, faith the Lord Rev. 3. 21.
Shali be gathered before him : That Day, Chriſt
, will I grant to fit with me in
Rev. 1.6.
wherein all the. Kindreds of the Earth my Throne, even as I alſo overcame, and am ſet down
Shall wail becauſe of him : In ſhort, that with my Father in his Throne.
Joel 2. 31. great and terrible Day of the Lord, where here for any Terror, ſince the more State and
in if the Powers of Heaven ſhall be heavenly Magnificence, the more Joy and Glo-
ſhaken, how can the Heart of Man remain unmo-
ved? wherein, if the World be diſſolved, who Thou art afraid to think of Judg-
can bear up? Alas, we are ready to tremble ar bur ment : I had rather thou ſhouldīt
a Thunder-crack in a poor Cloud, and at a ſmall be awful than timerous. When St.
Awe more fit
Flaſh of Lightning that glances through our Eyes; Paul diſcourſed of the Judgment to for thong best of
what ſhall we do when the whole frame of the come, it is no marvel that Felix Judgment
Heavens ſhall break in pieces, and when all ſhall trembled : But the fame Apoſtle, ihan Fear.
be on a Flame about our Ears? Oh, when he had preſſed to his Corin-
who may abide in the day of his coming ; thians the certainty and generality of our ap-
and who ſhall ſtand when he appeareth. pearance before the Judgment-Seat of Chriſt,
tbat
S.
1 Thef.4.15.
Ifai. 66. 153
16.
Mat. 25. 31,
32.
ty:
Sect. 3.
Mal. 3, 2,

T be COMFORTER.
331

4. 30.
Rom. 5. I.
Sect. 4.
In that great
and terrible
cate is our
that every one may receive the things done ſo dearly bought? No, my Son, all this divine
A&ts 24.25 in his Body, whether good or evil ; adds, State and Magnificence makes for thee : Let thoſe
Knowing therefore the Terror of the Lord, guilty and impenitent Souls, who
2 Cor. 5. 11.
we perſuade Men, but we are made ma have heaped unto themſelves Wrath againſt Rom. 2. S.
nifeſt to God, &c. Lo, the holieſt Man may not the Day of Wrath, quake at the glo-
be exempted from the Dread, but from the flaviſh rious Majeſty of the Son of God,
Fear of the great Judge: We know his infinite for whom nothing remains, but a fearful Hebo to: 29.
Juſtice, we are conſcious to our ſelves of our expectation of Judgment, and firy Indig.
manifold Failings ; how can we lay theſe two to- nation, which ſhall devour the Adverſaries : But for
gether and not fear? But this Fear works not in thee, who are not only reconciled unto God by
us a malignant kind of repining at the ſevere Tri- the Mediation of the Son of his Love, but art
bunal of the Almighty (as commonly whom we alſo incorporated into Chriſt, and made a true
fear we hate) but rather a careful Endeavour ſo to Limb of his myſtical Body, thou art bidden (to-
approve our ſelves, that we may be acquitted by gether with all the Faithful) to look Husov
him, and appear blameleſs in his Preſence. How up, and lift up thy Head, for now the Luke 21. 28.
juſtly may we tremble when we look upon our day of thy Redemption is come. And in-
Eph.
own Adions, our own Deſerts? but how confident-deed, how canſt thou do other, ſince
ly may we appear at that Bar, when we are before- by vertue of this bleſſed Union with thy Saviour,
hand affured of a Diſcharge? Being this Glory is thine ; every Member hath an in-
juftify'd by Faith; we have peace with God, tereſt in the Honour of the Head.
through Feſus Chriſt our Lord. When Rejoice therefore in the Day of Phil. .
we think of an univerſal Conflagra- the Lord Jeſus; and when all the
tion of the World how can we but Tribes of the Earth ſhall wail, do Rev. 1.90
fear? but when we think of an hap- thou ſing and rejoice; and call to the
Afts 3. 21.
py reftitution of all things in this Heavens and the Earth to bear thee
Day, how can we but rejoice in company : Let the Heavens rejoice, and
Trembling?
let the Earth be glad : Let the Sea make Pſal. 96. 11.
Thou quakeſt at the expectation of a noiſe, and all that is therein : Let the Verſe 12.
the Laſt Judgment : Surely, the very Field be joyful, and all that is in it.
Majeſty of that great Aſlize muſt | Then ſhall all the Trees of the Wood rejoice Verſe 13.
needs be formidable: And if the ve- before the Lord; for he cometh, for be
od
day our Adve.
ry delivery of the Law on Mount Si- cometh to judge the Earth, be ſhall judge the World
Judge.
nai were with fo dreadful a Pomp of vith Righteouſneſs, and the People with bis Truth. Jon
Thunder and Lightning, of Fire, Thou art affrighted with these disson
Smoak, Earthquakes, that the Iſraelites were half thought of that great Day: Think of
dead with Fear in receiving it ; with what terrible it oftner, and thou ſhalt leſs fear it. Frequent Mec
.
Magnificence ſhall God come to require an account It will come both ſurely and ſudden- ditation, and
of that Law at the hands of the whole finful Gene- ly ; let thy frequent thoughts prevent
due Prepara.
ration of Mankind ? Repreſent unto thy thoughts, it. It will come as a Thief in the medies of our
that which was ſhewed of old to the Prophet Daniel Night, without warning, without Fear.
in Viſion: Imagine that thou ſaweft noiſe ; let thy careful Vigilance al-
Dan. 7. 8,9, the Ancient of Days fitting upon a Throne ways expect it, and thy Soul ſhall be ſure not to
like the firy Flame; a firy Stream iſſuing be ſurprized, not to be confounded. Thine Audit
and coming forth from before him ; thou- is both ſure and uncertain : Sure that it will be,
Sand thouſands miniſtring unto him, and ten thouſand Uncertain when it will be. If thou wilt approve
times ten thouſand ſtanding before him ; the Judgment thy ſelf a good Steward, have thine Account al-
Set, and the Books opened. Or, as John, the Daniel ways ready ; fer thy Reckoning ſtill even betwixt
of the New Teſtament, ſaw a great white Throne, God and thy Soul: Bleſſed is the Ser-
and him that fate on it, from whoſe Face the Earth and vant whom his Maſter ſhall find ſo doing : Mat. 24. 46.
the Heavens fled away, and the Dead both ſmall and Look upon theſe Heavens and this
great ſtanding before God; and the Books opened, and Earth as diſſolving; and think, with Ferom, that
the Dead judged out of thoſe things which were written thou heareſt the laſt Trump, and the voice of the
in thoſe Books, according to their Works. Let the Archangel ſhrilling in thine Ears (as once thou
Eyes of thy Mind fee beforehand that which fhalt) Ariſe ye Dead, and come to Fudgment. In
theſe bodily Eyes ſhall once fee; and tell me how ſhort, let it be thy main care to live ſoberly, righ-
thou feeleſt thy ſelf affected with the ſight of ſuch teouſly, and godly in this preſent World ; looking
a Judge, ſuch an appearance, ſuch a Proceſs : And for that bleſſed Hope, and the glorious appearing
if thou findeſt thy ſelf in a trembling condition, of the great God, and our Saviour Jeſus Chriſt,
chear up thy ſelf with this, That thy Judge is thy who gave himſelf for us, that he might redeem us
Advocate ; That upon that Throne there fits no from all Iniquity; Who shall change our
greater Majeſty than Mercy : It is thy Saviour vile Body, that it may be faſhioned like to Phil. 3. 21.
that ſhall fentence thee. How fafe art thou then bis glorious Body ; according to the work-
under ſuch hands ? Canit thou fear that he will ing whereby be is able to fübdue all things to himſelf.
doom chee to Death, who died to give thee Life?
Canft thou fear that he will condemn thee for
thoſe Sins which he hath given his Blood to ex-
piate? Canſt thou fear the Rigour of that Juſtice
which he hath ſo fully fatisfy’d? Canft thou mil-
doubt the miſcarriage of that Soul which he hath
Tttt 2
Comar

Sect. 5.
tion, the Re-

10.
ز

ز
332
The Balm of Gilead : Or,

Sect. I.
Job i. 3.
II, I2
powerful the Evil Spirits are, whilſt they are, by
Comforts againſt the Fears of our Spiritual Enemies. an over-ruling Power, ty'd up to their Stake, that
they cannot hurt thee?
HOU art affrighted at the Thy Fears are encreas'd with their
T
Thought of thy Spiritual Ene- Number'; they are as many as power,
Sect. 2.
The great Pom- mies: No marvel ; neither Earth nor ful: One Demoniack was poſſeſs’d The Fear of the
er of Evil Spirit Hell hath any thing equally formida- with a Legion; How many Legions Number of Evil
ritstheir
ble : Thoſe three things which are then ſhall we think there are to tempt the Remedy of
Reſtraint.
Exod. 7. 12.
wont to make Enmity dreadful and thoſe Millions of Men which live it.
dangerous (Power, Malice, Subtilty,) upon the Face of the Earth, whereof bas
are met in them: neither is it eaſy to ſay in which no one is free from their continual Sollicitations to
of theſe they are moſt eminent. Certainly, were Evil ? That Holy Man, whom our counterfeit
we to be match'd with them on even hand, there Hermits would pretend to imitate in the Viſion of
were juſt Cauſe, not of Fear only, but of Deſpair
. his Retiredneſs, ſaw the Air full of them, and of
I could tremble, thou ſay’ft, to think that Satan their Snares for Mankind; and were our Eyes as
hath done what he can do: What Conteſtation clear as his, we might perhaps meet with the fame
he enabled the Egyptian Sorcerers to Proſpect : But be not diſmay'd, my Son: Could It
Verſe 22.
Vi hold with Moſes ; how they turn'd thou borrow the Eyes of the Servant of
every Man his Rod into a Serpent; an holier Maſter, thou ſhouldſt ſee 2 King 6.16.
ſo as they ſeem'd to have the Advan- that there are more with us, than they
Exod.-8.7. tage, for the time, of many Serpents that are againſt us ; thou ſhouldſt ſee
crawling and hiſſing in Pharaoh's Pave- the bleſſed Angels of God pitching
ment for one ; how they turn'd the Waters into their Tents about thee, as the more
Blood; how they brought Frogs upon the Land of powerful, vigilant, conſtant Guardi-
Egypt as if thus farthe Power of Hell would preſume ans of thy Soul: Lo, theſe are thoſe
to hold Competition with Heaven: What furious valiant ones, which ſtand about thy Bed; Can. 3, 7, .
Tempeſts he raiſes in the Air, as that which from They all hold Swards, being expert in
the Wilderneſs beat upon the four War; every one hath his Sword
upon
bis
Job 1.19.
Corners of the Houſe of Fob's Eldeſt Thigh, becauſe of Fear in the night : Fear
Son, and overthrew it. Lo, Fob was not therefore, but make the Lord,
the greateſt Man in the Eaſt ; his Heir did not even the moſt High, thy Habitation:
dwell in a Cottage ; that ftrong Fabrick could Then there shall no evil befal thee, neither Pfal: 91.9,10,
not ſtand againſt this Hurricane of Satan : What fall any Plague come nigh thy Dwelling :
fearful Apparitions he makes in the upper Regions: For he ſhall give his Angels charge over
What great Wonders he doth, cauſing thee, to keep thee in all ihy ways: They
Rev. 13. 13. Fire to come down from Heaven on ball bear thee up in their bands, left thous
the Earth, in the Sight of Men: Laſtly, daſh thy Foot againſt a Stone ; yea (and
What grievous Tyranny he exerciſeth beſides this fafe Indemnity) Thou ſhalt
Eph. 5. 6.
upon all the Children of Diſobedience. tread upon the Lion and Adder, the Verfe 13.
Could'ſt thou look for any leſs, my young Lion and the Dragon shalt thou
Son, from thoſe whom the Spirit of trample under feet. In ſecular Enmity,
Eph. 6.12.
2. God himſelf ftiles Principalities and true Valour may be oppreffed, but
Powers, and Rulers of the Darkneſs will not eaſily be daunted with Mul-
of this world, and Spiritual Wicked titude; I will not be afraid of ten thou- Pfal. 3. 6.
Eph. 2. 2.
neſſes in High Places, and the Prince Sand (faith David) They came about me
of the Power of the Air. Surely, it like Bees, but in the name of the Lord
were no Maſtery to be a Chriſtian, if we had will I deſtroy them : It was a brave Reſolution in
not powerful Oppoſites : But doeft thou not that General, who when one of his Soldiers could
withal conſider that all this Power is by Concef- tell him, that the Cloud of Perſian Arrows (ſhot
fion, and the Exerciſe of it but with permiſſion, at them) darkned the Sun: Be of good chear
with Limitation? What Power can there be in (ſaid he) we ſhall fight in the Shade : Anſwerable
any Creature, which is not derived from the Al-whereunto was that Heroical Determination of
mighty? This Meaſure the Infinite Creator was Luther, who (after his Engagements) againſt all
pleas' to communicate to them, as Angels, which Threats and Diffuafions, would go into the City
they retain, and exerciſe ſtill as Devils ; their Dam- of Wormes, though there were as many Devils in it
nation hath ſtripped them of their Glory, but we as. Tiles upon their Houſes; and why ſhould not
know not of how much of their Strength : And we imitate this Confidence? What if there were
feeſt thou not how their Power is bounded ? as many Devils in the Air, as there are Spires of
Thoſe that could, in Appearance, turn their Rods Graſs on the Earth ? God is our refuge
into Serpents, could not keep all their Serpents and ſtrength; a very preſent help in trou-
Pfal 46. 1, 2
from being devour'd of that one Ser ble; therefore will we not fear, though
Exod. 8. 8, 9, pent of Moſes: Thoſe that could bring the Earth be removed; though the Moun-
Frogs upon Egypt, cannot bring a tains be carried into the midſt of the Sea.
bafer Creature, Lice : Thoſe that were ſuffer's Behold, God is our Salvation, we will Ili, 12. 2.
to bring Frogs, ſhall not have Power to take them truſt, and not be afraid ; For the Lord
away : Reſtrain'd Powers muſt know their Li- Fehovah is our ſtrength and our fong, hę
mits; and we knowing them, muſt ſet Limits to alſo is become our Salvation. Let God a-
our Fears; A Lion chain’d up can do leſs harm riſe, and let his Enemies be ſcattered ; Let Plal. 68. 1, 2.
than a Cur let looſe: What is it to thee how them alſo that hate him flee before him ;

Pfal. 118 12.
IO, JI.
like
The COMFORT E R.
333

Sect. 3.
Rev. 12.9.
Rev. 20. 2.
the evil Spin
Gen. 3. 15.
like as the Smoak vaniſheth, so shalt thou drive them yea, that old Serpent, whoſe Crafc
away.
muſt needs be more cloſely increas'd
But Oh the Malice of thoſe Infer- by the Age and Experience of ſo ma-
nál Spirits, implacable and deadly; ny thouſand Years. So much the
whoſe Trade is Temptation and Ac- more careful ought we to be, my
The Malice of cuſation, whoſe delight is Torment ; Son, Leſt Satan should get an advantage 2 Cor. 2. 11.
whoſe Muſick is Shrieks and How- of us : This is that he ſeeks ; and if
rits, and our
Fears the people lings, and Groans, and Gnaſhing our Spiritual Wiſdom and Circum-
remedied. and whoſe main drift is no leſs than ſpection be not the more, will be ſure 19
the eternal Death and Damnation of to find. It is a great Word, and tool and
miſerable Mankind! Why ſhould we, my Son, high for us, which the Apoſtle ſpeaks,
expect other from him, who is profeſſedly the For we are ignorant of Satan's devices. 2 Cor. 2. It.
Manſlayer from the beginning, that carries no- Alas, he hath a thouſand Stratagems,
thing but Deſtruction both in his Name and Na- that our weak
Simplicity is never able to reach un-
ture, that goes about continually like a roaring to : The wiſeft of us knows not the deceitful-
Lion, ſeeking whom he may devour ? Surely this neſs of his own Heart, much leſs can he dive in-
Malignity is reſtleſs ; neither will take up with to the Plots of Hell that are againſt us. We hear,
any thing on this fide Hell. But comfort thy felf and are forewarn’d of the Wiles of
in this, that in ſpite of all the Malice of Hell, the Devil : But what his ſpecial Ma- Eph. 6.11.
thou art fafe: Doft thou not know that there chinations are, how can we know,
ſtands by thee the victorious Lion of the Tribe of much leſs prevent ? Even the Children Luke 16.8.
ma
Judah, whom that infernal Ravener dare not look of this World (ſaith our Saviour) are in
in the face ? Doſt thou not remember, that when their Generation wiſer than the Children of
bra
the Sentence was pronounced of eternal Enmiry Light : how much more crafty is their such
between the Seed of the woman and the Seed of Father, from whom their Cunning is dit by
the Serpent, it was with this Doom, deriv'd ? Be as mean as thou wilt, my
sort
It shall bruiſe thy Head, and thou ſhalt Son, in thine own Eyes ; fay with
bruiſe bis Heel: Lo, a bruiſe of a Man's Agur the Son of Fakeb, Surely I am
Prov. 30, 2, 3.
Heel is far from the Heart ; but a bruiſe of a Ser- more brutiſh than any Man, and have not
pent’s Head is mortal, there his Sting, there his the underſtanding of a Man : I neither
Life lies. Neither did the Seed of the Woman learn'd Wiſdom, nor have the knowledge
(Chriſt Jeſus) this for himſelf (who was infinitely of the Holy. But whatever thou art in
above all the Power and Malice of the Devil) but thy felf, know what thou art, or
for us the impotent and finful Seed of may'ſt be, in thy God : Confider
Rom. 16. 20. Man: The God of Peace ſhall bruiſe Sa- what the Man after God's own Heart
tan under your feet, ſaith the bleffed ſticks nor to profeſs ; Thou through thy Pfal. 119. 98
Apoſtle ; under Your feet, not under Conimandments haft made me wiſer than
his own only; of whom God the Fa- my Enemies ; for thou art ever with me:
ther had long before ſaid, Sit thou on Lo, the Spirit of Wiſdom is ours;
my right hand, till I make thine Enemies and He who is the Eternal Wiſdom Eph. 1. 17.
thy foot tool. Yea, what do I ſpeak of of the Father, is made unto us Wif-
the future? Already is this great dom as well as Righteouſneſs : And
Work done ; already is this great he who over-rules Hell, hath ſaid, The Gates of Hell
Work acchieved: For the Lord of life shall not prevail againſt his Church : What are the
having ſpoiled Principalities and Powers, Gates of Hell, but the deep Plots and Conſulta:
hath made a fheo of them openly, trium- tions of thoſe Infernal Power? The Serpent is the
phing over them on his Crofs. Lo, all the Po- known Emblem of Subtiley : The Serpents of the
wers of Hell were dragg’d after this glorious Egyptian Sorcerers, were all devour’d by Moſes's Ser-
Conqueror, when he was advanced upon that pent : Wherefore? but to ſhew us, that all the
triumphant Chariot. Look therefore, my Son, crafty Counſels and Machinations of Helliſh Pro-
upon theſe helliſh Forces as already vanquiſhed ;jectors, are eaſily deſtroy'd by the Power and Wif-
and know, that in all things we are more dom of the Almighty : When all was done, it was
Rom. 8. 37. than Conquerors through him that loved the Rod of God that ſwallow'd them all, and was
us. Only do thou by the power of yet ſtill it felf, when they were vanquiſh'd : So
thy Faith, apply unto thy ſelf this great Work that as That whereby Satan thought to have won
thy victorious Saviour hath done for the Salva- moſt Honour to himſelf, ended in his Shame and
tion of all the World of Believers.
Lofs. What an infinite Advantage did the Powers
Power without Malice were harm- of Darkneſs think to have made, in drawing our
lefs ; and Malice without Power Firſt Parents (by their ſubtil Suggeſtions) into Sir,
The grea: Sush.
were impotent; but when both are and thereby into Perdition ; as imagining either
tilty of Evil
combin'd together, they are dread-Mankind ſhall not be, or ſhall be ours: The Incom-
Spirits, and ful. But whereas Malice hath two prehenſible Wiſdom and Mercy of our God diſ-
ways to execute Miſchief, either Force appointed their Hopes; and took occaſion, by
the fear of it. or Fraud, the Malice of Satan pre- Man's Fall, to raiſe him up to a greater Glory:
vails more by this latter ; ſo as the and ſo order'd it, that the Serpents nibbling at
Subcilty of theſe Malignant Spirits is the Heel coſt him the breaking of his Head. What
more pernicious than their Power: Trophies did that Wicked Spirit think to erect up-
In regard of his Power he is a Lion; on the Ruins of miſerable Fob? And how was he
Gen. 3. 1. in regard of his fubiilty he is a Serpent, baffled by the Patience of thac Saint? And how
Pfal. 11o. I.
Deut. 34. 9.
1 Cor 1.30.
Col. 3. 15.
Sect. 4.
the Remedy of
was
334
The Balm of Gilead : Or,

Pfal. 116.3,4
Mat. 21. 38.
Mark 12.7
Luke 20.4.
Lic
16.
1
Rom. 8. 37.
their Confuſion, and his Triumph ; now doth David; While I ſuffer thy terrors, Iera
was that Saint doubled both in his Eftate and Ho- in thy fickneſs be not negligent, but pray unto the Lord,
nour, by his conquering Patience? How confi- and he will make thee whole.
dently did the Subtilty of Hell ſay, concerning Art thou Soul-ſick? Pray ; ſo did
the Son of God exhibited in the Fleſh; Holy David, The ſorrows of hell compaf- Pfal. 18.5,6.
This is the Heir, come let us kill him, and Sed me about, and the ſnares of death pre-
the Inheritance ſhall be ours? How ſure vented me : In my diſtreſs I called upon
Work did they think they had made, the Lord, and cried unto my God. slottur
when they ſaw him, thro' their ſubtil Art thou infeſted with importunate
Procurement, nail'd to the Croſs, and dying upon Temptations? Pray ; ſo did St. Paul
that Tree of Shame and Curſe; when they ſaw when the Meſſenger of Satan was ſent
him laid dead under a ſealed and guarded Grave- to buffet him : Thrice I befought the 2 Cor. 1 2. 8.
Stone? And now, behold, even now, begins Lord that it might depart from me. "So did do
Pral. 88.15,
the Lord of Life begin to trample upon Death diſtracted ; thy fierce wrath goeth over
and Hell; and to perfect his own Glory, and me ; But unto thee have I cried, O Lord, Verſe 1 .
Man's Redemption, by his moſt glorious Refur- and in the morning ſhall my prayer prevent
rection. And as it was with the Head, ſo it is thee. W 1921
pingtisM
with the Members : When Satan hath done his Art thou difheartned with the Weak-o güldj yos
worſt, they are holier upon their Sins, and hap- nefs of Grace ? Pray; fo did David;
Bids
pier by their Miſcarriages, God finds out a way I am feeble, and fore broken
, I have roared Pfal. 38. 8.9.
to improve their Evils to advantage, and teaches by reaſon of the diſquietneſs of my heart :) va
them of theſe Vipers to make ſovereign Treacles, Lord, all my deſire is before thee.
frodw daku
and ſafe and powerful Trochiſees. In fhort, the Art thou afflicted with the Slan- soil da ne
Temptations of Satan fent out from his Power, ders of Evil Tongues ? Pray ; ſo didnud on
Malice, Subtilty, are no other than Fiery Darts, David ; The mouth of the wicked, and Pfal. rog, z.
for their Suddenneſs, Impetuoſity, Penetration : the mouth of the deceitful are open'd againſt
If we can but hold out the Shield of me: they have ſpoken againſt me with a
Eph. 6. 16. Faith before us, they ſhall not be lying tongue : Hold not thy peace, O God Verſe 1.
quenched only, but retorted into the of my praiſe.
Face of him that ſends them; and we Art thou grieved or affrighted with Hoa
ſhall, with the choſen Veſſel, find and the Publick Calamities of War, Fa-
profeſs, that in all things we are more mine, Peſtilence ? Pray; ſo good
than conquerors, through bim that loved Fehoſaphat preſſeth God with his gra-vods
us ; and in a bold Defiance of all the cious Promiſe made to Solomon : If 2 Chron. ni
Rom. 8. 38.
Powers of Darkneſs, ſhall ſay, I am when evil cometh upon us, as the Sword, 13,14, 15,
de los 100 perſuaded, that neither death, nor life, nor judgment, or peſtilence, or famine, we
angels, nor principalities, nor powers, nor things preſent, ſtand before this houſe, and in thy pre-
mor things to come ; nor height, nor depth, nor any other fence, and cry unto thee in our affliction,
creature, ſhall be able to ſeparate us from the love of God, then thou wilt hear and help: and ſhuts
which is in Chriſt Jefus our Lord. To whom be all up his zealous Supplication with, Nei-
Honour, Glory, Praiſe, Power, and Dominion, ther know we what to do, but our eyes are
now and for evermore.
Art thou afflicted with the Loſs of
Friends ? Pray, and have recourſe to
The Univerſal Receipt of Maladies. thy God, as Ezekiel, when Peletiah,
the Son of Benaiah, dy'd : Then fell I Ezek. 71. 73
Heſe are, my Son, ſpecial Compoſitions of down upon my Face, and cried with a loud
T wholſom Receipts for the ſeveral Maladies voice, and ſaid, Ab Lord God! wilt thou
of thy Soul; wherein it ſhall be my Happineſs to make a full end of the remnant of Iſrael.
have ſuggeſted unto thee fuch Thoughts as may
Art thou diſtreſs’d with Poverty ?
any whit avail to the Alleviation of thy Sorrows. Pray; ſo did David; I am poor and Pfal. 109, 22,
But there is an Univerſal Remedy, which a skil- needy, and my heart is wounded within
fuller Phyſician hath ordain’d for all thy Grie- me: I became alſo a reproach to them,
vances; and I from his Hand ear when they that looked upon me ſhaked
Jam. 5. 13.
neſtly recommend to thee: Is any their Heads : Help me 0 Lord
among you affli&ted ? let him pray. Lo O Save me according to thy mercy.
here the great and ſovereign Panpharmacum of the Art thou impriſon'd? Pray; folg
diſtreſs'd Soul, which is able to give Eaſe to all did Jonah, when he was ſhut
up with-
the fore-mention d Complaints.
in the living Walls of the Whale ;
Art thou caſt down upon thy Sick- I cried by reaſon of my affliction unto Jonah 2. 1, 2.
Jam. 5. 14 Bed ? Call for the Elders of the the Lord; ſo did Aſaph; Let the ſighing Plal. 79. 11.
Church, and let them pray. This was of the priſoner come before thee, according
bos
Hezekiah’s Receipt, when he was fick to the greatneſs of thy power preſerve thou
x Kings 20. unto Death ; He turned bis face to the them that are appointed to die.
wall, and prayed. This was David's Art thou driven from thy Coun-
Receipt ; Have mercy on me, O Lord, cry? Pray, This is the Remedy pre-
for I am weak; Lord heal me, for my ſcrib’d by Solomon, in his Supplication
bones are vexed. Take therefore the to God; If thy people be carry'd away 2 Chr. 6'36.
Ecc!: ;8.9
Counſel of the Wiſe-Man, My Son, into a land far off, or near: yet if they be-
37, 38,439.
2 Chron. 20,
9, 12.
upon thee.
ز
25, 26.
my
God;
592
Pfal.6. 2.
think
The COMFORT E R.
335

I 20.
59
51
20.
ز
1 Sam. S.JO.
1 Sam. 2. 21.
think themſelves in the Land whither they are carried, God's own Heart; My fleſh trembleth Pfal. 119,
and turn, and pray to thee, in the Land of their Capti- for fear of thee, and I am afraid of thy
vity. If they return to thee with all their Hearts, and Judgments
. Look up with Jeremiah,
pray toward the Land which thou gaveſt to their Fore and ſay to thy Saviour, O Lord, thous Lam. 3. 58,
fathers, &c. then hear thou from Heaven their Prayer, haſt pleaded the cauſes of my Soul
, thou
and their Supplication.
haft redeemed my Life, O Lord judge thote
Art thou bereaved of thy bodily Senſes? Make my cauſe.
thy Addreſs to him that ſaid, Who Laſtly, Art thou afraid of the
Exod. 4. II.
hath made Man's Mouth, or who maketh Power, Malice, Subtlety of thy fpi-
the Dumb, and the Deaf, or the Seeing, ritul Enemies' Pray; ſo did David,
or the Blind? Have not I the Lord? Cry Deliver me from mine Enemies, O my Pfal. 59. i.
Mark 10. 47, aloud to him with Bartimeus, Lord God, defend me from them that riſe up
that I may receive my Sight: And if againſt me; o bide me from the ſecret Pſal. 25. 19
thou be hopeleſs of thine outward Counſel of the Wicked; Conſider mine
Pfal. 119. 18. Sight, yet pray with the Pfalmift, o Enemies, for they are many, and they
Lord open thou mine Eyes that I may ſee hate me with cruel hatred; o keep my
the wondrous Things of thy Law.
Soul, and deliver me. So did St. Paul
2 Cor. 12
Art thou amicted with Sterility ? | pray, that he might be freed from
Gen. 25. 21. Pray; ſo did Ifaac, ſo did Hannah ; ſhe the Meſſenger of Satan, whoſe Buf-
was in bitterneſs of Soul, and pray'd fets he felt, and was anſwered with ,
unto the Lord, and wept fore, and My Grace is ſufficient for thee; So he Rom. 16.19.
received a gracious Anſwer.
ſues for all God's Saints, May the God
Art thou troubled and weakned
weakned of Peace tread down Satan under your
with want of Reſt? Pray; ſo did feet shortly.
Pfal. 77. 394. Aſaph, I complained, and my Spirit was
Shortly, whatever Evil it be that preſſeth thy
overwhelmed. Thou holdest mine Eyes Soul, have ſpeedy recourſe to the
waking, I am so troubled that I cannot Throne of Grace; pour out thy 2 Cor. 1, 3,
Verfe 1.
Speak : I cry'd to God with my Voice, unto
Heart into the Ears of the Father
God with my Voice, and he gave ear unto of all Mercies, and God of all Comfort, and
be ſure, if not of Redreſs, yet of Eaſe : We
Doſt thou droop under the grie- have his word for it that cannot fail
vances of old Age ? Pray; ſo did usz Call upon me in the day of Trouble, Pfal. 5o. 15.
David, Oh caft me not off in the time of and I will deliver thee, and thou ſhalt
old Age, forſake me not when my Strength glorify me : Faſhionable Suppliants may talk to
Ver. 17,18. faileth. o God thou haſt taught me from God: But be confident, he that can truly pray,
my youth; Now alſo when I am old and can never be truly miſerable: Of our felves we
grey-headed, O God forſake me not. lie open to all Evils; our Reſcue is from above;
Art thou troubled and diſmay'd and what Entercourſe have we with Heaven but by
with the Fears of Death ? Pray ; ſo our Prayers ? Our Prayers are they that can deli-
Pfal. 88, 3,
did David, My Soul is full of Troubles, ver us from dangers; avert Judgments, prevent
and my Life" draweth nigħ unto the Miſchiefs, procure Bleſſings that can obtain
Grave I am counted with them that
go
Pardon for our Sins, furniſh us with Strength
down into the Pit, I am as a Man that againſt Temptations, mitigate the Extremity of
hath no ſtrength. Free among the dead, our Sufferings, fuftain our Infirmities, raiſe up
thou haſt laid me in the loweſt Pit, in our Dejectedneſs, increaſe our Graces, abaté our
darkneſs, in the deeps : But unto thee Corruptions, fanctify all good Things to us,
have I cryed, O Lord, and in the morn ſweeten this Bitterneſs of our AMictions, open
ing Shall my Prayer prevent thee.
the Windows of Heaven, ſhut up the Bars of
Doſt thou tremble at the thought Death, vanquiſh the Power of Hell: Pray, and
of Judgment ? So did the Man after | be both ſafe and happy.
me.
Pfal. 78.9.
45, 6.
Verſe 13.
rote bort to
Logo SO, BIZED
THE

336
THE
CHRISTIAN
LAID FORTH
In his whole DISPOSITION and CARRIAGE.
By Jos. Hall, D. D. and B. N.
The CONTENTS
Sect. I.
T
HE Chriſtians Diſpoſition..
2. His Expence of the Day.
3. His Recreations.
4
His Meals.
5. His Night's Reſt.
6. His Carriage.
Sect. 7. His Reſolution in Matter of Religion,
8. His Diſcourſe.
9. His Devotion.
10. His Sufferings.
11. His Conflicts.
12. His Death.
An Exhortatory PREFACE to the Chriſtian R EADER.
0 C
UT of infallible Rules and long Experience have I gather'd up this true Character of a Chriſtian :
A Labour (ſome will think)
might have been well ſpar’d: Every Man profeſſes both to know
and to ałt this Part; Who is there that would not be angry, if but a Queſtion ſhould be made either of
his Skill or Intereſt ? Surely, ſince the firſt Name given at Antioch, all the Believing World hath
been ambitious of the Honour of it; how happy were it, if all that are willing to wear the Livery,
were as ready to do the Service ? But it falls out here, as in the caſe of all Things that are at once ho-
nourable and difficult, every one affects the Title, few labour for the Truth of the Atchievement. Ha-
ving therefore Leiſure enough to look about me, and finding the World too prone to this worſt kind of
Hypocriſy, I have made this true Draught, not more for Direction than for Trial. Let no Man view
theſe Lines as a Stranger; but when he looks in this Glaſs, let him ask his Heart whether this be
his own Face ; yea, rather when he ſees this Face, let him examine his Heart whether both of them
agree with their Pattern. And where he finds his Failings, (as who ſhall not ?) let bim ſtrive to
amend them, and never give over whilſt he is any way leſs fair than his Copy.
In the mean time, I would it were leſs eaſy, by theſe Rules, to judge even of others behdes our ſelves; or,
that it were uncharitable to ſay, there are many Profelfors, few Chriſtians; 1f Words and Forms might
carry it, Chriſt would have Clients enougly; but if Holineſs of Diſpoſition, and Uprightneſs of Carriage
muſt be the Proof, woe is me; In the midſt of the Land, among the People, there is as the ſha-
king of an Olive-Tree, and as the gleaning Grapes where the Vintage is done, Iſa. 24. 13. For
where is the Man hath obtain'd the Maſtery of his corrupt Affections, and to be the Lord of his unruly
Appetite ? that hath his Heart in Heaven, whilſt his living Carcaſs is ſtirring here upon Earth?
that can ſee the Inviſble, and ſecretly enjoy that Saviour, to whom he is Spiritually united ? That
hath fubdud bis Will and Reaſon to his Belief that fears nothing but God, loves nothing but Goodneſs,
haies nothing but Sin, rejoyceth in none but true Bleſings? whoſe Faith triumphs over the World
whoſe.Hope is anchor'd in Heaven; whoſe Charity knows no leſs Bounds than God and Men; whoſe Hua
mility repreſents him as vile to himſelf as he is honourable in the Reputation of God; who is wiſe
Heaven-ward, bowever he paſſes with the World; who dares be no other than juſt, whether he win or
loſe ; who is frugally liberal
, diſcreetly courageous, holily temperate ; who is ever a thrifty Manager
of bis Hours, ſo dividing the Day betwixt his God and his Vocation, that neither ſhall find fault with
a juft Neglect, or an unjul Partiality; whoſe Recreations are barmleſs, honeſt, warrantable
, ſuch as
may refreſh Nature, not debauch it ; whoſe Diet is regulated by Health, not by Pleaſure, as one whoſe
Table


The P R E F A C E.
337
Table ſhall be no Altar to his Belly, nor Snare to his Soul, who in his ſeaſonable Repoſe lies down, and
awakes with God, caring only to relieve bis Spirits, not to cheriſh Sloth. Whoſe Carriage is meek,
gentle, compliant, beneficial in whatſoever Station, in Magiſtracy impartially juſt; in the Miniſtry
conſcionably faithful; in the Rule of his Family wiſely provident, and religiouſly exemplary; in fhori,
who is a diſcreet and loving Toke-fellow, a tender and pious Parent, a dutious and awful Son; an
bumble and obſequious Servant, an obedient and loyal Subject. Whoſe Heart is conſtantly ſettled in
the main Træths of Chriſtian Religion, so as be cannot be removed; in litigious Points, neither too,
Credulous, nor too Peremptory; whole Diſcourſe is ſuch as may be meet for the Expreſions of a
Tongue that belongs to a found, godly, and charitable Heart; whoſe Breaſt continually burns with
the heavenly Fire of an holy Devotion; whoſe painful Sufferings are overcome with Patience, and
chearful Reſolutions; whoſe Conflicts are attended with undaunted Courage, and crowned with an
happy Victory : Laſtly, Whoſe death is not ſo full of Fear and Anguiſh, as of ſtrong Conſolations in
that Saviour, who hath overcome and ſweetned it ; nor of ſo much Dreadfulneſs in it felf, as of
Foy in the preſent Expectation of that blefed iſſue of a glorious Immortality, which inftantly fuc-
ceeds it. Such is the Chriſtian whom we do bere characterize, and commend to the World, both for
Tryal and Imitation; neither know I which of theſe many Qualifications can be miſing in that
Soul, who lays a juſt Claim to Chriſt
, his Redeemer
. Take your Hearts to task therefore, my
dear Brethren, into whoſe hands foever theſe Lines ſhall come : And, as you deſire to kave Peace
at the laſt, ranſack them thoroughly; not contenting your felves with a perfunctory, and faſhionable
Overſight (which will one day leave you irremediably miſerable) but ſo ſearch, as thofe that re-
folve not to give over, till you find theſe gracious Diſpoſitions in your Boroms, which I have here
deſcribed to you : So ſhall we be, and make each other bappy in the Succeſs of our holy Labours
which the God of Heaven bleſs in both our hands, to his own Glory, and our mutual Comfort, in
she day of the appearing of our Lord Jeſus Chrill. Amen.
se bas bas ist
almond oil gobrol de los mo
moulanan Bed an odada on nises
Jeromos befogottb diw
bek oun bonte wat die
បានបង
de brinite art no hoz
Structii din momento
HISENSES
Durlik oor
aga misoled ooit ou bolne bo
yetismod. Women-zoolonderhoz based
or over at hawa watanza da
vod OD VR Botti
Gol blow smo database
O 30 anos antes
19
Uuuu
THE

338
jos
trole bain
Τ Η Ε
tě 792 lata


CHRISTIAN
Bojalo
Moderation. Whether he do more hate Sin, or
SECT. I.
the evil Spirit that ſuggeſts it, is a queſtion ?
Earthly Contents are too mean grounds whereon
Guit as goed His Diſpoſition.
to raiſe his Joy: Theſe, as he baulks not when
they meet him in his way, ſo he doth not too ea-
THE Chriſtian is a Man and more; an gerly purſue ; he may taſte of them, but ſo, as
Searthly Saint, an Angel cloached in he had rather faſt than ſurfeit. He is not infenfi-
Fleſh; the only lawful Image of his ble of thoſe Loſſes which Caſualty, or Ermity
Maker and Redeemer; the Abſtract may inflict; but that which lies moft heavily up-
of God's Church on Earth; a Model of Heaven on his heart, is his Sin: This makes his Sleep ſhort
made up in Clay; the living Temple of the Holy and troubleſome, his Meals ftomachleſs, his Re-
Ghoſt. For his Difpofition, it hath in it as much creations liſtleſs; his every Thing, tedious, till
of Heaven, as his Earth may make room for; he he find his Soul acquitted by his great Surety in
were not a Man if he were quite free from cor Heaven: Which done, he feels more Peace and
rupt Affections, but theſe he maſters, and keeps. Pleaſure in his Calm, than he found Horror in
in with a ſtrait hand; and if at any time they the Tempeft. His heart is the Store-houſe of
grow teſty and headſtrong, he breaks them with moſt precious Graces: That Faith whereby his
a ſevere Diſcipline, and will rather. puniſh him Soul is eſtabliſhed, triumphs over the World,
ſelf, than not tame them; he checks his Appetite whether it allure, or threaten ; and bids defiance
with diſcreet, but ſtrong Denials, and forbears to to all the Powers of Darkneſs; not fearing to be
pamper Nature, left it grow wanton and impetu- foiled by any Oppoſition : His hope cannot be
ous; he walks on Earth, but converſes in Hea- diſcouraged with the greateſt Difficulties; but
ven; having his Eyes fixed on the inviſible, and bears up againſt natural Impoflibilities; and
enjoying a ſweet Communion with his God, and knows how to reconcile Contradictions: His
Saviour; while all the reſt of the World ſits in Charity is both extenſive and fervent, barring
Darkneſs, he lives in a perpetual Light; the Hea out no one that bears the Face of a Man; but
ven of Heavens is open to none but him; thither pouring out it ſelf upon the Houſhold of Faith;
his Eye pierceth, and beholds thoſe Beams of in that ftudies good Conſtructions of Men and
acceſſible Glory, which ſhine in no Face but his : Actions; and keeps it ſelf free both from Suſpi-
The deep Myſteries of Godlineſs, which to the cion and Cenſure : Grace doth more exalt him,
great Clerks of the World are as a Book claſped than his Humility depreſſes him : Were it not
and ſealed up, lie open before him fair and legi- for that Chriſt who dwells in him, he could think
ble; and while thoſe Book-men know whom they himſelf the meaneſt of all Creatures; now, he
have heard of, he knows whom he hath believed: knows he may not diſparage the Deity of him,
He will not ſuffer his Saviour to be ever out of by whom he is ſo gloriouſly inhabited ; in whoſe
his Eye; and if through ſome worldly Intercep- only Right he can be as great in his own
tions, he loſe the fight of that bleſſed Object for Thoughts, as he is deſpicable in the Eyes of the
a time, he zealouſly retrieves him, not without an World. He is wiſe to God-ward, however it be
hungry Check of his own miſcarriage ; and is with him for the World ; and well knowing he
now ſo much the more fixed by his former llack cannot ſerve two Maſters, he cleaves to the bet-
ning; fo as he will henceforth ſooner part with ter, making choice of that good part which can-
his Soul, than his Redeemer. The terms of En not be taken from him; not ſo much regarding to
tireneſs wherein he ſtands with the Lord of Life, get that which he cannot keep, as to poffefs him-
are ſuch as he can feel; but cannot expreſs, tho ſelf of that good which he cannot loſe. He is
he ſhould borrow the Language of Angels ; it is juſt in all his Dealings with Men; hating to
enough that they two are one Spirit: His Rea- thrive by Injury and Oppreſſion; and will rather
ſon is willingly captivated to his Faith; his Will leave behind tomething of his own, than filch
to his Reaſon, and his Affections to both: He from anothers heap. He is not cloſe fiſted, where
fears nothing that he ſees, in compariſon of that there is juſt occaſion of his diſtribution ; willing-
which he fees not; and diſpleaſure is more dreadly parting with thoſe Metals which he regards on-
ful to him than ſmart : Good is the adequate Ob- ly for uſe, not caring for either their colour or
ject of his Love; which he duly proportions ac ſubſtance; Earth is to him no other than it felf,
cording to the degrees of its Eminence; affect- in what hew ſoever it appeareth. In every good
ing the chief good, not without a certain Raviſh-Cauſe he is as bold as a Lyon, and can neither
ment of Spirit; the leſſer with a wiſe and holy fear Faces, nor ſhrink at Dangers; and is rather
heartned


The CHRISTIAN.
339
heartned with Oppoſition, preſſing ſo much the, to the Works of his Calling ; to live without any
more where he finds a large Door open, and ma- Vocation, to live in an unwarrantable Vocation,
ny Adverſaries; and when he muſt ſuffer, doth as not to labour in the Vocation wherein he lives,
reſolutely ſtoop, as he did before valiantly refift
. are things which his Soul hateth: Theſe Buſineſ-
He is holily temperate in the uſe of all God's ſes of his Calling therefore he follows with a wil-
Bleſſings, as knowing by whom they are given, ling and contented Induſtry, not as forced to it
and to what end ; neither dares either to miſlay by the Neceſſity of Humane Laws, or as urged
them, or to miſ-ſpend them laviſhly; as duly | by the Law of Neceſſity, out of the ſenſe or fear
weighing upon what Terms he receives them, of want; nor yet contrarily, out of an eager de-
and fore-expecting an Account. Such an hand fire of enriching himſelf in his Eſtate, but in a
doth he carry upon his Pleaſures and Delights, conſcionable Obedience to that God who hath
that they run not away with him; he knows how made Man to labour as the ſparks to flie upward,
to llacken the Reins without a debauched kind of and hath laid it upon him both as a Puniſhment
diffoluteneſs, and how to ſtraiten them without a and Charge, In the sweat of thy brows ſhalt thou eat
ſullen rigour.
thy bread. In an humble Alacrity he walks on in
SECT. II.
the way wherein his God hath ſet him, yet not
the while ſo intent upon his Hands, as not to
His Expence of the Day.
tend his Heart ; which he lifts up in frequent
Ejaculations to that God, to whom he deſires to
E lives as a Man that hath borrowed his be approved in all his Endeavours; aſcribing all
it ; caring to ſpend the day in a gracious and omnipotent Hand: If he meet with any Rubs of
well-governed Thrift : His firſt morning's Task, Difficulty in his way, he knows who ſent them,
after he hath lifted up his Heart to that God who and who can remove them; not neglecting any
gives his beloved Sleep, ſhall be to put himſelf in prudential Means of Remedy, he is not to ſeek
a due poſture, wherein to entertain himſelf and for an higher Redreſs.
the whole day ; which ſhall be done, if he ſhall If he have occaſion of Trading with others,
effectually work his Thoughts to a right Appre- his Will may not be the Rule of his Gain, but his
henſion of his God, of himſelf, of all that may Conſcience; neither dares he ſtrive for what he
concern him. The true poſture of a Chriſtian can get, but what he ought: Equity is here the
then, is this, He fees ſtill Heaven open to him, Clerk of the Market, and the Meaſure which he
and beholds and admires the Light inacceſſible; would have others mete out to himſelf, is the
He fees the all-glorious God ever before him; Standard whereby he deſires to be tried in his
The Angels of God about him ; The Evil Spirits Menſurations to all other. He hates to hoiſt
aloof off enviouſly grudging, and repining at Prices upon occaſion of his Neighbour's Need,
The World under his Feet, willing to re- and to take the advantage of Forfeits by the
bel, but forced to be ſubject; The good Crea- Clock : He is not ſuch a Slave to his Trade, as
tures ready to tender their Service to him ; And not to ſpare an hour to his Soul, neither dares he
is accordingly affected to all theſe ; He ſees Hea- be ſo laviſh as utterly to negle& his Charge upon
ven open with Joy and Deſire of Fruition; He whatever pretence of Pleaſure or Devotion :
ſees God with an adoring Awfulneſs; He ſees the Shortly, he takes his work at the hand of God,
Angels with a thankful Acknowledgment, and and leaves it with him, humbly offering up his
cares not to offerid them; He ſees the Evil Spi- Services to his great Maſter in Heaven; and after
rits with hatred and watchful Indignation; He all his Labour, fits comfortably down in the Con-
ſees the World with an holy Imperiouſneſs, com- ſcience of having faithfully done his Task, tho'
manding it for uſe, and fcorning to ſtoop to it for not without the Intervention of many Infirmi-
obſervance: Laſtly, He ſees the good Creatures, ties.
with Gratulation and Care to improve them to
SECT. III.
the advantage of him that lent them.
Having thus gathered up his Thoughts, and
His Recreations,
found where he is, he may now be fit for his con-
ftant Devotion; which he falls upon, not with IS Recreations (for even theſe Humane
out a trembling Veneration of that infinite and Frailey will ſometimes call for) are ſuch as
incomprehenſible Majeſty, before whom he is may be meet Relaxations to a Mind over-bent,
proftrate; now he climbs up into that Heaven, and a Body tired with honeſt and holy Imploy-
which before he did but behold; and folemnly ments, ſafe, inoffenſive, and for Time and Mea-
pours out his Soul in hearty Thankſgivings, and lure fitly proportioned to the Occaſion; like unto
humble Supplications into the Boſom of the Al- ſoft Mufick betwixt two long and ſtirring Acts,
mighty; wherein his Awe is fo tempered with like unto ſome quick and ſavory Sauce to a lift-
his Faith, that while he labours under the ſenſe leſs and cloyed Stomach, like unto a ſweet Nap
of his own Vileneſs, he is raiſed up in the confi- after an over-watching : He is far from thoſe
dence of an infinite Mercy; now he renews his Delights that may effeminate or corrupt the
feeling Intereſt in the Lord Jeſus Chriſt, his blef Mind, abhorring to fit by thoſe Pleaſures, from
ſed Redeemer, and labours to get in every Breath which he ſhall not riſe better: He hates to turn
new Pledges of his gracious Entireneſs, ſo ſeafon- Paftime into Trade, not abiding to ſpend more
ing his Heart with theſe early Thoughts of Piety, Time in whetting, than till his Edge be ſharp;
as that they ſtick by him all the day after. in the height of his Delectations he knows to en-
Having thus begun with his God, and begg’d joy God, from whom as he fetches his Allowance,
his Blefling, he now finds time to addreſs himſelf I ſo he craves and expects a gracious Acceptation,
Uuuu 2
him ;
HI
even

The CHRISTIAN.
340
even when he lets himſelf moſt looſe. And if at without any further Preface to his deſired ſleep,
any time he have gone beyond his Meaſure, he but improves thoſe Faculties which he is now
chides himſelf for the Exceſs
, and is ſo much the cloſing up to a meet Preparation for an holy Res
more careful ever after to keep within compaſs. poſe; for which purpoſe he firſt caſts back his
He can only make a kind of uſe of thoſe Con- Eye to the now-expired day, and ſeriouſly confi-
tentments, wherein light Minds are tranſported; ders how he hath ſpent it, and will be ſure to
and can manage his Diſports without Paffion, make his Reckonings even with his God before
and leave a Lofer without Regret. A Smile to he part. Then he lifts up his Eyes and his Heare
him is as much as a loud Laughter to the World to that God who hath made the Night for Man to
ling; neither doth he entertain mirth as his ordi- reft in, and recommends himſelf earneſtly to his
nary Attendant, but as his Retainer to wait upon bleſſed Protection ; and then cloſech his Eyes in
his ſerious Occaſions : And finally, ſo rejoyceth, peace, not without a ſerious Meditation of his
as if he rejoyced not.
laft Reſt; his Bed repreſents to him his Grave;
his Linnen, his Winding Sheet; his Sleep, Death;
the Night, the many Days of Darkneſs; and
to SECT. IV.
To
ſhortly, he ſo compoſeth his Soul, as if he looked
His Meals.
not to wake till the morning of the Reſurrection:
175
After which, if he fleep, he is thankfully chear-
IS Meals are fuch as Nature requires, and ful; if he fleep not, his Reins chaſten and inftruct
Grace moderates, not pinching himſelf him in the Night-ſeaſon; and if Sleep be out of
with a penurious Niggardlineſs, nor painpering his Eyes, yet God and his Angels are not: When-
himſelf with a wanton Exceſs: His Palate is the foever he awakes, in thoſe Hands he finds him-
leaſt part of his care; fo as his Fare may be felf, and therefore refts ſweetly, even when he
wholeſom, he ſtands not upon delicacy. He lleeps not. His very Dreams, however vain, or
dares not put his hand to the Diſh, till he hath troubleſome, are not to him altogether unprofi-
looked up to the Owner, and hates to put one table, for they ſerve to bewray not only his bodi-
Morſel into his Mouth unbleſſed, and knows it !y Temper, but his fpiritual Weakneſſes, which
his Duty to give Thanks for what he hath paid his waking Reſolutions ſhall endeavour to cor-
for; as well conſidering that neither the Meat rect.
that he eats, nor the Hand and Mouth that re He ſo applies himſelf to his Pillow, as a Man
ceives it, nor the Maw that digeſts it, nor the that meant not to be drowned in Sleep, but re-
Metal that buys it, is of his own making: And freſhed; not limiting his Reft by the inſatiable
now having fed his Belly, not his Eye, he riſes Luft of a ſluggiſh and drowzy Supidneſs, but by
from his Board ſatisfied, not glutted, and ſo be- the Exigence of his Health, and Habilitation to
ſtirs himſelf upon his Calling, as a Man not more his Calling; and riſes from it ( not too late )
unweildy by his repaſt, but more chearful; and with more Appetite to his work, than to a ſecond
as one that would be loath his Gut ſhould be any Slumber; chearfully devoting the Strength re-
hindrance to his Brain or to his Hand.
newed by his late Reft, to the Honour and Ser-
If he ſhall have occaſion to entertain himſelf vice of the Giver.
and his Friends more liberally, he dares not loſe
himſelf and his Feaft; he can be ſoberly merry
SECT. VI.
and wiſely free, only in this he is willing not to
La
be his own Man, in that he gives himſelf for the
His Carriage.
time to his Gueſts. His Cator is friendly Thrift,
carves to every one the best Meaſure of enough! H Carriage is not ſtrange, infolent, furly,
and overly contemptuous, but familiarly
As for his own Diet, when he is invited to a meek, humble, courteous; as knowing what
tempting Variety, he puts his Knife to his Throat; Mold he is made of, and not knowing any worſe
neither dares he feed without fear, as knowing Man than himſelf. He hath an Hand ready up-
who overlooks him: Obſcenity, Detraction, Scur on every Occaſion to be helpful to his Neigh-
rility, are barred from his Table; neither do any bour; as if he thought himſelf made to do good.
words found there that are leſs lavory than the He hates to ſell his Breath to his Friend, where
Diſhes. Laſtly, He fo feeds, as if he fought for his Advice may be uſeful; neither is more ambi-
Health in thoſe Viands, and not Pleaſure ; as if tious of any thing under Heaven, than of doing
he did eat to live: And riſes not more repleniſh- good Offices. It is his Happineſs, if he can re-
ed with Food, than with Thankfulneſs.
concile Quarrels, and make Peace between diſ-
ſenting Friends. When he is choſen an Umpire,
SECT. V.
he will be ſure to cut even betwixt both parties;
and commonly diſpleaſeth both, that he may
His Night's Refl.
wrong neither. If he be called forth to Magi-
fracy, he puts off all private Intereſts, and com-
N a due feaſon he betakes himſelf to his Reft, mands Friendſhip to give place to Juſtice: Now
he preſumes not to alter the Ordinance of he knows no Couſins, no Enemies; neither Cou-
Day and Night, nor dares confound where di- fins for Favour, nor Enemies for Revenge, but
ftinction is made by his Maker ; it is not with looks right forward to the Cauſe, without ſquint-
him as with the brute Creatures, that have no ing aſide to the Perſons. No Flattery can keep
thing to look after but the meer Obedience of him from brow-beating of Vice, no Fear can
Nature; he doth not therefore lay himſelf down work him to diſcourage Vertue. Where Severity
as the Swine in the Sty, or a Dog in the Kennel, ) is requiſite, he hates to enjoy another's Puniſh-
ment;

I be CRISTIAN.
341
count.
he nega
ment ; and where Mercy may be more prevalent, World by him ; fo his chief Care is, that they
he hates to uſe Severity. Power doth not rend may be begotten again to God, that they may
er him imperious and oppreſſive, but rather put off that corrupt Nature which they took
humbles him in the awful Expectation of his Ac- from him, and be made Partakers of that divine
Nature which is given them in their Generation,
If he be called to the Honour of God's Em- For this cauſe he trains them up in all vertuous
baſſy to his People, he dares not but be faithful and religious Education ; he ſets them in their
in delivering that ſacred Meſſage; he cannot way, corrects their Exorbitantes, reſtrains their
now either fear Faces, or reſpect Perſons ; it is wild Deſires, and labours to frame them to all
equally odious to him to hide and ſmoother any holy Diſpoſitions ; and ſo beſtows his fatherly
of God's Counſel, and to foiſt in any of his own, Care upon, and for them, as one that had rather
to ſuppreſs Truth and to adulterate it. He ſpeaks they ſhould be Good than Rich, and would
not himſelf, but Chriſt, and labours not to tickle with them rather dead, than debauch'd ;
the Ear, but to ſave Souls
. So doth he go be- lects not all honeft means of their Proviſion, but
fore his Flock, as one that means to feed thein no the higheſt Point he aims at, is to leave God
leſs by his Example, than by his Doctrine ; and their Patrimony. In the Choice of their Cal-
would condemn himſelf if he did not live the ling, or Match, he propounds, but forces not, as
Goſpel, as well as, preach it. He is neither too knowing they have alſo Wills of their own, which
auſtere in his Retiredneſs, nor too good-cheap in it is fitter for him to bow, than to break. Is he
his Sociableneſs ; but carries ſo even an hand, a Son? He is ſuch as may be fit to proceed from
that his diſcreet Affableneſs may be free from ſuch Loins.
Contempt, and that he may win his People with Is he a Servant ? He cannot but be officious ;
a loving Converſation. If any of his Charge be for he muſt pleaſe two Mafters, though one un
miſcarry'd into an Error of Opinion, he labours der, not againſt the other : When his viſible Ma-
to reclaim him by the Spirit of Meekneſs; ſo as fter ſees him not, he knows he cannot be out of
the mif-guided may read nothing but Love in his the Eye of the inviſible; and therefore dares
zealous Conviction. If any be drawn into a vi not be either negligent, or unfaithful. The
cious Courſe of Life, he fetches him back with a Work that he undertakes, he goes through, not
gentle, yet powerful Hand; by an holy Impor- out of Fear, but out of Conſcience, and would
tunity, working the Offender to a ſenſe of his do his Buſineſs no otherwiſe than well
, though
own Danger, and to a faving Penitence. he ſerved a blind Maſter: He is no Blab of the
Is he the Maſter of a Family? He dares not be Defects at home; and where he cannot defend,
a Lion in his own Houſe; cruelly tyrannizing is ready to excuſe: He yields patiently to a just
over his meaneſt Drudge : But ſo moderately ex- Reproof, and anſwers with an humble Silence ;
erciſes his Power, as knowing himſelf to be his and is more careful not to deferve, than to avoid
Apprentice’s Fellow-ſervant. He is, the Mouth Stripes.
of his Meiny to God, in his daily Devotions ; Is he a Subject ? He is awfully affected to So-
offering up for them the Calves of his Lips, in veraignty, as knowing by whom the Powers are
his Morning and Evening Sacrifice; and the ordained : He dares not curſe the King, no not
Mouth of God unto them in his wholſome In- in his Thought, nor revile the Ruler of his Peo-
ſtructions, and all holy Admonitions. He goes ple, though juſtly faulty ; much leſs, dare he
before them in good Examples of Piety and flander the Footſteps of God's Anointed: He
holy Converſation, and ſo governs, as one that ſubmits not only for Wrath, but alſo for Conſci-
háth more than meer Bodies committed to his ence fake, to every Ordinance of God; yea, to
Charge.
every Ordinance of Man for the Lord's ſake, not
Is he the Husband of a Wife ? He carries his daring to diſobey in regard of the Oath of God.
Yoke even; not laying too much weight upon If he have reached forth his hand to cut off
the weaker Neck. His Helper argues him the but the Skirt of the Royal Robe, his Heart
Principal, and he fo knows it, that he makes a ſmites him : He is a true Pay-maſter, and wil-
wiſe uſe of his juft Inequality; ſo remembring lingly renders Tribute to whom Tribute, Cu-
himſelf to be the Superior, as that he can be no ftom to whom Cuſtom, Honour to whom Ho-
other than one Fleſh. He maintains therefore nour is due, and juſtly divides his Duties betwixt
his moderate Authority with a conjugal Love, God and Caſar.
ſo holding up the Right of his Sex, that in the Finally, In whatever relation he ſtands, he is
mean time he doth not violently claſh with the diligent, faithful, conſcionable, obſervant of his
brittler Veſſel: As his Choice was not made by Rule, and careful to be approved ſuch, both to
Weight, or by the Voice, or by the Hew of the God and Men.
Hide, but for pure Affection grounded upon
Vertue ; ſo the fame Regards hold him cloſe to a
SECT. VII.
conſtant Continuance of his chaſt Love ; which
can never yield, either to Change or Intermif His Reſolution in Matter of Religion.
fion.
Is he a Father of Children? He looks upon E hath fully informed himſelf of all the ne-
them as more God's than his own; and governs ceffary Points of Religion; and is ſo firm-
them accordingly: He knows it is only their ly grounded in thoſe fundamental and ſaving
worſe part which they have received from his Truths, that he cannot be carried about with
Loios, their diviner half is from the Father of every wind of Doctrine; as for collateral and una
Lights, and is now become the main part of his material Verities, he neither deſpiſeth, nor yet
Charge. As God gave them to him, and to the doth too eagerly purſue them : He liſts not to
take
He looks upon HEM

The CHRISTIAN.
34.2
ز
2000
H
take Opinions upon truſt ; neither dares abſo- Mercy; no Man is either more awful or more
lutely follow any Guide, but thoſe who he knows confident: When he hath put up his Petition to
could not err: He is ever fufpitious of new faces the King of Heaven, he preſumes not to ſtint
of Theological Truths, and cannot think it ſafe the time or manner of God's Condeſcent, but pa-
to walk in untrodden Paths: Matters of Specula- tiently and faithfully waits for the good Hour,
tion are not unwelcome to him; but his chief and leaves himſelf upon that infinite Wiſdom and
Care is to reduce his Knowledge to practice, and Goodneſs: He doth not affect length ſo much as
therefore he holds nothing his own, but what his fervour, neither ſo much minds his Tongue as his
Heart hath appropriated, and his Life acted : He Heart.
dares not be too much wedded to his own Con His Prayers are ſuited according to the degrees
ceit; and hath ſo much Humility, as to think of the Benefits ſued for ; he therefore begs Grace
the whole Church of Chriſt, upon Earth, wiſer abſolutely, and Temporal Bleſſings with Limita-
than himſelf: However, he be a great Lover of tion, and is accordingly affected in the Grant ;
Conftancy, yet upon better Reaſon, he can neither is he more earneſt in craving Mercies,
change his Mind in ſome litigious, and un-im- than he is zealouſly deſirous to be Retributary to
porting Truths, and can be filent where he muſt God when he hath received them; not more
diflent.
heartily ſuing to be rich in Grace, than to im-
SE C T. VIII.
prove his Graces to the Honour and Advantage of
the Beſtower: With an awful and broken Heart
His Diſcourſe.
doth he make his Addreſſes to that infinite Maje-
ſty, from whoſe Prefence he returns with Com-
IS Diſcourſe is grave, diſcreet, pertinent, fort and Joy: His Soul is conſtantly fixed there
free from Vanity, free from Offence ; in whither he pours it out; Diſtraction and Diſtruſt
Secular occaſions nothing falls from him but ſea- are ſhut out from his Cloſet, and he is ſo taken up
ſonable and well-adviſed Truths ; in Spiritual, his with his Devotion, as one that makes it his work
Speech is ſuch, as both argues Grace, and works to pray: And when he hath offered up his Sacri-
it : No foul and unſavory Breath proceeds out of fices unto God, his Faith liſtens and looks in at
his Lips, which he abides not to be tainted with the door of Heaven to know how they are taken.
any rotten Communication, with any ſlanderous
Detraction: If in a friendly Merriment he let
337 bborn
SECT. X.
his Tongue looſe to an harmleſs Urbanity, that is
the fartheft he dares go, fcorning to come within
His Sufferings.
the Verge of a baſe Scurrility.
He is not apt to ſpend himſelf in Cenfure. Tout Emain Tryal of the Chriftian is in ſuffering ;
Very Man , but the
as for Revilings and curſed Speakings againſt God
or Men, thoſe his Soul abhorreth : He knows to any Man may ſteer in a good Gale and clear Sea,
reſerve his Thoughts, by locking them up in his but the Mariner’s Skill will be ſeen in a Tempeſt:
Bofom under a låfe Silence; and when he muſt Herein the Chriſtian goes beyond the Pagans, not
ſpeak, dares not be too free of his Tongue, as Practice only, but Admiration : We rejoyce in Tri-
well knowing, that in the multitude of words, bulation, faith the choſen Veſſel ; lo here a Point
there wanteth not Sin: His Speeches are no other tranſcending all the Affectation of Heatheniſm.
than ſeaſonable, and well fitted both to the Per- Perhaps ſome reſolute Spirit, whether out of a
fon and Occaſion ; Jiggs at a Funeral, Lamenta- natural Fortitude, or out of an Ambition of Fame
tions at a Feaft, holy Counſel to Scorners, Dif- or earthly Glory, may ſet a Face upon a Patient,
couragements to the Dejected, and Applauſes to enduring of Loſs or Pain, but never any of thoſe
the Prophane, are hateful to him: He meddles heroick Gentiles durft pretend to a Joy in Suffer-
not with other Mens matters, much leſs with Af-ing: Hither can Chriſtian-Courage reach, know-
fairs of State, but keeps himſelf wiſely within ing that Tribulation worketh Patience, and Patience,
his own compaſs, not thinking his Breath well Experience, and Experience, Hope, and Hope maketh not
ſpent where he doth not either teach or learn. afhamed.
Is he bereaved of his Goods and worldly Eſtate?
SECT. IX.
He comforts himſelf in the Conſcience of a bet-
ter Treaſure that can never be loft: Is he afflict-
His Devotion.
ed with Sickneſs? His Comfort is, that the in-
ward Man is ſo much more renewed daily as the
H
E is ſo perpetually reſident in Heaven, that outward periſheth: Is he ſlandered and unjuſtly
he is often in every day before the Throne diſgraced? His Comfort is, that there is a Blei-
of Grace; and he never comes there without ſing which will more than make him amends : Is
Supplication in his hand, wherein alſo he loves he baniſhed ? He knows he is on his way home-
to be importunate; and he ſpeeds accordingly, ward: Is he impriſoned? His Spirit cannot be
for he never departs empty; while other cold lock'd in, God and his Angels cannot be lock'd
Suiters, that come thither but in ſome good Fits out: Is he dying ? To him to live is Chrift, and
of Devotion, obtain nothing but Denials: He to die is Gain : Is he dead? He reſts from his La-
dares not preſs to God's Footſtool in his own bours, and is crowned with Glory: In ſhort, he is
Name, (he is conſcious enough off his own un- perfect Gold, that comes more pure out of the
worthineſs) but he comes in the gracious and Fire than it went in; neither had ever been ſo
powerful Name of his righteous Mediator, in great a Saint in Heaven, if he had not paſſed
whom he knows he cannot but be accepted, and through the Flames of his Tryal here upon
in an humble Boldneſs for his only fake, craves Earth.
SECT


I be CHRISTIA N.
343

20
U
OWN,
the two hoftile Brothers, Jacob and Eſau, in ſtead
SECT. XI.
of grapling he finds a curteous Salutation for
Stabs, Kifles; for height of Enmity, Offices of
His Conflicts,
Love; Life could never befriend him fo much as
Death offers to do; that tenders him (perhaps a
E knows himſelf ,
Heherefore itands ever upon his guard; nei- and receives a welcome accordingly: Neither *:
ther of his hands are empty; the one holds out there any cauſe to marvel at the Change; the
the Shield of Faith, the other manageth the Lord of Life hath wrought it, he having by dy-
Sword of the Spirit, both of them are imployd ing ſubdued Death, hath reconciled it to his
in his perpetual Conflict. He cannot be weary of and hath (as it were) beaten it into theſe fair
reſiſting, but reſolves to die fighting; he hath a Terms with all the Members of his Myſtical Bo-
ward for every Blow; and as his Eye is quick to dy; fo as while unto the Enemies of God, Death
diſcern Temptations, ſo is his Hand and Foot is ſtill no other than a terrible Executioner of di-
nimble to avoid them: He cannot be diſcouraged vine Vengeance, he is to all that are in Chriſt a
with either the Number or Power of his Enemies
, plaufible and ſure Convoy unto Bleſſedneſs: The
knowing that his Strength is out of himſelf; in Chriſtian therefore now laid upon his laſt Bed,
him, in whom he can do all things, and that when this grim Meſſenger comes to fetch him to
there can be no Match to the Almighty: He is Heaven, looks not ſo much at his dreadful Vizage,
careful not to give advantage to his vigilant Ad as at his happy Errand; and is willing not to re-
verſary, and therefore warily avoids the occaſions member whať Death is in it felf, but what it is
of Sin; and if at any time he be overtaken with
to us in Chriſt, by whom it is made ſo uſeful and
the ſuddenneſs or fubtilty of Temptation, he beneficial, that we could not be happy withouç
ſpeedily recovers himſelf by a ſerious Repentance, it; Here then comes in the laſt Act and Imploy-
and fights ſo much the harder becauſe of his foil:
ment of Faith, (for after this brunt paffed, there
He hates to take Quarter of the fpiritual Powers, is no more ufe of Faith but of Vifon) that hear-
nothing leſs than Death can put an end to his tens the Soul in a lively Apprehenſion of that
Quarrel, nor nothing below Victory,
bleſſed Saviour, who both led him the way of
Suffering, and is making way for him to everlaſt-
SECT. XII.
ing Glory: That Shews him Jefus, the Author
and Finiſher of our Faith, who for the Joy thay
His Death.
was ſet before him endured the Croſs, deſpiſing
the ſhame, and is ſet down at the right hand of
is not ſo careful to keep his Soul within the Throne of God: That clings cloſe unto him,
his Teeth, as to ſend it forth well addreſſed and lays unremovable hold upon his Perfon, his
for Happineſs; as knowing therefore the laſt Merits, his bleſſedneſs ; upon the Wings of this
brunt to be moſt violent, he rouzeth up his holy Faith, is the Soul ready to mount up toward that
Fortitude to encounter that King of Fear, his laſt Heaven which is open to receive it, and in that
Enemy, Death; and now, after a painful Sick-Ac of Evolation puts it ſelf into the hands of
neſs, and a reſolute Expectation of the fierceſt thoſe bleſſed Angels, who are ready to carry it
Affault, it falls out with him as in the meeting of up to the Throne of Glory.
sed
H
Sic, O ſic juvat vivere, ſic perire.
Holy
344
Holy RAPTURES:
19
van on
7999 totooor
zblod
OR,
PATHETICAL MEDITATIONS
Of the LOVE of CHRIST
STO
Together with a Treatiſe of Christ MYSTICAL: Or, The bleſſed Union of
Chriſt and his Members.
ALSO
V beord
The CHRISTIAN laid forth in his whole Diſpoſition and Carriage. lopen
By Jos. Hall, D. D. and B. N.

To the only Honour and Glory of his bleſſed Saviour and Redeemer : And to the
Comfort and Benefit of all thoſe Members of his Myſtical Body, which are ſtill
labouring and warfaring upon Earth;
Joseph Hall, their unworthieſt Servant humbly Dedicates this Fruit of his
gonfusion et
blo
wa balozi Tad
Old Age.

The CONTENTS of the Firſt Part.
Sect. I.
HChrif
Ow to be happy in the apprehending of Sect. 12. The Duties we owe to God for his Mercy to us
Chriſt.
in this Life, which we have from Chrift.
Sect. 2. The Honour and Happineſs of being united unto Sect. 1 3. The improvement of this Life, in that Chriſt
Chriſt.
is made our Wiſdom.
Sect.
3. The kind and manner of our Union with Sect. 14. Chriſt made our Righteouſneſs.
Cbrift.
Sect. Is. Chriſt made our Sanctification.
Sect. 4. The reſemblance of this Union by the Head Sect. 16. Chriſt made our Redemption.
and Members of the Body.
Sect. 17. The external Priviledges of this Union, #
Sect. 5. This Union ſet forth by the reſemblance of the Right to the Bleſſings of Earth and of Heaven.
Husband and Wife.
Sect. 18. The means whereby this Union is wrought.
Sect. 6. This Union reſembled by the Nouriſhment and Sect. 19. The Union of Chriſt's Members with them-
the Body.
ſelves z Firſt, Thoſe in Heaven.
Sect. 7. The reſemblance of this Union by the Branch Sect. 20, The Union of Chriſt's Members upon Earth;
and the Stock, the Foundation and the Building. Firſt, In Matter of Judgment.
Sect. 8. The Certainty and Indisſolubleneſs of this Uni- | Sect. 21. The Union of Chriſtians in Matter of Affe
Etion.
Sect. 9. The Priviledges and Benefits of this Union : Sect. 22. A Complaint of Divifions, and notwithſt anda
The firſt of them Life.
ing them an Aſertion of Unity,
Se&. 10. Å Complaint of our inſenſibleneſs of this Mer-Sect. 23. The neceſſary Effects and Fruits of this Union
and an Excitation to a chearful Recognition of Chriſtian Hearts,
Sečt. 24. The Union of the Saints on Earth with thoſe
Se&. 11. An incitement to a Joy and Thankfulneſs for set. 29. A Recapitulation and Sum of the whole Tream
Chriſt our Life.
tiſe
on.
cy,
CHRIST

345
CHRIST MYSTICAL:
OR, THE
Bleſſed Union of Chriſt and his Members.
T
SECT. I.
were ſaved :) but look upon him, as the dear Rea
deemer of thy Soul, as thine Advocate at the
How to be happy in the apprehending of Chrift: right hand of Majeſty; as one, with whom thou
art through his wonderful Mercy, inſeparably
HERE is not ſo much need of Learn- united : Thus look upon him firmly and fixedly,
ing; as of Grace to apprehend thoſe lo as he may never be out of thine Eyes; and
Things which concern our everlaſting whatever ſecular Objects interpoſe themſelves be-
Peace; neither is it our Brain that twixt thee and him, look through them, as ſome
muſt be ſet on work here, but our Heart ; for flight Mifts, and terminate thy fight fill in this
true Happineſs doth not conſiſt in a meer Specu- | bleſſed Proſpect: Let neither Earth, nor Hea-
lation, but a Fruition of Good: However, there ven hide them from thee in whatſoever Condis
fore there is excellent uſe of Scholarſhip in all the tion.
facred Employments of Divinity, yet in the
main Act, which imports Salvation, Skill muſt
SECT. II.
give place to Affection. Happy is the Soul that
is poſſeſſed of Chriſt, how poor foever in all in The Honour and Happineſs of being united to Chriſt.
ferior Indowments: Ye are wide, O ye great
Wits, while you ſpend your felves in curious Que ND thou art thus taken up, ſee if
ſtions, and learned Extravagancies; ye ſhall find thou without and a kind of
one touch of Chriſt more worth to your Souls, ecſtatical Amažement behold the infinite Good-
than all your deep, and labourſome Diſquiſitions; neſs of thy God, that hath exalted thy Wretched-
one dram of Faith more precious than a pound of nefs to no leſs than a bleſſed and indiviſible Uni-
Knowledge : In vain ſhall ye ſeek for this in your on with the Lord of Glory; ſo as thou, who in
Books, if you miſs it in your Boſoms: If you the ſenſe of thy miſerable Mortality, may'ſt ſay
know all Things, and cannot truly ſay, I know to Corruption, Thou art my Father, and to the Worm,
awhom I have believed, (2 Tim. I. 12.) you have Thou art my Mother and my Siffer, (Fob 17. 14.)
but Knowledge enough to know your felves truly Canft now through the priviledge of thy Faith
miſerable. Wouldſt thou therefore, my Son, find hear the Son of God ſay unto thee, Thou art Bone
true and folid Comfort in the Hour of Tempta- of my Bone, and Fleſh of my Fleſh, (Gen. 2. 2 3. Eph.
tion, in the Agony of Death? Make ſure work 5. 30.) Surely, as we are too much ſubject to
for thy Soul, in the days of thy Peace ; find pride our ſelves in theſe earthly Glories, ſo we
Chriſt thine; and in the deſpight of Hell, thou are too apt, through Ignorance or Pufillanimity,
art both ſafe, and bleſſed: Look not ſo much to to undervalue our ſelves in reſpect of our ſpiritual
an abſolute Deity, infinitely and incomprehenfi- Condition, we are far more noble and excellent
bly glorious; alas, that Majeſty (becauſe perfect- than we account our felves. It is our Faith that ,
ly, and eſſentially good) is, out of Chrift, no muſt raiſe our Thoughts to a due Eſtimation of
other than an Enemy to thee; thy Sin hath of our Greatneſs, and muſt ſhew us how highly we
fended his Juſtice, which is himſelf; what haft are deſcended, how royally we are allied, how
thou to do with that dreadful Power, which thou gloriouſly eſtated; that only is it that muſt ad-
haft provoked ? Look to that merciful, and all vance us to Heaven, and bring Heaven down to
ſufficient Mediator betwixt God and Man, who us; through the want of the Exerciſe whereof it
is both God and Man, Jeſus Chriſt the Righteous, comes to paſs, that, to the great prejudice of our
(1 Tim. 2. 5. 1 John 2. 1.) It is his Charge, and Souls, we are ready to think of Chriſt Jeſus as a
our Dury, Ye believe in God, believe alſo in me. Stranger to us, as one aloof off in another World,
(Fohn 14. 1.) Yet look not meerly to the Lord apprehended only by fits, in a kind of ineffectual
Jeſus, as conſidered in the Notion of his own Speculation, without any lively feeling of our own
Eternal Being, as the Son of God co-equal and Intereſt in him; whereas we ought, by the power-
co-eſſential to God the Father ; but look upon ful Operation of this Grace in our Hearts, to
him, as he ſtands in reference to the Sons of I find ſo heavenly an Appropriation of Chriſt to
Men: And herein alſo look not to him ſo much our Souls, as that every Believer may truly ſay, I
as a Law-giver and a Judge, (there is Terror in am one with Chriſt, Chriſt is one with me.
ſuch Apprehenfion) but look upon him, as a gra- not good warrant for ſo high a Challenge, ic
cious Saviour and Advocate; and could be no leſs than a blaſphemous Arrogance to
Liut her in Gal. laſtly, look not upon him, as in the lay claim to the Royal Blood of Heaven; buc
generality of his Mercy, the com- ſince it hath pleaſed the God of Heaven ſo far
mon Saviour of Mankind, (what Comfort were to dignify our unworthineſs, as in the multitudes
is to thee, that all the World, except thy ſelf, of his Mercies to admit and allow us to be Par-
Xxxx
takers
Had we

346
CHRIST MYSTICAL.
en yeni tiede
ow now
, my son aidata
anh chori
КА
takers of the Divine Nature, (2 Pet. 1. 4.) it were
no other than an unthankful Stupidity not to lay
SECT. IV.
hold on ſo glorious a Priviledge, and to go for
leſs than God hath made us.
The reſemblance of this Union by the Head and Body.
SECT. III.
Here is no reſemblance whereby the Spirit
of God more delights to ſet forth the hea-
The kind and manner of this Union with Chriſt. venly Union betwixt Chriſt and the Believer,
Now now, my Son, that thou art upon the gives Senſe and Motion to all the Members of the
Ground of all Conſolation to thy Soul, Body; and the Body is one, not only by the con-
which conſiſts in this beatifical Union with thy tinuity of all the parts held together with the
God and Saviour, think not therefore to paſs over ſame natural Ligaments, and covered with one
this important Myſtery with ſome tranſient and and the fame Skin ; but much more by the Ani-
perfunctory Glances, but let thy Heart dwell up- mation of the ſame Soul quickning that whole
on it, as that which muſt ſtick by thee in all Ex- Frame; in the acting whereof
, it is not the large
tremities, and chear thee up when thou art for- extent of the Stature, and diſtance of the Limbs
,
ſaken of all worldly Comforts: Do then conceive from each other, that can make any difference :
of this
a ;
hath no other Being but in the Brain, whoſe Fa- cannot be ſaid to be more united, than the valt
culties have power to apprehend and bring home Body of a giantly Son of Anak, whoſe height is
to it ſelf, far remote Subſtances, poſſeffing it ſelf as the Cedars; and if we could ſuppoſe ſuch a
in a ſort of whatſoever it conceives: Do not Body as high as Heaven is felf, that one Soul
think it an Union meerly Virtaal, by the Parti- which dwells in it, and is diffuſed through all the
ticipation of thoſe ſpiritual Gifts and Graces parts of it, would make it but one entire Body:
which God worketh in the Soul, as the comforta- Right ſo it is with Chriſt and his Church, that
ble Effects of our happy Conjunction with Chrift: one Spirit of his which dwells in, and enlivens
Do not think it an accidental Union in reſpect of every Believer, unites all thoſe far-diſtant Mema
ſome Circumſtances and Qualities, wherein we bers both to each other, and to their Head, and
communicate with him who is God and Man; makes them up into one true Myſtical Body; ſo
nor yet a metaphorical Union, by way of figu- as now every true Believer may, without Pre-
rative reſemblance, but know, that this is a true, ſumption, but with all holy reverence and hum-
real, eſſential, fubftantial Union, whereby the ble Thankfulneſs, ſay to his God and Saviour, Be-
Perſon of the Believer is indiſſolubly united to the hold, Lord, I am (how unworthy ſoever) one of
glorious Perſon of the Son of God; know, that the Limbs of thy Body, and therefore have a right
this Union is not more Myftical than Certain, to all that thou haft, to all that thou doft; thine
that in natural Unions there may be more Evi-Eyes fee for me, thine Ears hear for me, thine
dence, there cannot be more Truth ; neither is Hand acts for me, thy Life, thy Grace, thy Hap-
there fo firm and cloſe an Union betwixt the Soul pineſs is mine: Oh the wonder of the two bleffed
and Body, as there is betwixt Chriſt and the be- Unions! In the perſonal Union it pleaſed God to
lieving Soul
, for as much as that may be ſevered aſſume and unite our Human Nature to the Deity;
by Death, but this never : Away yet with all in the Spiritual and Myſtical, it pleaſes God to unité
groſs Carnality of Conceit, this Union is true the Perſon of every Believer to the Perſon of the
and really exiſtent, but yet ſpiritual ; and if ſome Son of God: Our Souls are too narrow to bleſs
of the Ancients have term'd it Natural and Bodi- God enough for theſe incomprehenſible Mercies;
ly, it hath been in reſpect to the Subject united, Mercies wherein he hath preferred us (be it
our Humanity to the two bleſſed Natures of the ſpoken with all godly lowlinefs) to the bleſſed
Son of God, met in one moft glorious Perſon, Angels of Heaven, For verily be took not upon bim
nor in reſpect of the manner of the uniting : the Nature of Angels, but he took on him the Seed of
Neither is it the leſs real becauſe ſpiritual
. Spiri- Abraham, (Heb. 2. 16.) Neither hath he made
tual Agents neither have, nor put forth any whit thoſe glorious Spirits, Members of his Myſti-
lefs Vertue, becauſe Senſe cannot diſcern their cal Body, but his Saints, whom he hath (as it
manner of working: even the Loadſtone, though were) ſo incorporated, that they are become his
an earthen Subftance, yet when it is out of ſight, Body, and he theirs ; according to that of the
whether under the Table, or behind a ſolid Par- Divine Apoſtle, For as the Body is one and bath тапу
tition, ſtirreth the Needle as effe&tually as if it Members, and all the Members of tbat one Body being
were within view; ſhall not he contradict his many are one Body, So alſo is Chrift, (1 Cor. 12. 12.)
Senſes that will ſay, It cannot work becauſe I ſee it
not? Oh Saviour, thou art more mine than my
SECT. V.
Body is mine, my Senſe feels that preſent, but fo
that I muſt loſe it; my Faith ſees and feels thee This Union ſet forth by the reſemblance of the Husband.
ſo preſent with me, that I ſhall never be parted
from thee.
Ext hereunto there is no reſemblance of this
Myſtery, either more frequent or more
full of lively Expreſſion, than that of the conju-
gal Union betwixt the Husband and Wife. Chriſt
is, as the Head, ſo the Husband of the Church;
the Church, and every believing Soul, is the
Spouſe
and Wife.
N

CHRIST MYSTICAL.
347
the Body.
Spouſe of this heavenly Bridegroom, whom he not find thou madeft, that we might be a not-un-
marrieth unto himſelf for ever in Righteouſneſs, meet Match for the Lord of Life: Is it want of
and in Judgment, and in Loving-kindneſs
, and in Beauty ? Behold I am black but comely, (Cant. 1. 5.)
Mercies, (Iſa. 62. 5. Hof. 2. 9.) And this Match Whatever our Hew be in our own or other's Eyes,
thus made up, fulfils that decretive Word of the it is enough that we are lovely in thine, (Cant. I.
Almighty, They twain shall be one Fleſh, (Epheſ. 5. 16.) Behold thou art fair my Beloved; behold, thou
31. Gen. 2. 24) O happy Conjunction of the fe- art fair, yea pleaſant, (Cant. I. 16.) Thou art beauti-
cond Adam, with her which was taken out of his ful, o my Love, as Tirzah, comely as Jeruſalem. Ho2
moſt precious fide! Oh heavenly and compleat fair and bow pleaſant art thou, o Love, for Delights!
Marriage, wherein God the Father brings and (Cant. 6. 3. & 7.6.) But, oh Saviour, if thou
gives the Bride, (Gen. 2. 22.) All that the Father gi- take Cententment in this poor unperfect Beauty
veth me ſhall come to me, faith Chriſt, (John 6.37.) of thy Spouſe, the Church, how infinite Pleafure
wherein God the Son receives the Bride as mutu- ſhould thy Spouſe take in that abſolute Perfection
ally partaking of the fame Nature ; and can fay, that is in thee, who are all Lovelineſs and Glory!
This is now Bone of my Bones, and Fleſh of my Fleſh, And if ſhe have raviſhed thy Heart with one of
(John 1. 14. Gen. 22. 3.) wherein God the Holy her Eyes, (Cant. 5. 16. & 4. 9.) how much more
Ghoſt knits our Wills in a full and glad Conſent, reaſon hath her Heart to be wholly raviſh-
to the full Confummation of this bleſſed Wed-ed with both thine, which are ſo full of Grace
lock: And thoſe whom God hath thus joined to- and Amiableneſs? And in this rutual Fruition,
gether, let no Man (no Devil can) put aſunder : what can there be other than perfect Bleſſedneſs?
What is there then, which an affectionate Huf-
band can with-hold from a dear Wife? He that
SECT. VI.
hath given himſelf to her, what can he deny to
impart? He that hath made himſelf one with her, The reſemblance of this Union by the Nouriſhment and
how can he be divided from his other ſelf? Some
wild Fancies there are that have framed the
Links of Marriage of fo brittle ftuff
, as that
eat T H imports us both to know and feel this
may be knapt in funder upon every ſlight occa-
fion; but he that ordained it in Paradiſe for an bleffed Union, whereof himſelf is the only
earthly Repreſentation of this heavenly Union worker, labours to ſet it forth to us by the Re-
betwixt Chriſt and his Church, hath made that preſentations of many of our familiar Concern-
and his own indiffoluble. Here is no Contract in ments which we daily find in our Meats and
the future, which upon ſome intervenient Acci- Drinks, in our Houſes, in our Gardens and Or-
dents may be remitted, but I am my well-beloved's, chards : That which is neareſt to us, is our Nou-
and my well-beloved is mine, (Cant. 6. 3. Cant. 2. 16.) riſhment; what can be more evident, than that
And therefore each is ſo others, that neither of the Bread, the Meat, the Drink, that we receive
them is their own; Oh the comfortable Myſtery is incorporated into us, and becomes part of the
of our uniting to the Son of God! The Wife hath Subſtance whereof we conſiſt? So as after perfect
not the power of her own Body, but the Husband, Digeſtion, there can be no diſtinction betwixt
(1 Cor. 7. 4.) We are at thy diſpoſing, O bleſſed what we are, and what we took : While that
Saviour, we are not our own; neither art thou fo Bread was in the Bing, and that Meat in the
abſolutely thine, as that we may not (thro' thine Shambles, and that Drink in the Veſſel, it had no
infinite Mercy) claim an Intereſt in thee. Thou relation to us, nor we to it; yea, while all theſe
halt given us ſuch a Right in thy felf, as that we were on the Table, yea, in our Mouths, yea,
are bold to lay challenge to all that is thine, to thy newly let down into our Stomachs, they are not
Love, to thy Merits, to thy Bleſlings, to thy Glo- fully ours; for upon ſome nauſeating diſlike of
ry: It was wont of old to be the Plea of the Ro-Nature, they may yet go the ſame way they
man Wives to their Husbands, Where thou art Caius, came; but if the Concoction be once fully fie
I am Caia; and now, in our preſent Marriages, niſhed, now they are ſo turned into our Blood
we have not ſtuck to ſay, With all my worldly Goods and Fleſh, that they can be no more diſtinguiſhed
I thee endow : And if it be thus in our imperfect from our former Subſtance, than that could be
Conjunctions here upon Earth, how much more divided from it felf; now they are diſperſed into
in that exquiſite Oneneſs which is betwixt thee, the Veins, and concorporated to the Fleſh; and
O bleſſed Saviour, and thy deareſt Spouſe, the no part of our Fleſh and Blood is more ours, than
Church? What is it then that can hinder us from that which was lately the Blood of the Grapes,
a ſweet and heavenly Fruition of thee? Is it the and the Fleſh of this Fowl or that Beaſt: Oh San
loathſome Condition of our Nature? Thou ſawſt viour, thou who art Truth it ſelf, haft ſaid,
this before, and yet couldſt ſay, When we were yet (Fohn 6.51.) I am the living Bread that came down
in our Blood, Live. (Ezek. 16. 6.) Had we not from Heaven, (v. 55:) My Flesh is Meat indeed, and
been ſo vile, thy Mercy had not been ſo glori- my Blood is Drink indeed ; and thereupon haſt moſt
ous; thy Free Grace did all for us, Thou waſhed;t juſtly inferred, (v. 56.) He that eateth my Fleſh,
us with Water, and anointedſt us with Oyl, and cloath- and drinketh my Blood, dwelleth in me, and I in him ;
edt us with broydered Work, and girdedji us about with and as a neceſſary Conſequent of this ſpiritual
fine Linnen, and coveredſt us with Silk, and deckedjt Manducation, (v. 54.) Whofo eateth my Flesh, and
us with Ornaments; and didt put Bracelets upon our drinketh my Blood, hath eternal Life. Lo, thou art
Hands, and a Chain on our Neck, and Jewels on our Bread indeed, not the common Bread, but Man-
Fore-heads, and Ear-rings on our Ears, a beautiful na, not the Iſraelitiſh Manna, alas, that fell from
Crown on our own Heads; (Ezek. 16. 9, 10, 11, 12.) no higher than the Region of Clouds, and they
What we had not thou gaveſt, what thou didft | that eat it died with it in their Mouths; but thou
XXXX 2
art

348
CHRIST MYSTICAL.
art the living Bread that came down from the tion; neither can be any more feparated from
Heaven of Heavens, of whom whoſoever eats, it than the ſtrongeſt Bough that Nature puts
lives for ever: Thy Fleſh is Meat, not for our forth: In the mean time that Cion alters the Nav
Stomachs, but for our Souls; our Faith receives ture of that Stock; and while the Root gives fat-
and digeſts thee, and makes thee ours, and us neſs to the Stock, and the Stock yields juice to
thine: 'Our material Food, in theſe corruptible the Cion, the Cion gives goodneſs to the Plant,
Bodies, runs into Corruption ; thy ſpiritual Food and a ſpecification to the Fruit ; ſo as while
nouriſheth purely, and ſtrengthens us to a blef- the Imp is now the ſame thing with the Stock,
fed Immortality : As for this material Food, ma the Tree is different from what it was; ſo it is
ny a one longs for it that cannot get it, many betwixt Chriſt and the believing Soul; Old Adam
a one hath it that cannot eat it, many eat it that is our wild Stock, what could that have yielded
cannot digeſt it; many digeſt it into noxious but either none, or fowre Fruit? We are imped
and corrupt Humours; all that receive it do but with the new Man, Chriſt, that is now incor-
maintain a periſhing Life, if not a languiſhing porated into us, we are become one with him;
Death; but this Fleſh of thine, as it was never our Nature is not more ours, than he is ours by
with-held from any true Appetite, ſo it never Grace; now we bear his Fruit, and not our
yields but wholfom and comfortable Suſtenance own; our old Stock is forgotten, all Things are
to the Soul, never hath any other Iſſue than an become new; our natural Life we receive from
everlaſting Life and Happineſs. O Saviour, Adam, our ſpiritual Life and Growth from Chriſt,
whenſoever I fit at mine own Table, let me from whom, after the improvement of this bleſ
think of thine ; whenſoever I feed on the Bread fed Inciſion, we can be no more fevered, than he
and Meat that is ſer before me, and feel my ſelf can be ſevered from himſelf.
nouriſhed by that repaſt, let me mind that better Look but upon thy Houſe (that from vegeta-
Suſtenance which my Soul receives from thee, tive Creatures, thou mayſt turn thine Eyes to
and find thee more one with me than that bodi- thoſe Things which have no Life) if that be uni-
ly Food.
form, the Foundation is not of a different mat-
SEC T. VII.
mer ter from the Walls; both theſe are but one piece;
the Superſtructure is fo raiſed upon the Founda-
This Union reſembled by the Branch and the Stock; the tion, as if all were but one Stone: Behold Chrift
Foundation and the Building.
is the chief corner Stone, (1 Pet. 2. 6.) eleet and
precious; neither can there be any other Foun-
Ook but into thy Garden, or Orchard; and dation laid, than that which is laid on him;
ſee Vine, any
other 2 . 2. ) ,
Tree, how it grows, and fructifies; the Branches built up to a ſpiritual Houſe, on that ſure and
are loaden with Increaſe; whence is this but that firm Foundation ; ſome looſe Stones perhaps
they are one with the Stock, and the Stock one that lie unmortered upon the Battlements, may
with the Root? Were either of theſe fevered, be eaſily fhaken down, but who ever ſaw a ſqua-
the Plant were barren and dead: The Branch red Marble laid by Line and Level, in a ſtrong
hath not Sap enough to maintain Life in it ſelf, Wall, upon a well-grounded Baſe, fly out of his
unleſs it receive it from the Body of the Tree; place by whatſoever violence ; fince both the
nor that unleſs it derived it from the Root, nor ſtrength of the Foundation below, and the
that unleſs it were cheriſhed by the Earth: Lo, I weight of the Fabrick above, have ſetled it in a
am the Vine, (faith our Saviour, Fohn 15. 5, 6.) poſture utterly unmoveable ? Such is our fpiri-
ye are the Branches ; He that abideth in me and I in tual Condition. O Saviour ; thou art our Foun-
him, the ſame bringetb forth much Fruit; If a Mandacion, we are laid upon thee, and are therein
abide not in me, he is caſt forth as a Branch, and is one with thee; we can no more be diſ-joined
withered ; were the Branch and the Body of the from thy Foundation, than the Stones of thy
Tree, of different Subſtances, and only cloſed to-Foundation can be dif-united from themſelves :
gether in fome artificial Contiguity, no Fruit So then, to ſum up all; as the Head and Mem-
could be expected from it; it is only the abiding bers are but one Body, as the Husband and Wife
in the Tree as a living Limb of that Plant, which are but one Fleſh, as our Meat and Drink be-
yields it the Beneſt and Iſſue of Vegetation. No come part of our ſelves; as the Tree and Branches
otherwiſe is it betwixt Chriſt and his Church ; are but one Plant; as the Foundation and Walls
the Bough and the Tree are not more of one are but one Fabrick; fo Chriſt, and the believing
Piece, than we are of one Subſtance with our Sa- Soul, are indiviſibly one with each other.
viour; and branching out from him, and re-
ceiving the Sap of heavenly Vertue from his pre-
SECT. VIII.
cious Root, we cannot but be acceptably fruita
ful: But if the Analogy ſeem not to be ſo full, The certainty and indiſſolubleneſs of this Union.
for that the Branch iſſues naturally from the Tree,
and the Fruit from the Branch, whereas we by Here are thoſe then that go about to di-
Nature have no part in the Son of God; take vide Chriſt from himſelf; Chriſt real
that clearer reſemblance which the Apoſtle fetches from Chriſt myſtical ; yielding Chriſt one with
from the Stock and the Griff, or the Cion: The himſelf, but not one with his Church; making
Branches of the wild Olive (Rom. 11.) are cut the true Believer no leſs feparable from his Savi-
off, and are grafted with choice Cions of the our, than from the entireneſs of his own Obedi-
good Olive ; thoſe Imps grow, and are now, by ence, dreaming of the uncomfortable and ſelf-
this Inciſion, no leſs embodied in that Stock, than contradicting Paradoxes of the total and final
if they had ſprouted out by a natural Propaga-Apoftacy of Saints : Certainly theſe Men have
W
never
CHRIST MYSTICAL.
*
349

ز
never thorowly digeſted the Meditation of this ed from their own Subſtance ?
bleſſed Union whereof we treat: Can they hold Can they find themſelves truly ingrafted in the
the believing Soul a Limb of that Body whereof Tree of Life, and grown into one Body with
Chriſt is the Head, and yet imagine a poſſibility that heavenly Plant, and as a living Branch of
of Diſſolution? Can they affain to the Son of that Tree, bearing pleaſant and wholeſome Fruit,
God, a Body that is imperfect? Can they think acceptable to God (Rev. 22. 2.) and beneficial to
that Body perfect that has loſt his Limbs? Even Men; and can they look upon themſelves, as
in this Myſtical Body, the beſt Joints may be ſome withered Bough fit only for the Fire?
ſubject to Strains, yea, perhaps to fome painful Can they lay themſelves living Stones ſurely
and perillous Luxation ; but as it was in the Na- laid upon the Foundation, Jeſus Chriſt
, to the
tural Body of Chriſt, when it was in Death, making up of an heavenly Temple, for the eter-
moſt expoſed to the Cruelty of all Enemies, that nal Inhabitation of God; and can they think
(upon an over-ruling Providence) not a Bone of they can be ſhaken out with every Storm of
it could be broken; ſo it is ſtill, and ever with Temptation ?
the Spiritual ; ſome Scourgings and Blows it may Have theſe Men ever taken into their ſerious
fuffer, yea, perhaps ſome Bruiſes and Gaſhes, but Thoughts, that divine Prayer and Meditation
no Bone can be ſhattered in pieces, much leſs dif- which our bleſſed Redeemer now at the Point of
fevered from the reſt of the Body : Were we left his Death left for an happy Farewel to his
to our felves, or could we be ſo much as in con- Church, in every word whereof there is an Hea-
ceit ſundred from the Body whereof we are, alas! ven of Comfort ; (John 17. 20, 21, 22.) Neither
we are but as other Men, ſubject to the fame pray I for theſe alone ; but for them alſo which shall
finful Infirmities, to the fame dangerous and believe in me through their word; That they all
may
be
deadly Miſcarriages; but ſince it hath pleaſed one, as thou Father art in me, and I in thee, that they
the God of Heaven to unite us to himſelf, now alſo may be one with us ; And the Glory that thou
it concerns him to maintain the Honour of his gaveſt me, I have given them, that they may be ones
own Body by preſerving us entire.
even as we are one ; I in them, and thou in me. Oh
Can they acknowledge the faithfnl Soul marri- heavenly Conſolation! oh indefeaſible Aſſurance!
ed in Truth and Righteouſneſs to that celeſtial what room can there be now here for our Dif-
Husband ; and made up into one Fleſh with the fidence ? Can the Son of God pray and not be
Lord of Glory; and can they think of any Bills heard ? For himſelf, he needs not pray, as be-
of divorce written in Heaven? Can they ſup- ing eternally one with the Father, God bleſſed
poſe that, which by way of Type, was done in for ever; he prays for his, and his Prayer is,
the earthly Paradiſe, to be really undone in the That they may be one with the Father and him, even as
heavenly ? What an infinite power hath put to- they are one. They cannot therefore but be Par-
gether, can they imagine that a limited Power takers of this bleſſed Union ; and being Par-
can dif-join? Can they think Sin can be of more takers of it, they cannot be diffevered : Ånd to
prevalence than Mercy? Can they think the un- make ſure work, that Glory which the Father
changeable God fubje& to After-thoughts ? Even gave to the Son of his Love, they are already
the Jewiſh Repudiations never found Favour in (through his gracious Participation) prepoſſeſſed
Heaven: They were permitted as a lefſer Evil to of; here they have begun to enter upon that
avoid a greater, never allowed as good; neither Heaven, from which none of the Powers of
had ſo much as that Toleration ever been, if the Hell can poſſibly eject them: Oh the unſpeaka-
hard-heartedneſs, and cruelty of that People, had bly happy Condition of Believers! Oh that all
not enforced it upon Moſes, in a prevention of the Saints of God, in a comfortable ſenſe of their
further Miſchief: What place can this find with inchoate bleſſedneſs, could ſing for joy, and here
a God, in whom there is an infinite Tender-before-hand begin to take up thoſe Hallelujahs
neſs of Love and Mercy? No time can be any which they ſhall ere long continue (and never
Check to his gracious Choice; the inconftant end) in the Choir of the higheſt Heaven.
Minds of us Men may alter upon flight diſ-
likes ; our God is ever himſelf; Jeſus Chriſt the
SECT. IX.
fame yeſterday, and to day, and for ever; (Heb.
13. 8.) with him there is no variableneſs, nor The Priviledges and Benefits of this Union : The firſt of
ſhadow of turning ; (Fam. 1. 17.) Divorces were
ever grounded upon hatred; (Mal. 2. 16.) No
Man (faith the Apoſtle, Eph. 5. 29.) ever yet Aving now taken a View of this bleſſed
hated his own Fleſh; much leſs ſhall God do ſo, Union, in the Nature and Reſemblances of
who is Love it ſelf: (1 John 3. 16.) His Love it ; it will be time to bend thine Eyes upon thoſe
and our Union, is like himſelf, everlaſting: Ha- moſt advantageous Conſequents, and high Privi-
ving loved his own (ſaith the Diſciple of Love, ledges, which do neceſſarily follow upon, and
John 13. 1.) which were in the World, he loved attend this heavenly Conjunction. Whereof the
them to the end. He that hates putting away, firſt is that, which we are wont to account ſweet-
(Mal. 2. 16.) can never act it ; ſo as in this Rela-eſt, Life: Not this natural Life, which is main-
tion we are indiffoluble.
tained by the Breath of our Noſtrils : Alas, what
Can they have received that Bread which came is that but a Bubble, a Vapour, a Shadow, a
down from Heaven, and Fleſh which is Meat in- Dream, nothing? As it is the Gift of a good
deed, and that Blood which is Drink indeed, can God, worthy to be efteem'd precious; but as it
their Souls have digefted it by a lively Faith, and is conſidered in its own Tranſitorineſs, and ap-
converted themſelves into it, and it into them- pendent Miſeries, and in compariſon of a better
ſelves; and can they now think it can be ſever-Life, not worthy to take up our Hearts. This
Life
them Life.
H
CHRIST MYSTICAL.
350


Life of Nature is that which ariſeth from the ward Ears hear the Voice of God's Spirit ſpeak-
Union of the Body with the Soul, many times ing to his Soul; his bodily Feet move in his own
enjoyed upon hard Terms; the ſpiritual Life ſecular Ways, his ſpiritual walk with God in ali
which we now ſpeak of, ariſing from the Union the ways of his Commandments. His natural Af-
berwixt God and the Soul, is that wherein there fections are ſet upon thoſe Things which are
can be nothing but perfe&t Contentment, and agreeable thereunto; he loves Beauty, fears Pain
Joy unſpeakable, and full of Glory. Yea, this is and Loſs, rejoyceth in outward Proſperity, hates
that Life which Chriſt not only gives, but is; he an Enemy; his renewed Affections are other-
that gave himſelf for us, and is that Life that he wiſe, and more happily beſtowed ; now he loves
gives us ; When Chriſt, which is our Life, ſhall ap- Goodneſs for its own fake; hates nothing but
pear, faith the Apoſtle, (Col. 3.4.) And Chriftis Sin, fears only the diſpleaſure of a good God,
to me, to live : (Phil
. 2. 21.) and moſt emphatical- rejoyceth in God's Favour, which is better than
ly, (Gal. 2.20.) I am crucified with Chriſt ; Never- Life: His former Thoughts were altogether taken
theleſs I live ; yet not I, but Chriſt liveth in me; Lo, up with Vanity, and earthed in the World; now
it is a common Favour that in him we live, but he ſeeks the Things above, where Chriſt fitteth at
it is an eſpecial Favour to his own, that he lives the right hand of God; (Col. 3. 1.) Finally, he
in us: Know you your own ſelves, (faith the Apoſtle, is ſuch, as that a Beholder ſees nothing but Man
2 Cor. 13. 5.) how that Feſus Chriſt is in you, except in him; but God and his Soul find Chriſt in
ge be Reprobates ? And whereſoever he is, there he him, both in his renewed Perſon and Actions ; in
lives; we have not a dead Saviour, bue a living; all the Decrees, both of his Life, and growth
and where he lives, he animates : It is not there- of his Sufferings, and Glory: My little Children
fore Saint Paul's Caſe alone, it is every Believers; (faith Saint Paul, Gal. 4. 19.) of whom I travel in
who may truly ſay, I live, yet not I, but Chriſt li- birth again until Chriſt be formed in you. Lo, here
veth in me : Now how theſe Lives, and the Au-Chriſt both conceived and born in the faithful
thors of them are diſtinguiſhed, is worth thy care Heart; Formation follows Conception, and Tra-
fulleſt Conſideration.
vel implies a Birth: Now the Believer is a new-
Know then, my Son, that every faithful Man's born Babe in Chrift, (1 Cor. 3. 1. 2 Pet. 2. 2.)
Bofom is a Rebekah's Womb, (Gen. 25. 22.) where and ſo mutually Chriſt in him; from thence he
in there are Twins: A rough Eſau, and the Seed grows up to (1 Fohn 2. 14.) ftrength of Youth
i
of Promiſe ; the Old Man, and the New; the and at laft to Perfection, even towards the Mea-
Fleſh and the Spirit; and theſe have their Lives fure of the Stature of the fulneſs of Chriſt
, (Eph.
diſtinct from each other; the New Man lives not 4. 13. 2 Cor. 13. 9. Heb. 1. 6.) And in this con-
the Life of the Old, neither can the Old Man dition he is dead with Chriſt; (Rom. 6. 8.) he is
live the Life of the New ; it is not one Life that buried with Chriſt; (Rom. 6. 11.) he is alive
could maintain the oppoſite Strugglings of both again unto God through Chriſt; (Col. 3. 1.) he
theſe; corrupt Nature is it that gives and con- is riſen with Chriſt; (Rom. 8. 17.) and with
tinues the Life of the Old Man. It is Chriſt Chriſt he is glorified; yea, yet more than fo his
that gives Life to the New; we cannot fay, but (Col. I. 24.) Sufferings are his; (Rom. 8. 17.) he is
the Old Man, or Fleſh, is the Man too: For I in Chriſt, an Heir of Glory, (Col. 1. 27.) and
know (faith the choſen Veſſel, Rom. 7. 18.) that in Chriſt is in him the Hope of Glory.
me, that is, in my Fleſh, dwelleth no good thing ; but
the ſpiritual part may yet better challenge the Ti-
SECT. X.
tle. For I delight in the Law of God after the inward
Man (Rom. 7. 22.) That Old Man of ours is de- A Complaint of our Inſenſiblenefs of this Mercy, and an
rived from the firſt Adam ; as we finned in him, Excitation to a chearful Recognition of it.
fo he liveth in us : The ſecond Adam both gives,
and is the Life of our Regeneration, like as he Oft thou not now find cauſe, my Son, to
Life Glory; the Life that
complain , I confeſsI daily
our ſecond Reſurrection: I am (faith he) the Re do, that thou art ſo miſerably apt to forget theſe
ſurrection and the Life. What is it then whereby intimate Reſpects between thy Chriſt and thee?
the New Creature lives? Surely no other than | Art thou not aſhamed to think, how little
the Spirit of Chriſt ; that alone is it, that gives ſenſe thou haſt had of thy great Happineſs ?
Being and Life to the renewed Soul. Life is no Lo, Chriſt is in thy Boſom, and thou feeleſt him
ſtranger to us, there is nothing wherewith we not: It is not thy Soul that animates thee in thy
are ſo well acquainted ; yea, we feel continually renewed Eſtate, it is thy God and Saviour, and
what it is, and what it produceth: It is that, thou haft not hitherto perceived it: It is no
from whence all Senſe, Axion, and Motion flow- otherwiſe with thee in this caſe, than with the
eth; it is that, which gives us to be what we Members of thine own Body; there is the ſame
are : All this is Chriſt, to the regenerate Man: Life in thy Fingers and Toes, that there is in the
It is one thing what he is, or doth as a Man; Head, or Heart; yea, in the whole Man, and
another thing what he is, or doth as a Chriſtian : yet thoſe Limbs know not that they have ſuch a
As a Man, he hath Eyes, Ears, Motions, Affe- Life. Had thoſe Members reaſon, as well as
ctions, Underſtanding, naturally as his own; as ſenſe, they would perceive that, wherewith they
a Chriſtian he hath all theſe from him, with are enlivened, thou haſt more than Reaſon,
whom he is ſpiritually one, the Lord Jeſus, and Faith; and therefore mayſt well know whence
the Objects of all theſe vary accordingly : His thou haſt this fpiritual Life, and thereupon art
natural Eyes behold bodily and material Things; much wanting to thy ſelf, if thou doſt not en-
his ſpiritual Eyes ſee Things inviſible; his out-joy ſo uſeful and comfortable an Apprehenſion :
ward Ears hear the ſound of the Voice, his in-Reſolve therefore with thy ſelf, that no fecular
occaſion




CHRIST MYSTICA L.
351
N
occaſion ſhall ever fet off thy Heart from this mander could ſay, Lord, I am not worthy that thous
bleſſed Object; and that thou wilt as ſoon forget shouldft come under my Roof: What ſhall we then
thy natural Life, as this fpiritual; and raiſe up ſay, that thou in the ſtate of thine heavenly
thy Thoughts from this Düft
, to the Heaven of Glory, ſhouldft vouchſafe to come down and
Heavens : Shake off this natural Pufillanimity, dwell with us in theſe Houſes of Clay, and to
and mean Conceit of thy ſelf, as if thou wert make our Breaſts the Temples of thy Holy
all Earth, and know thy ſelf advanced to a cele-Ghoſt? (1 Cor. 6. 19.) When thine holy Mother
ftial Condition, that thou art united to the Son of came to viſit the Partner of her Joy, thy Fore-
God, and animated by the holy Spirit of God; runner then in the Womb of his Mother ſprang
fo is the Life which thou now liveſt in the Fleſh, for the joy of thy Preſence, (Luke 1. 44.) though
thou liveft by the Faith of the Son of God, who diftermined by a ſecond Womb; how ſhould we
loved thee, and gave himſelf for thee, (Gal. 2. be affected with a Raviſhment of Spirit, whom
20.)
thou haſt pleaſed to viſit in ſo much Mercy, as
See then and confeſs how juſt cauſe we have to come down into us, and to be ſpiritually con-
to condemn the dead-heartedneſs wherewith we ceived in the Womb of our Hearts, and thereby
are ſubject to be poſſeſſed; and how many wor to give a new and ſpiritual Life to our poor Souls:
thy Chriſtians are there in the World, who bear a Life of thine own, yet made ours; a Life be-
a part with us in this juſt Blame; who have yield- gun in Grace, and ending in eternal Glory?
ed over themſelves to a diſconſolate heartleſneſs,
and a fad dejection of Spirit ; partly through a
SECT. XII.
natural diſpoſition, inclining to dumpiſhneſs, and
partly through the prevalence of Temptation: The Duties we owe to God for his Mercy to us, in this
For Satan well knowing how much it makes for Life which we have from Chriſt.
our Happineſs, chearfully to reflect upon our In-
tereſt in Chrift, and to live in the joyful ſenſe of (Ever did the holy God give a Priviledge
it, labours by all means to withdraw our Hearts where he did not expect a Duty; he hath
from this ſo comfortable Object, and to clog us more reſpect to his Glory than to throw away
with a penſive kind of ſpiritual fullenneſs; ac- his Favours: The Life that ariſeth from this
counting it no ſmall maſtery, if he can prevail bleſſed Union of our Souls with Chriſt, as it is
with us ſo far as to bereave us of this habitual the height of all his Mercies, ſo it calls for our
Joy in the Holy Ghoſt, ariſing from the inani- moſt zealous Affections and moſt effe&ual im-
mation of Chriſt, living and breathing within us: provement. Art thou then thus happily united
So much the more therefore muſt we bend all to Chriſt, and thus enlivened by Chrift? How
the Powers of our Souls againſt this dangerous entire muſt thou needs be with him, how dear
and deadly Machination of our ſpiritual Enemy, muſt thy Valuations be of him, how heartily
labour as for Life to maintain this Fort of our muſt thou be devoted to him? The Spirit of Man
Joy againſt all the Powers of Darknefs; and if (faith wiſe Solomon, Prov. 20. 27.) is the Candle of
at any time we find our felves beaten off, through the Lord, ſearching all the inward parts of the Belly,
the violence of Temptation, we muſt chide our and therefore cannot but be acquainted with his
ſelves into our renewed Valour, and expoftulate own Inmates; and finding ſo heavenly a Gueſt
the Matter with our ſhrinking Courage, (with | as the Spirit of Chriſt, in the ſecret Lodgings of
the Man after God's own Heart) Why art thou caſt his Soul, applies it ſelf to him in all things, ſo
down, O my Soul, and why art thou diſquieted within as theſe two Spirits agree in all their ſpiritual
me? Hope thou in God, for I ſhall yet praiſe him, who Concernments ; The Spirit it ſelf (faith the holy
is the health of my Countenance, and my God, (Pſal. Apoſtle, Rom. 8. 16.) beareth witneſs with our Spi-
42. 11. 43. 5.)
rit, that we are the Children of God; and not in this
Caſe only, but upon whatſoever occaſion the
SECT. XI.
faithful Man hath this Urim in his Breaſt, and
may conſult with this inward Oracle of his God
An Incitement to Foy and Thankfulneſs for Chriſt our for direction, and reſolution in all his Doubts ;
Life.
neither can he, according to the Counſel of the
Pfalmift, (Pſal. 4. 4.) commune with his own
Either is here more place for an heavenly Heart, but that Chriſt, who lives there, is ready
Joy than for height of Spirit, and raptures to give him an anſwer. In ſhort, our Souls and
of Admiration at that infinite Goodneſs and Mer- we are one, and the Soul and Life are ſo near
cy of our God, who hath vouchſafed ſo far to one, that the one is commonly taken for the
grace his Elect, as to honour them with a ſpecial other ; Chriſt therefore, who is the Life and Soul
Inhabitation of his ever bleſſed Deity; yea, to of our Souls, is, and needs muſt be, ſo intrinfe-
live in them, and to make them live mutually in, cal to us, that we cannot ſo much as conceive of
and to himſelf: What Capacity is there in the our ſpiritual Being without him.
narrow Heart of Man to conceive of this incom Thou needeſt not be told, my Son, how much
prehenſible Favour to his poor Creature ? Oh Sa- thou valueſt Life: Beſides thine own ſenſe, Sa-
viour, this is no ſmall part of that great Myſtery tan himſelf can tell thee, (and in this caſe thou
whereinto the Angels deſire to look, (1 Pet. 1. mayſt believe him) Skin for Skin, and all that a
12.) and can never look to the bottom of ir, Man bath, will be give for his Life, (70b 2. 4.)
how ſhall the weak Eyes of finful Fleſh ever be What Ranſome can be ſet upon it, that a Man
able to reach unto it? When thou, in the Eſtate would ſtick to give ? Though Mountains of Gold,
of thy human Infirmity, offeredit to go down (Pſal. 49. 7.) though thouſands of Rams, or ten
to the Centurion's Houſe, that humble Com-thouſand Rivers of Oyl, (Micha 6.7.) Yea, how
readily

CHRIST MYSTICA L.
352
BY
readily do we expoſe our dear Limbs, not to Life in me, that all the Intereſt he hath given me
hazard only, but to loſs, for the Preſervation of in my felf, may be wholly ſurrendred to him ;
it ? Now, alas, what is our Life? It is even a Va- that I may be as it were dead in my felf, while
pour that appeareth for a little time, and then vaniſheth he lives and moves in me.
away, (fam. 4. 14.) And if we do thus value a
periſhing Life that is going out every moment,
SECT. XIII.
what price fhall we ſet upon Eternity? If Chriſt
be our Life, how precious is that Life, which the improvement of this Life, in that Chriſt is made
neither inward Diſtempers, nor outward Violen our Wiſdom.
ces can bereave us of; which neither can be de-
cay'd by Time, nor alter'd with croſs Events ? Y vertue of this bleſſed Union, as Chriſt is
Hear the choſen Veſſel, (Phil. 3. 7, 8.) What thing's become our Life, fo (that which is the high-
were gain to me, thoſe I counted lofs for Chriſt; yea, eft improvement, not only of the rational, but
doubtleſs, I count all things but loſs for the excellency the ſupernatural and ſpiritual Life) is thereby al-
of the Knowledge of Chriſt Jeſus my Lord, for whom I fo made unto us of God, Wiſdom, Righteoufneſs,
have ſuffered the loſs of all things, and do count them Sanctification and Redemption, (1 Cor 1. 30.) Noe
but Dung that I may win Chrift; and, as one that that he only works theſe great things in and for
did not eſteem his own Life dear to him, in re-us, (this were too cold a Conſtruction of the di-
ſpect of that better, Always (faith he, Acts 20. vine Bounty) but that he really becomes all theſe
24.) bearing about in the Body the dying of the Lord to us, who are true Partakers of him.
Feſus, that the Life alſo of Jeſus might be made ma Even of the wiſeft Men that ever Nature could
nifeſt in our Body,' (2 Cor. 4. 10.) How chearfully boaſt of, is verified that Character which the
have the noble and conquering Armies of holy divine Apoſtle gave of them long ago, (Rom. I.
Martyrs given away theſe momentary Lives that 21. 22.) Their fooliſh heart was darkned, profeſſing
they might hold faſt their Jeſus, the Life of their themſelves to be wiſe they became fools ; and ſtill the
Souls? And who can be otherwiſe affected that beſt of us (if we be but our felves) may take
knows and feels the infinite Happineſs that offers up that Complaint of Afaph, (Pfal. 73. 22.) So
it ſelf to be enjoyed by him in the Lord Je-fooliſha was I and ignorant, I was as a beaft before thee;
fus ?
and of Agur the Son of Faketh, (Prov. 30, 2, 3.)
Laſtly, If Chriſt be thy Life, then thou art fo Surely I am more brutiſh than Man, and have not the
devoted to him that thou liveſt, as in him and by underſtanding of a Man; I neither learned Wiſdom,
him, ſo to him alſo; aiming only at his Service nor have the Knowledge of the Holy : And if any
and Glory, and framing thy ſelf wholly to his Man will be challenging more to himſelf, he
Will and Directions : Thou canſt not fo much as muſt at laſt take up with Solomon, (Ecclef. 7. 23.)
ear or drink but with reſpect to him, (1 Cor. 10. ſaid I will be wiſe, but it was far from me: But
31.) Oh the gracious Reſolution of him that how defective foever we are in our ſelves, there
was rapt into the third Heaven, worthy to be is Wiſdom enough in our head, Chriſt, to ſup-
the Pattern of all faithful Hearts, According to my ply all our wants : He that is the Wiſdom of the
earneſt Expectation and my Hope, that in nothing I ſhall Father, is by the Father made our Wiſdom : Inz
be aſhamed, but that with all Boldneſs, as always, So now him are hid all the Treaſures of Wiſdom and Know-
alſó Chrift ſhall be magnified in my Body, whether it be ledge, faith the Apoſtle, (Col. 2. 3.) So hid, that
by. Life or by Death: For to me to live is Chriſt, and to they are both revealed and communicated to his
die iš Gain, (Phil. 1. 20, 21.) Our natural Life own: For God, who commanded the Light to shine
is not worthy to be its own Scope ; we do not out of Darkneſs, bath ſhined in our Hearts, to give the
live meerly that we may live ; our ſpiritual Life, Light of the Knowledge of the Glory of God, in the
Chriſt, is the utmoſt and moſt perfect end of all Face of Jeſus Chriſt, (2 Cor. 4. 6.) In and by him
our living; without the Intuition whereof we hath it pleaſed the Father to impart himſelf unto
would not live, or if we ſhould, our natural Life us, He is the Image of the inviſible God, (Col. 1. 15.)
were no other than a ſpiritual Death: Oh Savi- even the Brightneſs of bis Glory, and the expreſs Image
our, let me not live longer than I ſhall be enli- of bis Perſon, (Heb. I. 3.) It was a juft Check
vened by thee, or then thou ſhalt be glorified by that he gave to Philip in the Goſpel, (Yohn 14. 9.)
me: And what Rule ſhould I follow in all the Have I been ſo long time with you, and get baft thou not
Carriage of my Life but thine ? Thy Precepts, known me, Philip? He that hath ſeen me, bath ſeen
thine Examples, that fo I may live thee as well the Father. And this Point of Wiſdom is ſo high
as preach thee, and in both may find thee as thou and excellent, that all human Skill, and all the
haft truly laid forth thy felf, The Way, the Truth, ſo much admired depths of Philoſophy, are but
and the Life, (John 14.6.) the Way wherein I ſhall meer Ignorance and Fooliſhneſs, in compariſon
walk, the Truth which I ſhall believe and profeſs, of it: Alas, what can theſe profound Wits reach
and the Life which I ſhall enjoy : In all my mo- unto, but the very out-ſide of theſe viſible and
ral Adions, therefore, teach me to ſquare my tranſitory Things ? As for the inward Forms of
ſelf by thee; whatever I am about to do, or the meaneſt Creatures, they are ſo altogether hid
ſpeak, or effect, let me think, if my Saviour from them, as if they had no Being; and as for
were now upon Earth, would he do this that I am ſpiritual and divine Things, the moſt knowing
now putting my hand unto? Would he ſpeak Naturaliſts are either ſtone-blind, that they can-
theſe words that I am now uttering? Would he not ſee them, or grope after them in an Egyp-
be thus diſpoſed, as I now feel my ſelf ? Let me tian darkneſs : For the natural Man perceiveth not the
not yield my ſelf to any Thought, Word, or things of the Spirit of God, neither can he know them
Action, which my Saviour would be aſhamed to becauſe they are ſpiritually diſcerned, (1 Cor. 2. 14.
own: Let him be pleaſed ſo to manage his own How much leſs can they know the God of Spi-


Tits,
CHRIST MYSTICA L.
353

Say that we cal.
rits
, who (beſides his inviſibility) is infinite and nefs, againſt his own Righteouſneſs? And ſuch
incomprehenſible ? Only he who is made our are we made in and by him, what can now ſtand
Wiſdom enlightneth our Eyes with this divine between us and Bleffedneſs? Not our Sins, for
Knowledge, No Man knoweth the Father but the Son, this is the praiſe of his Mercy, that he juſtifies the
and be to whomſoever the Son will reveal him, (Mat. ungodly, (Rom. 4. 5.) Yea, were we not finful,
II. 27.)
how were we capable of his Juſtification? Sinful
Neither is Chriſt made our Wiſdom only in as in the Term from whence this Act of his
reſpect of heavenly Wiſdom imparted to us; but Mercy moveth, not as in the Term wherein it
in reſpect of his perfect Wiſdom imputed unto reſteth; his Grace finds us finful, it doth not leave
us : Alas, our Ignorances and finful Miſprifions us fo: Far be it from the Righteous Judge of
are many and great ; where ſhould we appear, the World, to abſolve a wicked Soul continuing
if our Faith did not fetch Succour from our all- | fuch, He that juſtifieth the Wicked, and he that con-
wife, and all-ſufficient Mediator? Oh Saviour, demneth the Fuſt, even they both are an Abomination
we are wiſe in thee, our Head, how weak foever to the Lord, (Prov. 17. 15.) No, but he kills
we are of our ſelves: Thine infinite Wiſdom and Sin in us while he remits it, and at once clean-
Goodneſs, both covers and makes up all our De leth and accepts our Perſons: Repentance and
fecs : The Wife cannot be poor, while the Huf- Remiſſion do not lag one after another, both of
band is rich; thou haſt vouchſafed to give us a them meet at once in the penitent Soul; at once
right to thy Store; we have no reaſon to be dif- doth the
doth the hand of our Faith lay hold on Chriſt,
heartned with our own ſpiritual Wants, while and the hand of Chriſt lay hold on the Soul to
thou art made our Wiſdom.
Juſtification ; ſo as the Sins that are done away
can be no bar to our Happineſs : And what but
SECT. XIV.
Sins can pretend to an hindrance ? All our other
Weakneſſes are no Eye-ſore to God, no rub in
Chriſt made our Righteouſneſs.
our way to Heaven ; what matters it then how
unworthy we are of our felves? It is Chriſt's
T is not meer Wiſdom that can make us ac Obedience that is our Righteouſneſs; and that
I
ceptable to God; if the Serpents were not in Obedience cannot but be exquiſitly perfect, can-
their kind wiſer than we, we ſhould not have not but be both juſtly accepted as his, and mer-
been adviſed to be wiſe as Serpents: Thar God cifully accepted as for us.
cifully accepted as for us. There is a great deal
who is eſſential Juſtice, as well as Wiſdom, re- of difference betwixt being Righteous, and being
quires all his to be not more wiſe, than exquiſitly made Righteouſneſs ; every regenerate Soul hath
righteous : Such in themſelves they cannot be ; an inherent Juſtice or Righteouſneſs in it ſelf, He
For in many things we fin all; ſuch therefore they that is righteous, let him be righteous ſtill, ſaith the
are, and muſt be in Chrift, their Head, who is Angel, (Rev. 22. 11.) But at the beſt, this Righ-
made unto us of God, together with Wiſdom, teouſneſs of ours is like our felves, full of Imper-
Righteouſneſs; Oh incomprehenſible Mercy ! fection, If thou, Lord, ſhouldſt mark Iniquities, o
He bath made him to be fin for us, who knew no ſin, Lord, who ſhall ſtand? (Pfal. 130. 3.) Behold, we
that we might be made the Righteouſneſs of God in him, are before thee in our Treſpaſſes, for we cannot ſtand bens
(2 Cor. 5.21.) What a marvellous and happy Ex- | fore thee becauſe of this, (Ezra. 9. 15.) How ſhould a
change is here? We are nothing but Sin ; Chriſt Man be juſt with God? If he will contend with him,
is perfect Righteouſneſs; He is made our Sin, he cannot anſwer him one of a thouſand, (Job 9. 2, 3.)
that we might be made his Righteouſneſs; He so then be that doth Righteouſneſs is righteous,
that knew no Sin, is made Sin for us ; that we (1 John 3. 7.) but by Pardon and Indulgence, be-
who are all Sin, might be made God's Righteouſ-cauſe the Righteouſneſs he doth is weak and im-
neſs in him; In our ſelves we are not only fina perfect; he that is made Righteouſneſs is per-
ful, but Sin In him we are not Righteous only, fealy Righteous by a gracious acceptation, by a
but Righteouſneſs it ſelf: Of our ſelves we are free imputation of abſolute Obedience. Woe
not Righteous, we are made ſo; in our ſelves we were us, if we were put over to our own Accom-
are not Righteous, but in him; we made not our pliſhments, for Curſed is every one that continues not
felves fo, but the fame God in his infinite Mercy, in all things which
in üll things which are written in the Book of the Law
teouſneſs
, than he is made our Sin; our Sin is the Truth is not in
the Truth is not in us, (1 John 1. 8.) Lo, if there
made his by God's Imputation, ſo is his Righ- be Truth in us, we muſt confeſs we have Sin in
teouſneſs made ours : How fully doth the ſecond us, and if we have Sin we violate the Law, and
Adam anſwer and tranſcend the firſt, By the of- if we violate the Law, we lie open to a Curſe.
fence of the firjt Judgment came upon all Men to But here is our Comfort, that our Surety hath
Condemnation, by the Righteouſneſs of the Second, the paid our Debt: It is true, we lay forfeited to
free Gift came upon all Men unto Juſtification of Life, Death ; Juſtice had ſaid, The Soul that finneth hall
(Rom. 5. 18.) As by one Mar's Diſobedience, many dye, (Ezek. 18. 4.) Mercy interpoſeth and fa-
were made Sinners; ſo by the Obedience of one, Shall tisfies; the Son of God (whoſe every drop of
many be made Righteous, Rom. 5. 19.) Righteous Blood was worth a World) pays this Death for
not in themſelves, (ſo death paſſed upon all, for that us, and now, Who ſhall lay any thing to the charge
all have finned, Rom. 5. 12.) but in him that of God's Elect? It is God that juſtifieth, who is be
made them ſo, by whom we have received the Atone that condemneth? It is Chriſt that died, yea rather
ment, (Rom. 5. 11.) How free then, and how that is riſen again, who is even at the right hand of
perfect is our Juſtification? What Quarrel may God, who alſo maketh Interceſſion for us, (Rom. 8.
the pure and holy God have againſt Righteoul- | 33, 34.) Our Sin, our Death is laid upon him,
Yyyy
and
no
354
CHRIST MYSTICAL.

and undertaken by him, He was wounded for our in the loathſome Ordure of their Corruptions.
Tranſgreſſions, he was bruiſed for our Iniquities, the Certainly they never truly learnt Chrift,
who
Chaſtiſements of our Peace were upon him, and with his would draw over Chriſt's Righteouſneſs, as a
Stripes we are healed, (Iſa. 5 3. §.) His Death, his caſe of their cloſe Wickedneſſes; that ſever Ho
Obedience, is made over to us : So then, the Sin lineſs from Juſtice, and give no place to Sanctifi-
that we have committed, and the Death that we cation, in the evidence of their juſtifying: Ne-
have deſerved is not ours; but the Death which ver Man was juſtified without Faith; and where-
he hath endured, and the Obedience that he hath foever Faith is, there it purifieth and cleanſeth
performed, is ſo ours as he is ours, who is there- (Acts 15:9.) But beſides, that the Spirit of Chrift
upon made of God our Righteouſneſs
. Where works thus powerfully (though gradually) with-
now are thoſe Enemies of Grace that ſcoff at Im- in us, That he may Sanctify and cleanſe us with the
putation, making it a ridiculous Paradox, that a waſhing of Water, by the word, his Holineſs is mer-
Man ſhould become Juft
, by another Man's Righ- cifully imputed to us, That he may preſent us to him-
teouſneſs? How dare they ſtand out againſt the Self a glorious Church, not having Spot, or wrinkle, or
Word of Truth, which tells us expreſly that any ſuch thing, but that we should be boby and with
Chriſt is made our Righteouſneſs? What Stran out blemiſh, (Eph. 5. 26, 27:) So as that inchoate
gers are they to that Grace they oppugn? How Holineſs, which by his gracious Inoperation
little do they conſider that Chriſt is curs? His grows up daily in us towards a full Perfe&ion, as
Righteouſneſs therefore, by which we are jufti- abundantly ſupplied by his abſolute Holinéfs,
fied, is in him our own: He that hath born the made no leſs by Imputation ours, than it is per-
Iniquity of us all, (Ifa. 5 3. 6.) hath taught us to call fonally his: When therefore we lock into our
our Sins our Debts, (Mat. 6. 12) Thoſe Debes Boſoms, we find juſt cauſe to be aſhamed of out
can be but once paid; if the Bounty of our Rea Impurity, and to loath thoſe Dregs of Corrup-
deemer hath ſtaked down the Sums required, and tion, that yet remain in our finful Nature; bue
cancelled the Bonds, and this Payment is (thro' when we caft up our Eyes to Heaven, and behold
Mercy) fully accepted as from our own hands, the infinite Holineſs of tħat Chriſt, to whom we
what danger, what ſcruple can remain ? What are united, which by Faith is made ours, we have
do we then, weak Souls, tremble to think of ap- reaſon to bear up againſt all the Diſcouragements
pearing before the dreadful Tribunal of the Al- that may ariſe from the Conſcience of our own
mighty? We know him indeed to be infinitely and Vileneſs, and to look God in the Face with an
inflexibly juſt, we know his moſt pure Eyes can awful Boldneſs, as thoſe whom he is pleaſed to
not abide to behold Sin ; we know we have no preſent bcly and unblamable, and unreprovable in his
thing elſe but Sin for him to behold in us : Cer- fight, (Col. 1. 22.) as knowing that be that Sanétifi-
tainly, were we to appear before him in the eth, and they that are Sanétified are all of onse, (Hebo
meer ſhape of our own ſinful ſelves, we had rea 2. II.)
ſon to fhake and ſhiver at the apprehenſion of obesit nda
bus ad ili
that terrible Appearance ; but now that our Faith
uslan
aſſures us, we ſhall 110 otherwiſe be preſented to
Bastog
that awful Judge, than as cloached with the
Chriſt made cur Redemption.
Robes of Chriſt's Righteouſneſs, how confident
ſhould we be, thus decked with the Garments of
our elder Brother, to carry away a Bleſſing? the Son of God came down into the
While therefore we are dejected with the Con- World; and the work which he did while he was
ſcience of our own Vileneſs, we have reaſon to in the World; and that, which (in way of Ap-
lift up our heads in the Confidence of that per- plication of it) he ſhall be ever accoinpliſhing,
fect Righteouſneſs which Chriſt is made unto us, till he ſhall deliver up his Mediatory Kingdom
and we are made in him.
into the hands of his Father; in this he begins,
obiet
in this he finiſhes the great Buſineſs of our Sal-
SECT. XV.
vation: For thoſe who in this Life are enlight-
ned by his Wiſdom, juſtified by his Merits, lan-
Chriſt made our Sanétification.
&ified by his Grace, are yet conflicting with ma-
nifold Temptations, and ſtrugling with varieties
T the Bar of Men, many a one is pro- of Miſeries and Dangers, till upon their happy
nounced juſt, who remains inwardly foul Death and glorious Reſurrection, they ſhall be
and guilty ; for the beſt of Men can but judge of fully freed, by their ever-bleſſed and victorious
Things as they appear, not as they are ; but the Redeemer : He therefore, who by vertue of thar
righteous Arbiter of the World declares none heavenly Union, is made unto us of God, Wif-
juſt whom he makes not holy. The ſame Mercy dom, Righteouſneſs, Sanctification ; is alſo upon
therefore that makes Chriſt our Righteouſneſs, the ſame ground, made unto us our full Redemp-
makes him alſo our Sanctification ; of our ſelves, tion. Redemption implies a Captivity: We are
wretched Men, what are we other at our beſt naturally under the woful Bondage of the Law,
than unholy Creatures, full of Pollution and ſpi- of Sin, of Miſeries, of Death: The Law is a
ritual Uncleanneſs? It is his moſt holy Spirit that cruel Exactor ; for it requires of us what we can-
muſt cleanſe us from all the Filthineſs of our Flesh and not now do, and whips us for not doing it; For
Spirit, (2 Cor. 7.1.) and work us daily to further the Law worketh Wrath, (Rom. 4. 15.) and, As many
degrees of Sanctification, (He that bis boly, let him as are of the works of the Law, are under the Curſe,
be holy ftill, Rev. 22. 11.) neither can there be any (Gal. 3. 10.) Sin is a worſe Tyrant than he, and
thing more abhorring from his infinite Juſtice and takes advantage to exerciſe his Cruelty by the
Holineſs, than to juſtify thoſe Souls which lie ftill Law; For when we were in the Flesh, the motion of
hos osd boa toll bus on Sins,
doly SECT. XVI.

CHRIST MYSTICAL.
355

Sins, which were by the Law, did work in our Members neither gives us Poffeffion of them, nor takes away
to bring forth Fruit unto Death, (Rom.7. 5.) Upon the Right and Property of others : Every Man hatla
Sin neceffarily follows Miſery, the forerunner of and muſt have, what by the juſt Laws of Purchaſe
Death ; and Death che upſhot of all Miſeries ; By Gift, or Inhericance, is derived to him ; otherwiſe
one Man, Sin entred into the World, and Death by Sin; there would follow an infinite confuſion in the
end ſo Death paſſed upon all Men, for that all have World ; we could neither enjoy nor give our own ;
finned, (Rom. 5. 12.) From all theſe is Chriſt our and only Will and Might, muſt be the Arbitrators
Redemption; from the Law; For Chriſt hath re of all Mens Eftares; which how unequal it would be,
deemed us from the Curſe of the Law, being made a both Reaſon and Experience can ſufficiently evince,
Curſe for us, (Gal
. 3. 13.) From Sin; for we are This Righe is not for the Deription or Uſurpation of
dead to Sin, but alive unto God through Feſus Chriſt that which Civil Titles have legally put over to others;
our Lord, (Rom. 6. 11.) Sin fall not bave dominion there were no Theft, no Robbery, no Oppreſſion
over you, for ye are not under the Law, but under Grace, in the World, if any Man's Goods might be every
(Rom. 6. 14.) From Death, and therein from all Man's: But for the warrantable and comfortable
Miferies: O Death where is thy Sting? O Grave where enjoying of thoſe earthly Commodities in regard
is thy Victory? The Sting of Death is Six; and the of God, their original Owner, which are by Hu-
Strength of Sin is the Law : But thanks be to God which man Conveyances juftly become ours: The Earth
giverb us Victory through our Lord Feſus Chriſt, (1 Cor is the Lord's, and the fulneſs of it ; in his Right
15. 55, 56, 57.) Now then let the Law do his whatever Parcels do lawfully deſcend unto us, we
worſt, we are not under the Law, but under Grace, may juſtly poſſeſs, as we have them legally made
(Rom. 6. 14.) The caſe therefore is altered betwixt
over to us from the ſecondary and immediate
the Law and us. It is not now a cruel Task-ma- | Owners. There is a Generation of Men who have
fter, to beat us to, and for our work; it is our vainly fanfied the founding of Temporal Domia
School-mafter, to direct, and to whip us unto Chrift: nion in Grace; and have upon this miltaking, out-
It is not a ſevere Judge, to condemn us ; it is a ed the true Heirs as Intruders, and ſcoffed the Juft
friendly Guide to ſet us the way towards Heaven and Godiy in the Poffefſion of wicked Inheritors ;
Let Sin join his Forces together with the Law, they which, whether they be worſe Common-wealths-
cannot prevail to our hurt ; For what the Law could men, or Chriſtians, is to me ueterly uncertain, fure
not do, in that it was weak through the Fleſh, God I am they are Enemies to both; while on the one
fending his own Son in the likeneſs of ſinful Eleph, con- fide, they deſtroy all Civil Propriety and Com-
demned Sin in the Fleſh, that the Righteouſneſs of the Law merce; and on the other, reach the extent of the
might be fulfilled in us, who walk not after the Elefla but Power of Chriſtianity ſo far, as to render it inju-
after the Spirit, (Rom. 8. 3, 4.) Let Death join his rious and deſtructive both to Reaſon and to the
forces with them both, we are yer ſafe; For the Laws of all well-ordered Humanity. Nothing is
Law of the Spirit of Life, hath freed us from the Law of ours by injury and injuſtice, all things are ſo ours,
Sin, and of Death, (Rom. 8. 2.) What can we there that we may with a good Conſcience enjoy them
fore fear, what can we ſuffer, while Chriſt is made as from the hand of a munificent God, when they
our Redemption?
are rightfully eſtated upon us by the lawful Cone
Finally, as thus Chriſt is made unto us Wiſdom, vention or bequeſt of Men. In this regard it is
Righteouſneſs, Sanctification, and Redemption; ſo that a Chriſtian Man is the Lord of the whole
whatſoever elſe he either is, or hath, or doth, by Univerſe, and hath a right to the whole Creation
vertue of this bleſſed Union, becomes ours; he is of God. How can he challenge leſs? He is a Son;
our Riches, (Eph. 1. 7.) our Strength, (Pſal. 27. I. and in that an Heir, and (according to the high
28. 7.) our Glory, (Eph. 1. 18.) our Salvation, Expreſſion of the Holy Ghoft) a Co-heir with
(1 Thef. 5. 9. Iſa. 12. 2.) our All, (Col. 3. 11.) he is Chrift: As therefore we may not be high minded,
all to us; and all is ours in him. min to
but fear; ſo we may not be too low-hearted in the
dunder-valuing of our Condition: In God we are
of 62 RAI SE O T. XVII. Sobe scad do great, how mean foever in our felves : In his Right
the World is ours, whatever pittance we enjoy in
The esternal Privileges of this Union, a right to the our own; how can we go lefs when we are one
Bleſſings of Earth and Heaven. bolold stadwo with him, who is the Poffeffor of Heaven and
perii set to mo Earth?
NO
Rom theſe primary and intrinfecal Privileges - It were but a poor Comfort to us, if by vertue
therefore, flow all thoſe ſecondary and exter of this Union we could only lay claim to all earth-
nal, wherewith we are bleſſed; and therein a right ly Things : Alas, how vain and tranſitory are the
to all the Bleffings of God, both of the right hand beſt of theſe? Periſhing under our hand in the ve-
and of the left, and Intereſt in all the good Things ry uſe of them, and in the mean while how unfa.
both of Earth and Heaven: Hereupon it is that the tisfying in the Fruition ? All this were nothing, if
glorious Angels of Heaven become our Guardians, we had not hereby an intereſt in the beſt of all
keeping us in all our ways, and working ſecretly God's Favours, in the Heaven of Heavens, and the
for our good upon all occafions; that all God's Eternity of that Glory which is there laid up for his
Creatures are at our fervice; that we have a true Saints ; far above the reach of all Human Expref-
fpiritual Title to them; All things are gours (faith fions, or Conceits : It was the Word of him, who
the Apoſtle, (1 Cor. 3. 22, 23.) and ye are Chriſt's, is the eternal Word of his Father ; Father, I will that
and Chriſt God's.
they alſo whom thou haſt given me, be with me where I
But take heed, my Son, of millaying thy Claim am, that they may bebold my Glory which thou haſt givers
to what, and in what manner, thou oughteſt not. me, (John 17. 24.) And not only to be meer Spe-
There is a Civil Righe, that muſt regulate our Pro- ctators, but even Partners of all this celeſtial Bliſs,
priery to shefe earthly Things; our Spiritual Right, I together with himſelf; The Glory which thou gaveſt
Yyyy 2
meg
ng
109 9
356
CHRIST MYSTICAL.

N
we treat.
me, I bave given them, that they may be one, even as | graffed in him, as our Stock, and laid upon him
we are one, John 17. 22. Oh the tranſcendent as a fure Foundation.
and incomprehenſible bleſſedneſs of the Believers,
which even when they enjoy they cannot be able
SECT. XIX. brdo
to utter, for meaſure infinite, for duration eternal!
Oh the inexplicable Joy of the full and everlafting The Union of Chriſt's Members with themſelves : Forf,
accompliſhment of the happy Union of Chriſt and thoſe in Heaven.
the believing ,
Itherto we have treated of
prehenfion!
that we now conſider of it as it ſtands, in relation
SECT. XVIII.
to the Members of his Myſtical Body, one towards
another : For as the Body is united to the Head,
The means by which this Union is wrought. ſo muſt the Members be united to themſelves to
make the Body truly compleat ; thus the Holy
OW that we may look a little further into Ghoſt by his Apoſtle, (1 Cor. 12. 12.) As the Body
the means by which this Union is wrought; is one, and bath many Members, and all the Members of
Know, my Son, that as there are two Perſons be that one Body being many, are one Body, ſo is Cbrift.
twixt whom this Union is made, Chriſt and the From this entire Conjunction of the Members with
Believer ; fo each of them concurs to the happy, each other, ariſes that happy Communion of Saints,
effecting of it; Chriſt, by his Spirit diffuſed thro? which we profefs both to believe and to partake of.
the Hearts of all the Regenerate, giving Life and This Myftical Body of Chriſt is a large one, ex-
Activity to them: The Believer, laying hold by tending it ſelf both to Heaven and Earch; there is
Faith upon Chrift, fo working in him ; and theſe a real Union betwixt all thoſe far-fpread Limbs,
do fo re-act upon each other, that from their mu- between the Saints in Heaven, between the Saints
tual Operation reſults this gracious Union whereof on Earth, between the Saints in Heaven and
Here is a ſpiritual Marriage betwixt Earth.
Chriſt and the Soul: The liking of one part doth We have reaſon to begin at Heaven, thence is
not make up the Match, but the conſent of both the Original of our Union and Bleſſedneſs; there
To this purpoſe Chrift gives his Spirit; the Soul was never place for Diſcord in that Region of Glo-'
plights her Faith: What intereſt have we in Chrift, ry, ſince the rebellious Angels were caſt out thence,
but by his Spirit? What intereſt hath Chriſt in us, The Spirits of juft Men made perfect, (Heb. 12.) muſt
but by our Faith?
needs agree in a perfect Unity; neither can it be
On the one part; He hath given us bis holy Spirit, otherwiſe, for there is but one Will in Heaven;
faith the Apoſtle, (1 Thef. 4. 8.) And in a way of one Scope of the Defires of bleſſed Souls, which is
Correlation, we have received not the Spirit of the the Glory of their God; all the whole Choir fing
World, but the Spirit which is of God, (1 Cor. 2. 12.) one song, and in that one harmonicus Tune of
And this Spirit we have fo received, as that be Hallelujah. We poor parcel-ſainted Souls here on
dwells in us, (Rom. 8. 11. I Cor. 5: 2. Gal. 2. 29.) Earth, profeſs to bend our Eyes directly upon the
and ſo dwells in us, as that we are joined to the ſame holy end, the honour of our Maker and Re-
Lord; and he that is joined to the Lord, is one Spirit. deemer ; but, alas, at our beſt we are drawn to
On the other part, we have acceſs by Faith into look a-ſquint at our own Aims of Profit or Plea-
this Grace wherein we ſtand, and rejoice in hope fure ; we profefs to ſing loud Praiſes unto God, but
of the glory of God, ſo as now the Life that we live it is with many harſh and jarring Notes : Above
in the Fleſh, we live by the Faith of the Son of God, who there is a perfect Accordance in an unanimous glo-
dwells in our Hearts by Faith, (Epheſ. 3. 17.) Otherifying of him that fits upon the Throne for ever :
Grace of Faith (according to St. Peter's Style, (2 Pet. Oh how ye love the Lord all ye bis Saints, (Pſal 31. 23.)
I. 1.) truly precious ; juftly recommended to us by Oh how joyful ye are in Glory, (Pſal. 149. 5.) The
St. Paul (Eph. 6. 16.) above all other Graces incident Heavens shall praiſe thy wonders, O Lord; thy faithful-
into the Soul; as that, which if not alone, yet chiefly nefs alſo in the Congregation of the Saints, (P/al. 89. 5.)
tranfacts all the main Affairs tending to Salvation : Oh what a bleffed Common-wealth is that above!
For Faith is the quickning Grace, (Gal. 2. 20. Rom. The City of the living God, the heavenly Jeruſalem,
1. 17.) the directing Grace, (2 Cor. 5. 7.) the pro-rever at unity with it felf, Pfal. 122. 3.) and therein
tecting Grace, (Epheſ. 6. 16.) the eftabliſhing Grace, innumerable company of Angels, and the general Aſſembly
(Rom. 11. 20. 2 Cor. 1. 24.) the juſtifying Grace, and Church of the Firſt-born, which are written in Hea-
(Rom. 5. I.) the fanctifying and purifying Grace, ven; the Spirits of juſt Men made perfect, and (whom
(Aets 15. 9.) Faith is the Grace that afſents to, ap- they all adore) God the Judge of all
, and Jeſus the
prehends, applies, appropriates Chriſt, (Heb. 11. 1.) Mediator of the New Teſtament, (Heb. 12. 22.) all
and hereupon the uniting Grace, and (which com- theſe as one, as holy: Thoſe twenty thouſand Cha-
prehends all) the faving Grace. If ever therefore riots of Heaven (Pſal. 68. 17.) move all one way;
we look for any Confolation in Chrift, or to have when thofe four Beafts full of Eyes, round about the
any part in this beatifical Union, it muſt be the Throne, give Glory, and Honour, and Thanks to him that
main Care of our Hearts, to make ſure of a lively fits upon the Throne, ſaying, Holy, Holy, Holy Lord Goch
Faith in the Lord Jeſus, to lay faſt hold upon Almighty, which was
, and is, and is to come; then the
him, to claſp him cloſe to us, yea, to receive him four and twenty Elders fall down before him, and caffe
inwardly into our Bofoms; and ſo to make him their Crowns before the Tbrone, (Rev. 4. 6, 7, 8, 9, 10:)
ours
, and our felves his, that we may be joined to No one wears his Crown while the reſt caſt down
him as our Head, eſpouſed to him as our Husband, theirs, all accord in one act of giving Glory to the
incorporated into him as our Nouriſhment, in- Higheſt. After the ſealing of the Tribes, A great
multitude

CHRIST MYSTICAL.
357
multitude, which no Man could number, of all Nations, | mote Regions of the Earth) even thoſe that walka
and Kindreds, and People, and Tongues, ſtood before the with their Feet oppoſite to ours, yet meet with us
Throne, and before the Lamb cloathed with white Robes in the ſame centre of Chriſtian Faith, and make ug
and Palms in their hands, and cried with a loud Voice, one Houſhold of God.
Salvation to our God which fitteth upon the Throne, and Not that we can hope it poſſible that all Chri-
unto the Lamb; and all the Angels ſtood about the Throne, ftians ſhould agree in all Truths; while we are
and about the Elders, and the four Beaſts, and fell before here, our Minds cannot but be more unlike to each
the Throne on their Faces, and worſhipped God, Saying, others, than our Faces; yea, it is a rare ching for
Amen ; Bleſſing, and Glory, and Wiſdom, and Thankſ a Man to hold conſtant to his own Apprehenſions,
giving, and Honour, and Power, and Might, be unto Lord God! what a World do we meet with of
God for ever and ever
, (Rev. 7. 4, 9, 10, 11, 12.) thoſe who miſcal themſelves ſeveral Religions, in-
Lo, thoſe Spirits which here below were habited deed ſeveral Profeſſions of one and the ſame Chri-
with ſeveral Bodies, different in Shapes, Statures, ftianity ? Melchites, Georgians, Marcwites, Jacobites,
Ages, Complections, are now above as one Spirit, Armenians, Abyſimes, Cophti, Neftorian, Ruſſians, Men-
rather diſtinguiſhed than divided, all united in one grellians, and the reſt chat fill up the large Map of
perpetual Adoration and Fruition of the God of Chriſtianography; all which, as while they hold
Spirits, and mutually happy in God, in themſelves, the head Chriſt, they cannot be denied the Privi-
in each other.
lege of his Members, ſo being ſuch they are, or
ſhould be indiffolubly joined together in the unity
SECT. XX.
of Spirit, and maintenance of the Faith which was
once delivered unto the Saints, (F ude 3.) It is
The Union of Chriſt's Members upon Earth: Firſt, in not the variety of By-opinions thar can exclude
matter of Judgment.
them from having their pare in that one Catholick
Church, and their juft claim to the Communion of
UR Copy is fet us above, we labour to take Saints; while they hold the folid and precious
it out here on Earth: What do we but daily Foundation, it is not the Hay or Subble (1 Cor. 3.
pray that the bleſſed Union of Souls, which is emi- 12.) which they lay upon it, that can fet them
nent in that empireal Heaven, may be exemplified off from God or his Church: But in the mean
by us in this Region of Mortality ? For, having time it muſt be granted, that they have much to
through Chriſt an acceſs by one Spirit unto God the Fa-anſwer for to the God of Peace and Unity, wha
ther, being no more Strangers and Foreigners, but Fellow- are ſo much addi&ted to their own Conceits, and
Citizens with the Saints, and of the Houſhold of God, fo indulgent to their own Intereſt, as to raiſe and
(Eph. 2. 18, 19.) We ceaſe not to pray, Thy Will maintain new Doctrines, and to ſet up new Sects
be done in Earth as it is in Heaven, (Mat. 6. 10.) in the Church of Chriſt, varying from the com
Yea, O Saviour, thou who canſt not but be heard, mon and received Truths, labouring to draw Dif-
haft pray'd to thy Father for the Accompliſhment ciples after them, to the great diſtraction of Souls,
of this Union, That they may be one even as we are and ſcandal of Chriſtianity : With which fort of
one, I in them, and thox in me, that they may be per. Diſturbers, I muſt needs ſay, this Age into which
fect in one, (John 17. 22, 23.) What then is this we are fallen, hath been, and is, above all that
Union of the Members of Chriſt here upon Earth, have gone before us, moft miſerably peftered
but a ſpiritual Oneneſs ariſing from an happy Con- What good Soul can be other chan confounded to
ſpiration of their Thoughts and Affections? For hear of, and ſee more than an hundred and four-
whereas there are two main Principles of all Ho ſcore new (and ſome of them dangerous and blaf-
man A&ions and Diſpoſitions, the Brain and the phemous) Opinions, broached and defended in one
Heart, the conjuncture of theſe two cannot but (once famous and unanimous) Church of Chriſt?
produce a perfect Union ; from the one our Who can ſay other, upon the view of theſe wild
Thoughts take their rife, our Affections from the Thoughts, that Gerſon ſaid long ſince, That the
other, in both the Soul puts it ſelf forth upon all World now grown old, is full of doting Fancies ;
matter of Accord or Difference: The Union of if not rather that the World now near his end,
Thoughts is, when we mind the ſame Things, raves and talks nothing but Fancies and Frenzies
when we agree in the ſame Truths : This is the How arbitrary ſoever theſe ſelf-willed Phanaticks
Charge which the Apoſtle of the Gentiles lays upon may think it, to take to themſelves this liberty of
his Corinthians, (1 Cor. 1. 10.) and in their perſons thinking what they liſt, and venting what they
upon all Chriſtians, Now I beſeech you, Brethren, by think, the bleſſed Apoſtle hath long ſince branded
the Name of our Lord Jeſus Chriſt, that ye all ſpeak the them with an heavy Sentence, (Rom. 16. 17.) Now
ſame thing, and that there be no Diviſions among you, I beſeech you, Brethren, mark them which cauſe Divin
but that ye be perfectly joined together in the Same Mind, ſons and offences, contrary to the Doctrine which
and in the ſame Fudgment. And this is no other than bave learned, and avoid them; for they that are ſuch
that one Faith, (Eph. 4. 5.) which makes up the ſerve not our Lord Jeſus Chriſt, but their own Belly, and
one Church of Chriſt upon Earth ; one, both in by good Words and by fair Speeches deceive the Hearts of
reſpect of Times and Places. Of Times, ſo as the the Simple.
Fathers of the firſt World, the Patriarchs of the But notwithſtanding all this hideous variety of
next, and all God's People in their Ages, that vain and heterodoxal Conceptions, he who is the
look'd (together with them) for the Redemption of Truth of God, and the Bridegroom of his Spouſe,
Ifrael, are united with us Chriſtians of the laſt days the Church, hath ſaid, (Cant. 6. 9.) My Dove, my
in the fame Belief, and make up one entire Body undefiled is one ; one in the main, eſſential, funda-
of Chriſt's Catholick Church, (Luke 2. 23.) Of mental Verities neceſſary to Salvation, though dif-
Places, ſo as all thoſe that truly profeſs the Name fering in divers miſ-raiſed Corollaries, inconſequent
of Chriſt (though ſcattered into the fartheſt re- Inferences, unneceſſary Additions, feigned Tradi-
വി
cions,
you

358
CHRIST MYSTICAL.
tions, unwarrantable Practices : The Body is one, . But in caſe there happen to be differences in
though the Garments differ; yea, rather (for moft Opinion, concerning Points not effential, not ne-
of theſe) the Garment is one, but differs in the ceſſary to Salvation, this diverſity may not breed
drefling; handſomly and comly ſet out by one, an Alienation of Affection. That Charity which
diſguiſed by another; neither is it, nor ever shall can cover a multitude of Sins, may much more
be, in the power of all the Fiends of Hell, the pro- cover many ſmall Diffentions of Judgment: We
feſſed Make-bates of the World, to make God's cannot hope to be all, and at all times equally en-
Church other than one; which were indeed ut- lighened; at how many and great Weakneffes of
terly to extinguiſh and reduce it to nothing, for Judgment did it pleaſe our merciful Saviour to
the Unity and Encity of the Church can no more connive in his Domeftick Diſciples? They that had
be divided than it ſelf. It were no leſs than Blaf. ſo long late at the ſacred Feet of him thac fpake
phemy, to faſten upon the chaft and moſt holy | as never Man ſpake, were yet to feek of thoſe
Husband of the Church, any other than one Spouſe: Scriptures, which had ſo clearly forecold his Re-
In the Inſtitution of Marriage did he not make one? yet furrection ; (John 20. 9.) and after that were at
bad be the reſidue of the Spirit ; and wherefore one? that a fault for the manner of his Kingdom ; (A&ts I.
be might ſeek a gödly Seed, (Mal
. 2. 15.) That which 6.) yet he that breaks not the bruifed Reed, nor
he ordained for us, ſhall not the holy God much quenches che ſmoking Flax, falls not harſhly upon
more obſerve in his own heavenly Match with them for ſo foul an Error, and Ignorance, but
his Church? Here is then one Lord, one Faith, one entertains them with all loving Reſpect, not as Fol-
Baptiſm; one Baptiſm by which we enter into the lowers only, but as Friends, (Fohn 15. 15.) And
Church, one Faith which we profeſs in the Church, his great Apoſtle, after he had ſpent himſelf in his
and one Lord whom we ferve, and who is the unweariable Endeavours upon God's Church, and
Head and Husband of the Church. il that had ſown the Seeds of wholſome and ſaving Do-
udo ctrine every where, what rank and noiſome Weeds
S E C T. XXI.
be of erroneous Opinions roſe up under his hand,
iniron in the Churches of Corinth, Galatia, Epheſus, Coloſs,
The Union of Chriſtians in Matter of Affection. Philippi, and Theſſalonica ? Theſe he labours to rood
our, with much Zeal, with no Bitterneſs; fo op-
H.
ow much therefore doth it concern us, pofing the Errors, as not alienating his Affection
that we who are united in ore common Be- from the Churches; theſe, thefe muſt be our Pre-
lief, ſhould be much more united in Affection, That cedents, purſuing that Charge of the prime Apo-
where there is one way there ſhould be much more one itle, (1 Pet. 3. 8.) Finally, be ye all of one mind,
heart, (Jer
. 32. 39.). This is fo juſtly fuppoſed, baving Compaſſion one of another, love as Brethren, be
that the Prophet ( Amos 3. 3.) queſtions, Can two pitiful, be courteous : And that paflionate and adju-
walk together except they be agreed ? If we walk toge- ring Obſtetation of the Apoſtle (Phil. 2. 1, 2.) of
ther in our Judgments, we cannot but accord in the Gentiles, If there be any Conſolation in Chriſt
, if
our Wills: This was the Praiſe of the Primitive any Comfort of Love, if any Fellowship of the Spirit,
Chriſtians, and the Pattern of their Succeffors, if any Bowvels and Mercies; Fulfil ye my Foy, that je
The multitude of them that believed were of one heart be like minded, having the ſame Love, being of one ac-
and of one Soul, (Acts 4. 32.) Yea, this is the Licord, of one mind.
very which our Lord and Saviour made choice of, This is it that gives Beauty, Strength, Glory to
whereby his menial Servants ſhould be known and the Church of God upon Earth, and brings it
diſtinguiſhed, By this fall all Men know that he be neareſt to the reſemblance of that triumphant part
my Diſciples, if ye have love to one another, (Fohn 13. above, where there is all perfeâion of Love and
35.) In vain ſhall any Man pretend to a Diſciple- Concord; in imitation whereof the Pfalmift ſweet-
thip, if he do not make it good by his Love to all ly, Bebold, how good and joyful a thing it is Brethren,
the Family of Chriſt. The whole Church is the to dwell together in Unity! (Pſal. 133. 1.)
ſpiricual Temple of God, every Believer is a living og sol q tos sus nod nicidio
Stone laid in thoſe facred Walls; what is our oiz UNT SECT. XXII.A to 1973
Chriſtian Love but the Mortar or Cement where Temat w portuor
by theſe Stones are faſt joined together to make A Complaint of Diviſions, and, notwithſtanding them,
up this heavenly Building? Without which, that can Aſſertion of Unity. to slog A sds asiswa
precious Fabrick could not hold long together, but
would be lubjeđ to diſ jointing by thofe violen
: S See the manifold and grievous Diffractions of
Tempefts of Oppoſition, wherewith it is common-
ly beaten upon : There is no place for any looſe the Church of Chriſt, both in Judgment and
Stone in God's Edifice; the whole Church is one Affection. Wo is me, into how many thouſand
entire Body, all the Limbs muſt be held together pieces is the ſeamleſs Coat of our Saviour rene?
by the Ligaments of Chriſtian-Love; if any one Yea, into what numberlefs Atoms is the precious
will be fevered, and affect to fubfift of it felf, it Body of Chriſt torn and minced? There are more
hath loft his place in the Body ; thus the Apoſtle, Religions, than Nations upon Earth; and in each
(Ephef. 4.15, 16.) That we being ſincere in love, may Religion, as many different Conceits, as Men. If
grow up into him in all things, which is the Head, even Saint Paul, when his Corinthians did but ſay, I am of
Cbrift ; from whom the whole Body fitly joined together, Paul, I am of Apollos, I am of Cephas, could ask, Is
and compacted by that which every joint ſupplieth, accord- Chriſt divided? (1 Cor. 1. 12, 13.) When there
ing to the effe&teal working in the meaſure of every part, I was only an emulatory magnifying of their own
makeb increaſe of the Body, unto the edifying of it ſelf | Teachers, (though agreeing and orchodox) what
in love.
(think we) would he now ſay, if he faw hundreds
int of Sect-maſters, and Hereſiarchs (ſome of them op-
poſite

CHRIST MYSTICA L.
359
poſite to other, all to the Truth) applauded by their good Fellowſhip in all the Saints of God: They hace
credulous and divided Followers? All of them claim a Propriety of Paſſions, Rejoice with them that rejaice,
ing Chrift for theirs, and denying him to their Gain- and weep with them that weep, (Rom. 12. 15.). Their
ſayers; would he not ask, Is Chriſt multiplied? Is Affections are not more communicative than their
Chrift' ſub-divided? Is Chriſt ſhred into Infinites? Gifts and Graces; thoſe, as they are beſtowed with
O God! what is become of Chriſtianity? How do an Intuition of the common Good, ſo they are im-
Evil Spirits and Men labour to deſtroy that Creed provided; Wherefore hath this Man quickneſs of
which we have always conſtantly profeſſed? For, Wit, that Man depth of Judgment; this, heat of
if we ſee up more Chrifts, where is that one? And Zeal; that, power of Elocution; this, Skill; thar,
if we give way to theſe infinite Diſtractions, where Experience; this, Authoricy; that, Serength; bue
is the Communion of Saints ? But be not too much that all ſhould be laid together for the railing of
diſmaid, my Son; notwithſtanding all theſe cold the common Stock? How rich therefore is every
diſheartnings, take Courage to thy ſelf: He that is Chriſtian Soul, that is not only furniſhed with its
Truth it ſelf hach ſaid, The Gates of Hell ſhall not prer own Graces, but hath a ſpecial Intereſt in all the
'vail againſt his Church, (Matth. 16. 18.) In ſpight of excellent Gifts of all the moſt eminent Servants of
all Devils
, there ſhall be Saints, and thoſe are, and God through the whole World ? Surely he cannot
fhall be, as the Scales of the Leviathan, whoſe ſtrong be poor, while there is any ſpiritual Wealth in the
pieces of Shields are bis pride ſhut up together, as with a Church of God upon Earth.
cloſe Seal; one is ſo near to another, that no Air can come Neither are or can theſe Gifts be in the danger of
betwixt them; They are joined one to another, they ſtick to- Concealment; they are ftill put forth for the publick
gether, that tbey cannot be fundred, (Feb 41.15,16,17.) | Advantage: As therefore no true Chriſtian is his
in all the main Principles of Religion, there is an own Man; ſo he freely lays out himſelf by Exami-
univerſal and unanimous Conſent of all Chriſtians, ple, by Admonition, by Exhortation, by Conſola-
and theſe are they that conſtitute a Church: Thoſe rion, by Prayer, for the univerſal Benefit of all his
that agree in cheſe, Chriſt is pleaſed to admit (for Fellow-Members; By Example, which is not a lic-
matter of Doctrine) as Members of that Body, tle winning and prevalene; Let your Light ſo ſhine be-
whereof he is che Head: And if they admit not of fore Men, that they may ſee your good works, and glorify
each other as ſuch, the Fault is in the uncharitable- your Father which is in Heaven, faith our Saviour in
neſs of the Refuſers
, no leſs than in the Error of the his Sermon upon the Mount, (Mat. 5. 16.) And his
Refuſed: And if any vain and looſe Straglers will great Apoſtle feconds his Charge to his Philippians,
needs fever themſelves, and wilfully chooſe to go (Phil. 2. 15, 16.) That ye may be blamleſs and barmleſs,
ways of their own; let them know that the Uni- the Sons of God, without rebuke, in the midſt of a crooked
on of Chriſt's Church ſhall conſiſt entire without and perverſe Nation, among whom ye ſhine as Lights in
them; this great Ocean will be one Collection of the World, bolding forth the Word of Life. Lo, che
Waters, when thefe drops are loſt in the duſt: In World fies in Darkneſs, and either ſtirs not,
the mean time it highly concerns all that wilh well moves with danger; good Example is a Light to
to the facred Name of Chriſt, To labour to keep the their Feer, which directs them to walk in the ways
Unity of the Spirit in the Bond of Peace, (Eph. 4. 3.) of God, without erring, without ſtumbling; ſo as
And to renew and continue the Prayer of the Apo- the good Man's Actions are ſo many Copies for
file for all the Profeſſors of Chriſtianity ; Now the Novices to take out, no leſs inftrucive than the
God of Patience and Conſolation, grant you to be like wiſeft Mens Precepts. By Admonition, the Sinner
minded one towards another, according to Chriſt Jeſus; is in danger of drowning; ſeaſonable Admonition
That ye may with one Mind, and one Mouth glorify God, is an hand reach'd out, that lays hold on him now
éven the Father of our Lord Jeſus Chrift, (Rom. 15. ſinking, and draws him up to the ſhore: The Sinner
порта
5, 6.) we
is already in the Fire, ſeaſonable Admonition fnac-
vil bns 5 (1769 gangedal 1009
ches him out from the everlaſting Burnings, (Fude,
W svedo 915 SÉCT. XXIII.
TUO ada v. 23.) The charitable Chriftian may not forbear
and how
Zots
olidw 193
this (oftimes thankleſs, but) álways neceſſary and
The neceſſary Effects and Fruits of this Union of Chriſtian profitable Dury, Thou ſhalt not bate thy Brother in thiy
Hearts.
heart ; thou ſhalt in any wiſe rebuke thy Neighbour, and
not suffer Sin upon him, (Lev. 19.17.)
AR be it from us to think this Union of the By Exhortation ; The Fire of God's Spirit with-
Hearts of God's Saints upon Earth can be idle in us is ſubject to many damps and dangers of
and ineffectual; but where ever it is, it puts forth quenching; ſeaſonable Exhortation blows it up, and
it felf in a like Affectedneſs of Diſpoſition, into an quickens thoſe Sparks of good Motions to a perfect
improvement of Gifts into a Communication of Flame. Even the beſt of us lies open to a certain
outward Bleſſings, to the benefit of that happy Con- deadneſs and obdareneſs of Heart; ſeaſonable Ex-
ſociation.
hortation ſhakes off this peril, and keeps the Heart
We cannot be ſingle in our Affections, if we be in an holy Tenderneſs, and whether awful, or
Limbs of a Chriſtian Community; What Member chearful Diſpoſition ; Exhort one another daily, while
of the Body can complain, ſo as the reſt ſhall riot it is called to day, leſt any of you be bardened through the
feel it? Even the Head and Heart are in pain, deceitfulneſs of Sin, (Heb. 3. 13.)
when a Joint of the leaſt Toe ſuffers; no Chriſtian By Confolation; We are all naturally ſubject to
can be afflicted alone: It is not Saint Paul's Cafe droop under the preſſure of Afflictions ; ſeaſonable
only, Who is weak, and I am not weak ? Who is offend Comforts life and ſtay us up: It is a fad Complaint
ed, and I burn not? (2 Cor. 11. 29.) Our Shoulders that the Church makes in the Lamentations, (Lament.
are not our own, we muſt bear one anothers Bur- 1. 21.) They have heard that I figh; there is none to
thens, (Gal. 6. 2.) There is a better kind of ſpiritual comfort me, and David (Pſal. 69. 20.) lets the fame
D 225000
ISBN
Ous C
mournful
F

360
CHRIST MYSTICA L.
thren.
away unbleſſed,
mournful Dirty upon his Sheſhannim; Reproach hath of the weak Returns we are able to make to them
broken
my Heart, and I am full of beavineſs; and I look- again. Let no Man think, that becauſe thoſe
ed for some to take pity, and there was none; and for bleſſed Souls are out of ſight, far diſtant in anos
Comforters, but I found none. Wherefore hath God ther World, and we are here toyling in a Vale
given to Men the Tongue of the Learned, but of Tears, we have therefore loſt all mutual regard
that they might know to ſpeak a word in feaſon to each other; no, there is ſtill, and ever will be,
to him that is weary? (Isa. 5o. 3.) That they may la ſecret, but unfailing Correſpondence between
ſtrengthen the weak bands, and confirm the feeble knees, Heaven and Earth. The preſent Happineſs of
and Say to them that are of a fearful heart, Be ſtrong, thoſe heavenly Citizens cannot have abated ought
fear not, (Iſa. 35. 3.) The charge that our Savi- of their Knowlege and Charity, but muſt needs
our gives to Peter, (Luke 22. 32.) holds univerſal- have raiſed them to an higher pitch of both:
ly, Thou, when thou art converted, ſtrengthen thy Bre- They therefore who are now glorious Compre-
henſors, cannot but in a generality retain the
By Prayer ; So as each Member of Chriſt's Notice of the fad Condition of us poor Travel-
Church ſues for all, neither can any one be ſhut lers here below, panting towards our Reft coge-
out from partaking the Benefit of the Devother with them, and in common with for the
tions of all God's Saints upon Earth: There is happy Conſummation of this our weary Pilgri-
a certain fpiritual Traffick of Piecy betwixt all mage, in the fruition of their Glory: That they
God's Children, wherein they exchange Prayers have any perſpective whereby they can ſee down
with each other, not regarding Number ſo much into our particular Wants, is that which we find
as Weight. Am I weak in Spirit, and faint in no ground to believe : It is enough that they
my Supplications? I have no leſs fhare in the have an univerſal Apprehenſion of the Eftate of
moſt fervent Prayers of the holieſt Suppliants, Chriſt's warfaring Church upon the Face of the
than in my own; all the Vigour that is in the moſt Earth, (Rev. 6. 10.) and Fellow-Members of the
ardent Hearts, ſupplies my Defects; while there fame Myſtical Body, long for a perfe& Glorificati-
is Life in their faithful Devotions, I cannot go on of the whole.
As for us wretched Pilgrims, that are yet lefe
LaAly, Where there is a Communion of inward here below to tug, with many Difficulties, we
Graces and ſpiritual Services, there muſt needs be cannot forget that better half of us that is now
much more a Communication of outward and triumphant in Glory : Oh ye bleſſed Saints above,
temporal good Things as juft Occaſion requireth. we honour your Memories ſo far as we ought,
Away with thoſe Dotages of Platonical, or Ana we do with Praiſe recount your Vertues, we mag-
baptiſtical Communities; Let Proprieties be, as they nify your Victories, we bleſs God for your happy
ought, conſtantly fixed where the Laws and Ci- Exemption from the Miſery of this world, and
vil Right have placed them, but let the uſe of for your eftating in that bleſſed Immortality, we
theſe ourward Bleſſings be managed and command-imitate your holy Examples, we long and pray
ed by the Neceſſities of our Brethren ; With-bold for an happy Confociation with you; we dare not
not thy Goods from the Owners thereof, when it is in raiſe Temples, dedicate Altars, direct Prayers to
the power of the band to do it : Say not unto thy you; we dare not, finally, offer any thing to you
Neigbbour, Go, and come again to morrow, and I will which you are unwilling to receive, nor put any
give it, when thou haft it by thee, (Prov. 3. 27, 28.) thing upon you which you would diſclaim as pre-
Theſe temporal Things were given us not to en- judicial to your Creator and Redeemer. It is
groſs, and hoard up ſuperfluouſly, but to diſtri- | abundant Comfort to us, that ſome part of us
bute and diſpence; As we therefore have opportu- is in the fruition of that Glory, whereto we (the
nity, let us do good unto all Men, eſpecially them who other poor labouring part) deſire and ſtrive to af-
are of the houſhold of Faitb, (Gal. 6. 10.)
pire; that our Head and shoulders are above Wa-
Such then is the Union of God's Children here ter, while the other Limbs are yet wading thro'
on Earth, both in matter of Judgment and Af- the Stream.
fection; and the beneficial Improvement of that
Affe&tion, whether in ſpiritual Gifts, or good Of-
fices, or communicating of our earthly Subſtance, to noi USB de MAYI 9d SA
SECT. XXV..
where the Heart is one, none of theſe can be A Recapitulation and Sum of the whole Treatiſe.
wanting; and where they all are, there is an hap-
THE
py Communion of Saints.
alisqe sladi analimp
novila
323 S 01
odio OTTO wind up all : My Son, if ever thou look
i sidsmode SECT. XXIV. bus lensab
for found Comfort on Earth, and Salva-
Secondo le mois anos tion in Heaven, unglue thy ſelf from the World,
The Union of the Saints on Earth, with thoſe in Hea- and Saviour, Jeſus Chrift ; leave not till thou find-
eſt thy ſelf firmly united to him, ſo as thou art
de sol become a Limb of that Body whereof he is Head,
A rious Saints in Heaven, and an Union
S there is a perfe&t Union betwixt the glo- a Spouſe of that Husband, a Branch of that Stem,
Union a Stone laid upon that Foundation ; look there-
(though imperfe&) betwixt the Saints on Earth, fore for any Bleſſing out of him, and in, and
lo there is an Union partly perfect, and partly by, and from him look for all Bleſſings; let him
imperfect, between the Saints in Heaven and the be thy Life, and wish not to live longer than
Saints below, upon Earth; perfect in reſpect of thou art quickned by him; find him thy Wif-
choſe glorified Saints above, imperfect in refpe& dom, Righteouſneſs, San&tification, Redemption;
chy
ven.

CHRIST MYSTICAL.
361
Nier. Zanch.
thy Riches, thy Strength, thy Glory: Apply unto unite thee to his Body, the Church, both in
thy ſelf all that thy Saviour is, or Earth, and Heaven; hold ever an inviolable Com-
hath done; wouldft thou have the munion with that holy and bleſſed Fraternity.
doc.com. 8. de Graces of God's Spirit ? Fetch them Sever not thy felf from it, either in Judgment or
Symbolo Apoft. from his Anointing ; Wouldſt thou Affection : Make account there is not one of
have Power againt ſpiritual Ene-God's Saints upon Earth, but hath a Propriety in
mies? Fetch it from his Soveraignty; Wouldft thee, and thou mayết challenge the fame in each
thou have Redemption? Fetch it from his Paf- of them; fo as thou canſt not but be ſenſible of
fion? Wouldſt thou have Abſolution ? Fetch it their Paffions, and be freely communicative of
from his perfect Innocence; Freedom from the all thy Graces, and all ſerviceable Offices; by Ex-
Curſe? Fetch it from his Croſs; Satisfaction ? ample, Admonition, Exhortation, Confolation,
Fetch it from his Sacrifice; Cleanſing from Sin? Prayer, Beneficence, for the good of that facred
Fetch it from his Blood; Mortification? Fetch it Community.
from his Grave; Newneſs of Life? Fetch it from And when thou raiſeft up thine Eyes to Hea-
his Reſurrection; Right to Heaven? Fetch it from ven, think of that glorious Society of bleſſed
his Purchaſe ; Audience in all thy Suits? Fetch it Saints, who are gone before thee, and are now
from his Interceffion; Wouldſt thou have Salva chere triumphing, and reigning in eternal and
tion? Fetch it from his Seffion at the right hand incomprehenſible Glory; bleſs God for them, and
of Majeſty ; wouldſt thou have All ? Fetch it with thy ſelf with them, tread in their holy
from him who is one Lord, one God and Father of Steps, and be ambitious of that Crown of Glo
all, who is above all, through all, and in all
; (Eph. ry and Immortality, which thou ſeeſt ſhining on
4. 5, 6.) And as thy Faith ſhall thus intereſs their Heads.
thee in Chriſt, thy Head ; fo let thy Charity
et i 2011 oglan and soz
sto
20
olu
Dado Post a home I.392
Statements
Susula
eno od lot or A
Moni Bolo
blogd bowy Gold
Sono dud dgmor i siyada
so you can i to morint sels ordo LA O TAI
possil alal on building inilaid 62 106 os doidi i gadw
de dialmented snobbet ott ni) w wodi yong
osoba A adolva Obert ou de 20 3inded
bis 2002 w obsady Ministre to bio Item 20 79110
Suodao das ad Bende doit do 30 voor onze
moda
ART wollen, Odont besoni sonovio (1) blou
bylo por nomo son dis son pour rodi s po 15 ubaow
bus bibendolo bio slud oblietabia amb Wrold vodou
Wadagnosiszolgu sve onostibles codes solen og det
ob 18.00 all oured owl cheval a oy aldilogi tedeno
AS nogu ish bas islas dgis van ons moto vda yorit 1990
10) Voipato brandslaget od sorte leiden toegelwani so
balozi Zzzzo di prevelada AN
om , bag wel eerde
led lys sorts only top vlod sd
O Seite
Ce banale:70) balold be able start a od
the 356
olisme sud on
PS TO Elsa baboy at hun bruggoda dh
And I feel sol yd ma s269798 do 20
sont tous. TomTom
El Hol Woo bolo de la moda
to por
362
i thod donors who did 07 sol stien te wisq yola
de vida
-100 widHoivat sy blod en bas dina
battaid.busyonlar show ho Sai பலம் பனை தாம் பா
Bu ni 9019 at molt de son
Slowenien
Bu yon seri dhe A Nosa Sangige, bora
Holy
RAPTURE:
DETTE
aydo bdsm
branila to boogsalt pepe
OR, A
PATHETICAL MEDITATION
Of the LOVE of CHRIST.
bretto
nogle
The Contents.
Seet, 1.
"T
He Love of Chriſt bow palling Know- | Sect, 8. His Lave in giving us the Guard of bis Ana
lege, how free, of us before we were. gelse
Sect. 2. How free, of us that had made our felves Sect. 9. His Love in giving us his Holy Spirit.
vile and miſerable.
Sect. 10. Our Senſe and Improvement of Chriſt's Love
Se&. 3. How yet free, of us that were profeſſed Ene in all the former particulars, and firſt in reſpect of
mies.
the inequality of our Perſons.
Sect. The wonderful Effects of the Love of Chriſt : Sect. Ir. A further Improvement of our Love to Chrift,
1. His Incarnation.
in reſpect of our unwortbineſs, and of bis Sufferings
Sect. 5. 2. His Love in bis Sufferings.
and Glory prepared for us.
Sect. 6. 3. His Love in what he hath done for us, Sect. 12. The Improvement of our Love to Chriſt for
and, 1. In preparing Heaven for us from Eter the Mercy of bis deliverance, of the Tuition of bis
nity.
Angels, of the powerful working of his good. Spirit
Sect. 7. His Love in our Redemption from Death and for the Accompliſhment of our Salvation.
Hell,
W
SECT. I.
but how much thou haſt loved us is paſt the Com-
prehenſion of Angels: Thoſe glorious Spirits, as
The Love of Chriſt how paſſing Knowledge, how free, of they deſire to look into the deep Myſtery of our
us before we were.
Redemption, ſo they wonder to behold that divine
Love whereby it is wrought, but they can no more
HAT is it, o bleffed Apoſtle, reach to the bottom of it, than they can affect to
what is it, for which thou doft fo be infinite. For, ſurely no leſs than an endleſs
earneſtly bow thy Knees (in the Line can ſerve to faddom a bottomleſs Depth:
behalf of thine Epheſians) unto the Such, O Saviour, is the Abyſs of thy Love to mi-
Father of our Lord Jeſus Chriſt Even this, that ferable Man: Alas, what do we poor wretched
they may know the Love of Chriſt which paffeth Duſt of the Earth go about to meaſure it by the
Knowledge, (Eph. 3. 14, 19.) Give me leave firſt Spans and Inches of our ſhallow Thoughts? Far,
to wonder at thy Suit, and then much more at far be fuch Preſumption from us; only admit us,
what thou ſueſt for : Were thine Affections raiſed bleſſed Lord, to look at, to admire and adore
ſo high to thine Epheſians, that thou ſhouldſt crave that which we give up for incomprehenſible : What
for them impofſible Favours? Did thy Love ſo far fhall we then ſay to this Love, o dear Jeſu, both
over-Shoot thy Reaſon, as to pray they might at as thine, and as caft upon us ? All earthly Love
tain to the Knowlege of that which cannot be ſuppoſeth ſome kind of equality (or proportion
known? It is the Love of Chriſt which thou wiſh at leaſt) betwixt the Perſon that loves, and is
eft they may know, and it is that Love which loved, here is none at all; fo as (which is part
thou ſayeſt is paft all Knowlege; what ſhall we wonder) extreams meet without a mean : Far, lo
ſay to this? Is it for that there may be holy thou, who are the eternal and abſolute Being, God
Ambitions of thoſe heights of Grace which we bleſſed for ever, lovedſt me that had no Be-
can never hope actually to attain? Or is it rathering at all; thou lovedſt me both when I was
that thou ſuppoſeſt and prayeft they may reach to not, and could never have been but by thee: It
the Knowlege of that Love, the Meaſure whereof was from thy Love that I had any Being at all,
they could never aſpire to know? Surely fo it is, much more that when thou hadít given me a Being,
o bleſſed Jeſu; that thou haſt loved us we know, thou ſhouldſt follow me with ſucceeding Mercies ;
who


of the Love of Chriſt.
363
: o To
Y
who but thou (who art infinite in Goodneſs)
would love that which is not ? Our poor ſenſual
SECT. III.
Love is drawn from us by the fight of a Face or
Picture, neither is ever raiſed but upon fome plea How get free of us that were profeſſed Enemiese
ſing Motive; thou wouldſt make that which thou
would love, and would love that which thouTHE common Diſpoſition of Men pretends
to a kind of Juſtice in giving Men their
ſo gracious, as this of thine? Who can be capable own; ſo as they will repay Love for Love, and
to love us but Men or Angels ? Men love us be think they may for Hatred return Enmity : Nature
cauſe they ſee ſomething in us which they think it ſelf then teacheth us to love our Friends, it is
amiable, Angels love us becauſe thou doſt ſo; but only Grace that can love an Enemy: But, as of
why doſt thou (O bleſſed Lord) love us, but be. Injuries fo of Enmicies thereupon grounded, there
cauſe thou wouldeſt? There can be no cauſe of are certain degrees, ſome are ſlight and trivial,
thy Will, which is the cauſe of all things : Even ſome main and capital : If a Man do but ſcratch
fo, Lord, ſince this Love did riſe only from thee, my Face, or give ſome light daſh to my Fame, it is
let the Praiſe and Glory of it reft only in thee. no great maſtery upon ſubmiſſion to receive ſuch an
Offender to favour; but if he have endeavoured to
SECT. II.
ruin my Eftate, to wound my Reputation, to cut
my Throat, not only to pardon this Man, but to
How free of us that bad made our ſelves vile and miſe- hug him in my Arms, to lodge him in my Bofom
rable.
as my entire Friend, this would be no other than
an high improvement of my Charity. O Lord Je-
ET more, Lord, we had left our felves befu, what was I but the worſt of Enemies when
fore we were, and having forfeited what we thou vouchſafeft to embrace me with thy loving
ſhould be, had made our felves perfectly miſerable; Mercy; how had I ſhamefully rebelled againft thee,
even when we were worſe than nothing thou and yielded up all my Members as Inſtruments of
wouldeſt love us: Was there ever any Eye ena- Unrighteouſneſs and Sin? How had I crucified
moured of Deformity? Can there be any bodily thee, the Lord of Life? How had I done little
Deformity comparable to that of Sin? Yet, Lord, other than trod under foot the bleſſed Son of God,
when Sin had made us abominably loachfom, didft and counted the Blood of the Covenant an unholy
thou caſt thy Love upon us : A little fcurf of Le-thing? How had I in ſome fore done deſpight un-
profy, or ſome few naſty ſpots of Morphew, or to the Spirit of Grace? Yet even then, in deſpight
but ſome unfavoury Sent ſets us off, and turns our of all my moſt odious unworthineſs, didit chou
Love into Deteftation,
ſpread thine Arms to receive me, yea, thou open-
But for thee ( God) when we were become as eft thy Heart to let me in : O Love, palling not
foul and as ugly as Sin could make us, even then Knowlege only, but Wonder alſo! O Mercy, not
was thy Love enflamed towards us; even when we incident into any thing leſs than infinite, nor by
were weltring in our blood, thou ſaidft
, Live, and any thing leſs comprehenſible!
waſhedft, and anointedit us, and cloathedſt us with
a broidered Work, and deckedft us with Orna-
-459190 SECT. IV.
ments, and graciouſly eſpouſedſt us to thy felf,
and receivedit us into thine own Bofom : Lord, The wonderful Effects of the Love of Chrit: His Incara
what is Man that thou art thus mindful of him, and nation.
the Son of Man that thou thus viſiteſt him? Oh what
are we in compariſon of thine once-glorious An UT,
of thy I
never to be looſed from thoſe everlaſting Chains, fects and improvement of thy divine Favours, and
wherein they are reſerved to the Judgment of the fee what thy Love hath drawn from thee towards
great day : Whence is it then, O Saviour, whence the Sons of Men, how am I loft in a juſt Amaze-
is it that thou haft ſhut up thy Mercy from thoſe ment? It is that which fetched thee down from
thy more excellent Creatures, and haft extended it the Glory of the higheſt Heavens, from the Boſom
to us vile and ſinful Duft? Whence, but that thou of thine eternal Father to this lower World, the
wouldft love Man becauſe thou wouldſt? Alas, it Region of Sorrow and Death: It is that which (to
is diſcouragement enough to our feeble Friendſhip, the wonder of Angels) cloathed thee with this
that he to whom we wilhed well is miferable : Our Fleſh of ours, and brought thee (who thoughtft it
Love doth gladly attend upon and enjoy his Pro no Robbery to be equal with God) to an Eſtate
ſperity ; but when his Eftate is utterly ſunk, and lower than thine own Creatures. Oh Mercy tran-
his Perſon expoſed to Contempt and Ignominy, fcending the Admiration of all the glorious Spirits
yea, to Torture and Death, who is there that will of Heaven, that God would be incarnate! Surely,
rhen put forth himſelf to own a forlorn and periſh that all thoſe Celeſtial Powers ſhould be brought
ing Friend? But for thee, O bleſſed Jeſu, ſo ardent to either Worms or Nothing, that all this goodly
was thy Love to us, that it was not in the power Frame of Creation ſhould run back into its first
of our extream Miſery to abate it ; yea ſo, as that Confufion, or be reduced to one ſingle Atom, it is
the deploredneſs of our Condition did but heigh- not ſo high a wonder as for God to become Man;
ten that holy Flame: What ſpeak 1 of Shame or thoſe Changes (though the higheſt Nature is ca
Sufferings? Hell it ſelf could not keep thee off pable of) are yet but of Things finite; this is of
from us ; even from that Pit of eternal Perdition an infinite Subject, with which the moft excellent
didft thou fetch our condemned Souls, and haft of finite Things can hold no proportion : Oh the
contrarily vouchſafed to put us into a State of ever- great Myſtery of Godlineſs, God manifeſted in the
laſting Bleſſedneſs.
Z. z 2 z 2
Fleſh,

364
A Pathetical Meditation
vin ROV
for us, the
Fleſh, and feen of Angels! Thoſe heavenly Spirits | fom of thy Church ; thee, who madeſt the Hea-
had ever ſince they were made feen his moſt glorious ven of heavens, bufily working in the homely
Deity, and adored him as their omnipotent Crea- Trade of a Foſter-Father ; thee, who commandedit
tor ; but to ſee that God of Spirits inveſted with the Devils to their Chains, tranſported and tempt-
Fleſh, was ſuch a Wonder as had been enough (if ed with that foul Spirit; thee, who art God all-fuf-
their 'Nature could have been capable of it) to have ficient, expoſed to Hunger, Thirft
, Wearineſs
,
altoniſhed even Glory it felf; and whether to ſee him Danger, Contempt, Poverty, Revilings, Scourg-
that was their God fo humbled below themſelves, ings, Perfecution; thee, who art the jaft Judge of
or to ſee Humanity thus advanced above them all the World, accuſed and condemned; thee, who
ſelves, were the greater Wonder to them, they on- art the Lord of Life, dying upon the Tree of Shame
ly know : It was your fooliſh Miſprifion, o ye ig- and Curſe; thee, who are the eternal Son of God,
norant Lyſtrians, that you took the Servants for the ſtrugling with thy Father's Wrath; thee, who hadit
Maſter; here only is it verified (which you fuppo faid, I and my father are one, ſweating drops of
ſed) that God is come down to us in the likeneſs Blood in thine Agony, and crying out on the
of Man, and as Man, converſed with Men: What Croſs
, My God, my God, why haft thou forſaken me?
a diſparagement do we think it was for the great Thee, who haft the Keys of Hell, and of Death,
Monarch of Babylon, for ſeven years together as a lying ſealed up in another Man's Grave? Oh Savi
Bealt, to converſe with the Beaſts of the Field ? our, whether hath thy Love to Mankind carried
Yer, alas, Beaſts and Men are Fellow-Creatures, thee? What Sighs, and Groans, and Tears, and
made of one Earth, drawing in the fame Air, re- Blood haft thou ſpent upon us wretched Men?
turning (for their bodily part) to the fame Duft, How dear a Price haft thou paid for our Ranſom?
fymbolizing in many Qualities, and in ſome mu- What Raptures of Spirit can be ſufficient for the
tually tranfcending each others; fo as here may Admiration of thy ſo infinite Mercy? Be thou
feem to be ſome Terms of a tolerable Proportion, ſwallowed up, O my Soul, in this depth of divine
ſince many.
Men are in diſpoſition too like unto Love; and hate to ſpend thy Thoughts any more
Beafts, and ſome Beaſts are in outward ſhape fome- upon the baſe Objects of this wretched World,
what like unto Men: But for him that was, and when thou haft ſuch a Saviour to take them up.
is, God bleſſed for ever, eternal, infinite, incom-
Olow
prehenſible, to put on Fleſh, and become a Man Blond yne od SECT. VI. otsd to bem
amongit Men, was to ſtoop below all poffible Dif-body
105 1020
parities that Heaven and Earth can afford : Oh Sa- His Love in preparing Heaven for us. 2 nədlw
loud
viour, the lower thine Abaſement was for
to Doria
higher was the Pitch of thy divine Love to us.
BY
DUT, O bleſſed Jefu, if from what thou haft
ſuffered for me, I ſhall caft mine Eyes upon
SECT. V.
siis on what thou haft done for my Soul, how is my
9 pils heart divided betwixt the wonders of both; and
Home His Love in his Sufferings. no spatwon may as ſoon tell how great either of them is, as
Pusbront whether of them is the greateſt. It is in thee that
ET in this our Human Condition there are I was elected from all Eternity; and ordained to
Y
degrees; one rules and glitters in all earthly a glorious Inheritance before there was a World:
Glory, another fits deſpiſed in the Duft; one paf- We were wont (O God) to marvel at, and bleſs
fes the Time of his Life in much Jollity and Plea- thy provident Benefiçence to the firſt Man, that
fure, another ears out his Days in Sorrow and before thou would bring him forth into the
Diſcontentment: Bleſſed Jeſu, fince thou would it World, thou were pleaſed to furniſh ſuch a World
be a Man, why wouldſt thou not be the King of for him, ſo goodly an Houſe over his head, fo
Men? Since thou wouldſt come down to our pleaſant a Paradiſe under his feet, ſuch variety of
Earth, why wouldſt thou not enjoy the beſt Enter-Creatures round about him for his Subje&ion and
tainment che Earth could yield thee? Yea, ſince Attendance: But how ſhould I magnify thy Mercy,
thou, who art the eternal Son of God, wouldſt be who before that Man, or that World had any Be-
the Son of Man, why didſt thou not appear in a ing, haft fo far loved me as to pre-ordain me to a
State like to the King of Heaven, attended with place of Bleſſedneſs in that Heaven which ſhould
the glorious Retinue of Angels? O yet greater be, and to make me a Coheir with my Chriſt of
wonder of Mercies, the ſame infinite Love that thy Glory: And oh, what an Heaven is this that
brought thee down to the Form of Man, would thou haft laid out for me; how reſplendent, how
alſo bring thee down, being Man, to the Form of tranſcendently glorious ? Even that lower Paradiſe
a Servant! So didſt thou love Man, that thou which thou provideft for the Harbour of Inno-
wouldſt take part with him of his Miſery, that he cence and Holineſs, was full of admirable Beauty,
might take part with thee of thy Bleſſedneſs; thou Pleaſure, Magnificence; but if it be compared
would be poor to enrich us, thou wouldft be bur- with this Paradiſe above, which thou haſt prepared
thened for our eaſe, tempted for our Vi&ory, de for the everlaſting Entertainment of reſtored Souls,
ſpiſed for our Glory
how mean and beggerly it was? Oh Match too
With what leſs than Raviſhment of Spirit can I unequal, of the beſt piece of Earth with the high-
behold thee, who were from everlaſting cloathed eft ftate of the Heaven of Heavens. In the earth-
with Glory and Majeſty, wrapped in Rags; thee, y Paradiſe I find thine Angels, the Cherubim ;
who filleſt Heaven and Earth with the Majeſty of but it was to keep Man off from that Garden of
thy Glory, cradled in a Manger ; thee, who art Delight, and from the Tree of Life in the midf
the God of Power, fleeing in thy Mother's Arms of it; but in this beavenly one, I find Millions of
from the Rage of a weak Man; thee, who art the thy Cherubim, and Seraphim, rejoycing at Man's
God of Iſrael, driven to be nurſed out of the Bo- Bleſſedneſs, and welcoming the glorified Souls to
Oni ne
bo
mu
573 10
their
તુ sillola
the

of the Love of Chriſt.
365
NO
their Heaven: There I find but the ſhadow of weak Men have deviſed fo fubtile Engins of Rea
that, whereof the fubſtance is here; there we were venge upon their Fellow-Mortals, for but petty Of
fo poſſeſſed of Life,' that yet we might forfeit fences; how can we but think thine infinite Ju.
it ; here is Life without all poflibility of Death : ftice and Wiſdom muſt have ordained fuch Forms
Temptation could find acceſs thither; here is no- and Ways of Puniſhment for hainous Sins done
thing but a free and compleat Fruition of Bleſſed againſt thee, as may be anſwerable to the Violaa
nefs: There were Delights fit for earthly Bodies; tion of thy divine Majeſty ? Oh therefore the moſt
here is Glory more than can be enjoyed of blef- fearful and deplored Condition of damned Spirits,
fed Souls : That was watered with four Streams, never to be ended, never to be abated; oh shofe
muddy and impetuous ; in this is the pure River of unquenchable Flames; oh that burning Tophet,
the Water of Life, clear as Chryſtal, proceeding deep and large; and thoſe Streams of Brimſton
out of the Throne of God, and of the Lamb: wherewith it is kindled; oh that Worm eveç
There I find thee only walking in the cool of the gnawing and tearing the Heart, never dying, ne-
day; here manifeſting thy Majeſty continually : verfated : Oh ever-living Death, oh ever-re-
There I ſee only a moſt pleaſant Orchard, fet with newing Torments; oh never-pitied, never-inter,
all manner of Varieties of flouriſhing and fruitful mitted Damnation : From hence, O Saviour, from
Plants; here I find alſo the City of God infinitely hence it is that thou haft fetched my condemned
rich, and magnificent ; the building of the Wall of Soul; this is the place, this is the State out of
it, of Jaſper; and the City it felf pure Gold, like which thou haft ſnatched me up into thy Heaven:
unto clear Glaſs; and the Foundations of the Wall Oh Love and Mercy, more deep than thoſe Depths
garniſhed with all manner of precious Stones: All from which thou haft ſaved me; more high than
that I can here attain to ſee, is the Pavement of that Heaven to which thou haſt advanced me !
thy Celeſtial Habitation: And, Lord, how glori-
Sols od drodze
ous it is; how beſpangled with glittering Stars; for to SEO T. VIII. deuskis
number, for magnitude equally admirable? What
moois web
is the leaſt of them, but a World of Light? And Chriſt's Love in giving us the Guard of bis Angels, M
what are all of them, but a Confluence of ſo many
de
thouſand Worlds of Beauty and Brightneſs met in TOW whereas in my Paſſage from this ſtate
one Firmament? And if this Floor of thine hea of Death, towards the Fruition of immor-
venly Palace be thus richly ſet forth, oh, how in- tal Glory, I am way-laid by a World of Dangers;
finite Glory and Magnificence muft there needs be partly, through my own finful aprnefs to Miſcar-
within? Thy chofen Veſſel, that had the privi- riages, and partly, through the Afaults of my ſpi-
lege to be caught up thither, and to ſee that di- ritual Enemies, how hath thy tender Love and
vine State (whether with bodily, or mental Eyes) Compaſſion, o bleſſed Jeſu, undertaking to ſecure
can expreſs it no otherwiſe, than that it cannot my Soul, from all theſe deadly Perils, both withoue
poſſibly be expreſſed : No, Lord, it were not in and within: Without, by the guardance of thy
finice if it could be uttered ; Thoughts go beyond bleſſed Angels; within, by the powerful Inopera-
Words; yet even theſe come far ſhort allo: Hetion of thy good Spirit which thou haſt given me?
that ſaw it, ſays, Eye bath not ſeen, nor Ear heard, Oh that mine Eyes could be opened with Eliſha's
neither have enired into the heart of Man, the things Servant, that I might ſee thoſe Troops of heavenly
which God hath prepared for them that love him. Soldiers, thoſe Horſes and Chariots of Fire, where-
with thou haft encompaſſed me! Every one of
SECT. VII.
which is able to chafer away a whole Hoft of
the Powers of Darkneſs : Who am I, Lord, who
His Love in our Redemption from Death and Hell. am I, that, upon thy gracious Appointment, thefe
glorious Spirits ſhould ſtill watch over me in
ET is thy Love, O Saviour, ſo much mine upriſing, and down-lying; in my going out,
more to be magnified of me, in this pur- and coming in? That they ſhould bear me in their
chaſed Glory; when I caft down mine Eyes, and Arms, that they ſhould ſhield me with their Pro-
look into chat horrible Gulf of Torment, and eter-tection. Behold, fuch is their Majeſty and Glory,
nal Death, whence thou haſt reſcued my poor that ſome of thy holieſt Servants have hardly
Soul: Even out of the greateſt Contentment which been reſtrained from worſhipping them. Yet fa
this World is capable to afford unto Mankind, to great is thy Love to Man, as that thou haft ordain.
be preferred to the Joys of Heaven, is an uncon-ed them to be miniftring Spirits, fent forth to mini-
ceivable Advantage; bục from the depth of Miſe- fter for them who ſhall be Heirs of Salvation. Sure-
ry, to be raiſed up unto the higheſt pitch of Feli-ly they are in Nature far more excellent than Man;
city, adds ſo much more to the Bleſſing, as the as being fpiritual Subſtances, pure Intelligencers,
Evil from which we are delivered is more intolera- meet to ſtand before the Throne of thee, the King
ble: Oh bleſſed Jefu, what an Hell is this, out of of Glory : What a Mercy then is this, char chou,
which thou haft freed me? What dreadful Horror who wouldſt humble thy ſelf to be lower than they
is here? What Darkneſs? What Confuſion? What in the fufception of our Nature; art pleaſed to
Anguiſh of Souls that would, and cannot die? humble them in their Offices to the Guardianſhip of
What howling, and yelling, and ſhrieking, and Man, fo far as to call them the Angels of thy lic-
gnaſhing? What everlaſting Burnings ? What never tle Ones upon Earth? How haſt thou bleſſed us,
Naking Tortures ? What mercileſs Fury of unweari- and how ſhould we bleſs thee in fo mighty, angol
able Tormentors ? What utter deſpair of any pof- glorious Actendants ? od
fibility of Releaſe? What exquiſiteneſs, what infi-
niteneſs of pains that cannot, yet muft be en-
dured? Oh God, if the impotent Diſpleaſure of
SECT,
YES

366
A Pathetical Meditation
SECT. IX.
SECT. X.
N
Achish
His Love in giving us bis holy Spirit. Our Senſe and Improvement of Chriſt's Love in all the
former Particulars : And firſt, in reſpect of the Ine-
Either haft thou, O God, meerly turn'd us quality of the Perſons.
over to the Protection of thoſe tutelary Spi-
rits, but haſt held us ftill in thine own hand; ha L L this, o dear Jeſu, halt thou done, all
ving not ſo ſtrongly defenced us without, as thou this haft thou ſuffered for Men; and oh
haft done within; ſince that, is wrought by thine now for an Heart that may be ſome ways anſwer-
Angels, this, by the Spirit : Oh the foveraign and able to thy Mercies! Surely, even good Natures
powerful Influences of thy Holy Ghoft; whereby hate to be in debt for Love ; and are ready to re-
we are furniſhed with all ſaving Graces, ſtrength pay Favours with Intereſt
. Oh for a Soul ſick of
ned againſt all Temptations, heartned againſt all Love, yea fick unto Death! why ſhould I, how
our Doubts and Fears; enabled both to refift, and can I be any otherwiſe, any whit leſs affected, o
overcome; and upon our Victories, crowned. Oh Saviour ? This only Sickneſs is iny Health, this
divine Bounty, far beyond the reach of wonder! Death is my Life; and not to be thus fick, is to
So God (the Father) loved the World, that he be dead in Sins and Treſpaſſes. I am Rock and
gave his only begotten Son, that whoſoever believe- not Fleſh, if I be not wounded with theſe heavenly
eth in him ſhould not periſh, but have everlaſting Darts. Ardent Affection is apt to attract Love,
Life: So God the Son loved the World of his Elect, even where is little or no Beauty ; and excellent
that he gave unto them the holy Spirit of Promiſe, Beauty is no leſs apt to enflame the Heart, where
whereby they are fealed unto the day of Redemp- there is no Anſwer of Affection : But when theſe
tion, whereby, according to the Riches of his Glo- two meet together, what Breaſt can hold againſt
ry, they are ſtrengthened with Might in the inner them? And here they are both in an eminent de-
Man; by the Vertue whereof, ſhed abroad in their gree. Thou canſt ſay even of thy poor Church,
Hearts, they are inabled to cry, Abba, Father. Oh (though labouring under many Imperfections) Thou
Gifts, either of which are more worth than many haft raviſhed my Heart, my Siſter, my Spouſe, thou haft
Worlds; yet through thy Goodneſs, O Lord, both raviſhed my Heart with one of thine Eyes, with one
of them mine : How rich is my Soul through thy Chain of thy Neck; how fair is thy Love, my Siſter, my
divine Munificence, how over-laid with Mercies; Spouſe? And canſt thou, O bleſſed Saviour, be fo
How ſafe in thy Almighty Tuition? How happy taken with the incurious and homely Features of
in thy bleſſed Poffeffion? Now therefore I dare, in thy faithful Ones; and ſhall not we much more be
the Might of my God, bid defiance to all the Gates altogether enamoured of thine abſolute and divine
of Hell; Do your worſt, all ye Principalities Beauty ? Of whom every believing Soul can ſay,
and Powers, and Rulers of the Darkneſs of this My Beloved is white and ruddy, the chiefeſt among ten
World, and ſpiritual Wickedneſſes in high Places; thouſand; bis Head is as the moſt fine Gold, bis Eyes are
do your worſt, God is mine, and I am his, I am as the Eyes of Doves by the Rivers of Waters; bis Cheeks
above your Malice in the Right of him whoſe I are as a Bed of Spices, as (weet Flowers ; his Lips like
am: It is true, I am weak, but he is omnipotent ; Lillies, dropping weet Smelling Myrrb, &c. li hath
I am ſinful, but he is infinite Holineſs; that Power, pleaſed thee, O Lord, out of the ſweet Raviſh-
that Holineſs in his gracious Application is mine; ments of thy heavenly Love, to ſay to thy poor
It is my Saviour's Love that hath made this happy Church, Turn away thine Eyes from me, for they have
exchange of his Righteouſneſs for my Sin; of his overcome me; but oh let me ſay unto thee, Turn
Power for my Infirmity; Who then ſhall lay any thine Eyes to me, that they may overcome me: I would
thing to the charge of God's Elect? It is God that be thus raviſhed, thus overcome; I wovld be thus
juſtifieth : Who ſhall ſeparate us from the Love of out of my ſelf, that I might be all in shee.
Chrift? Shall Tribulation, or Diſtreſs, or Perſecu Thou lovedit me before I had Being ; Let me
tion, or Famine, or Nakedneſs
, or Peril
, or Sword ? now that I have a Being be wholly taken up with
Nay, in all theſe things we are more than Con- thy Love; Let me ſet all my Soul upon thee that
querors through him that loved us : So as, neither gaveft me Being; upon thee who are the eternal,
Death nor Life, nor Angels, nor Principalities
, nor and abſolute Self Being; who haſt ſaid, and only
Powers, nor Things preſent, nor Things to come, could ſay, I am that I am. Alas, Lord, we are no-
nor Height, nor Depth, nor any other Creature thing but what thou wilt have us; and ceaſe to be
Shall be able to ſeparate us from the Love of God when thou calleſt in that Breath of Life which thou
which is in Chriſt Jeſus our Lord. Lo, where this haft lent us; thou art that incomprehenſibly glori-
Love is placed; were it our Love of God, how ous, and infinite felf-exiſting Spirit, from Eternity,
eaſily might the Power of a prevalent Temptation in Eternity, to Eternity, in, and from whom all
ſeparate us from it, or it from us; for, alas, what Things are: It is thy wonderful Mercy that thou
hold is to be taken of our Affections, which, like wouldnt condeſcend ſo low, as to vouchſafe to be
unto Water, are ſo much more apt to freeze be- loved of my wretchedneſs, of whom thou mighteſt
cauſe they have been heated; but it is the Love of juftly require and expect nothing but Terror and
God to us in Chriſt Jeſus, which is ever as him- trembling. It is my happineſs that I may be allow-
ſelf, conftant and eternal : He can no more ceaſe to ed to love a Majeſty fo infinitely glorious: Oh let
love us, than to be himſelf; he cannot but be un me not be ſo far wanting to my own Felicity, as to
changeable, we cannot but be happy.
be leſs than raviſhed with thy Love.



cit
SECT

of the Love of Chriſt.
367
HA
upon thee?
upon my head, not for Years, nor for Millions of
SECT. XI.
. .
Ages, but for all Eternity; Oh let it be my Hea-
ven here below, in the mean while, to live in a
A further Inforcement of our Love to Chriſt in reſpect of perpetual Fruition of thee, and to begin thoſe Hal-
our Unworthineſs and his Sufferings, and prepared lelujahs to thee here, which ſhall be as endleſs as
Glory.
thy Mercy, and my Bleſſedneſs.
HOU lovedft me when I was deformed,
SECT. XII.
loathly, forlorn, and miſerable; ſhall I not
now love thee when thou haft freed me, and deck- The Improvement of our Love to Chriſt for the Mercy of
ed me with the Ornaments of thy Graces ? Lord bis deliverance, of the Tuition of his Angels, of the
Jeſu, who ſhould enjoy the Fruit of thine own Fa powerful working of his good Spirit.
vours, but thy ſelf? How ſhamefully injurious were
it, that when thou haft trimm'd up my Soul, it TADST thou been pleaſed to have tranſlated
ſhould proſtitute it ſelf to the Love of the World? me from thy former Paradiſe, the moft de-
Oh take my Heart to thee alone ; poffefs thy ſelf lightful Seat of Man's original Integrity and Happie
of that which none can claim but thy felf, neſs, to the Glory of the higheſt Heaven, the Pre-
Thou lovedft me when I was a profeſſed Rebel ferment had been infinitely gracious; but to bring
againſt thee, and receivedft me not to mercy only, my Soul from the nethermoft Hell, and to place it
but to the endearment of a Subject, a Servant, a among the Choir of Angels, doubles the Thank of
Son; where ſhould I place the improvement of the thy Mercy, and the Meaſure of my Obligation:
thankful Affections of my Loyalty and Duty, buc How thankful was thy Prophet but to an Ebedme-
lech, that by a Cord and Rags, let down into that
Thou, O God, haft ſo loved us, that thou dark Dungeon, help'd him out of that uncomfora
wouldft become the Son of Man for our fakes, table Pit, wherein he was lodged ; yet, what was
that we who are the Sons of Men, might become there but a little Cold, Hunger, Stench, Cloſeneſs,
the Sons of God; oh that we could put off the Obſcurity ? Lord, how ſhould I bleſs thee, that
Man, to put on Chrift; that we could neglect haft ferched my Soul from that Pit of eternal Hor-
and hate our felves for thee, that haft fo dearly ror, from that Lake of Fire and Brimſtone, from
loved us, as to lay aſide thine heavenly Glory for the everlaſting Torments of the damned, wherein
us!
I had deſerved to periſh for ever? I will fing of thy
How ſhall I be vile enough, O Saviour, for thee, Power, unto thee, O my Strength, will I fing;
who for my fake (being the Lord of Life and for God is my Deliverer, and the God of my
Glory) wouldſt take upon thee the ſhape of a Ser- Mercy.
vant: How ſhould I welcome that Poverty which But, O Lord, if yet thou ſhouldft leave me in
thy Choice hath fanctified: How reſolutely ſhall I my own hands, where were I? How eaſily ſhould
grapple with the Temptations of that Enemy, whom I be rob’d of thee with every Temptation How
thou haft foiled for me? How cheerfully ſhould I ſhould I be made the ſcorn and inſultation of Men
paſs through thoſe Miſeries and that Death, which and Devils ? It is thy wonderful Mercy that thou
thou haſt (weerned ? With what comfortable Af haft given thine Angels charge over me; thoſe An-
ſurance ſhall I look upon the Face of that merci- gels great in Power, and glorious in Majefty, are
ful Juſtice which thou haſt ſatisfied? But oh what my fure (though inviſible) Guard : O bleſſed Jeſu,
a bleffed Inheritance haft thou in thine infinite what an Honour, what a Safety is this, that thoſe
Love provided for me? An Inheritance incorrup- heavenly Spirits which attend thy Throne, ſhould
tible, and undefiled, and chat fadeth not away, re be my Champions! Thoſe that miniſtred to thee
ſerved in Heaven for me; fo as when my earth- after thy Temptation, are ready to aſſiſt and re-
ly Houſe of this Tabernacle ſhall be diffolved, Ilieve me in mine ; they can neither neglect their
have a Building of God, an Houſe not made with Charge, becauſe they are perfectly holy; nor fail
hands, eternal in the Heavens: An Houſe? Yea, a of their Victory, becauſe they are (under thee) the
Palace of heavenly State and Magnificence; neither moſt powerful. I ſee you, Oye bleſſed Guardians,
is it leſs than a Kingdom that abides there for me; I ſee you by the Eye of my Faith, no leſs truly,
a Kingdom ſo much more above theſe worldly than the Eye of my Senſe fees my bodily Atten-
Monarchies, as Heaven is above this clod of Earth: dants; I do truly (though ſpiritually) feel your
Now, Lord, what Conceits, what Affections of Preſence by your gracious Operations, in, upon,
mine can be in the leaſt fort anſwerable to fo and for me, and I do heartily bleſs my God and
tranſcendent Mercies? If ſome Friend ſhall have yours, for you, and for thoſe ſaving Offices that
been pleafed to beſtow ſome mean Legacy upon (through his merciful Appointment) you ever do
me; or ſhall have feoffed me in ſome few Acres of for my Soul. But as it was with thine Iſraelites
his Land; how deeply do I find my ſelf obliged to of old, that it would not content them that thou
the Love and Memory of ſo kind a Benefactor? O promiſedft, and wouldft fend thine Angel before
then, Lord, how can my Soul be capable of thoſe them, to bring them into the Land flowing with
Thoughts and Diſpoſitions, which may reach to Milk and Honey, unleſs thy Preſence, O Lord,
the leaſt proportion of thine infinite Bounty, who ſhould alſo go along with them; fo is it ſtill
of a poor Worm on Earth, haft made me an Heir with me and all thine: Wert not thou with, and
of the Kingdom of Heaven? Woe is me, how in us, what could thine Angels do for us? In thee
ſubject are chefe earthly Principalities to hazard and it is that they move and are; the ſame infinite Spi-
mutability, whether through Death, or Inſurrerit, which works in, and by them, works alſo in
dion; but this Crown which thou haſt laid up for me: From thee it is, O thou bleſſed and eternal
me, is immarceſcible; and fall fit immovably faſt Spirit, that I have any Stirrings of holy Motions,
and

368
The Breathings of the Devout Soul.
vours.
and Breathings of good Deſires, any Life of Grace, the motions of the Heavens, to ſearch into the
any Will to refift, any Power to overcome Evil: It Natures of our Fellow-Creatures, to paſs Judgment
is thou, O God, that girdeft me with ftrength unto upon Adtions, and Events, and to tranfa&i thefe
Battel; thou haſt given me the Shield of thy Sal earthly Affairs to our own beſt advantage. Bác
vation; thy right hand hath holden me up; thou when all this is done, woe were to us if we were
haft alſo given me the Necks of mine Enemies. but Men; for our corrupted Reaſon renders us of
Glory and Praiſe be to thee, O Lord, which al- all Creatures the moſt miſerable: That therefore to
ways cauſeft us to triumph in Chrift; who crown our Reaſon thou haft fuperadded Faith; to our
eft us with loving Kindneſs, and tender Mercies; Nature, Grace, and of Men haft made us Chri-
and haft not held us ſhort of the beſt of thy Fa- ftians; and to us, as ſuch, haft given thy Chrift,
thy Spirit ; and thereby made us of Enemies, Sons,
Truly, Lord, hadit thou given us but a meer Be- and Heirs ; Co-heirs with Chriſt, of chine eternal
ing, as thou haft done to the loweſt Rank of thy and moſt glorious Kingdom of Heaven; yea, haft
Creatures, it had been more than thou oweſt us: incorporated us into thy felf, and made us one
More than ever we could be able to require to thy Spirit with thee, our God; Lord, what room can
divine Bounty; for every Being is good, and the there be poſſibly in theſe ſtraic and narrow Hearts
leaſt degree of Good is far above our worthineſs ; of ours, for a due Admiration of thy tranſcendent
but, that to our Being thou haſt added Life, it is Love and Mercy? I am ſwallowed up, O God, I
yet an higher meaſure of thy Mercy ; for certain am willingly ſwallowed up in this bottomleſs Abyſs
ly, of thy common Favours, Life is the moſt pre of thine infinite Love ; and there let me dwell in a
cious; yet this is ſuch a Benefit as may be had and perpetual Raviſhment of Spirit, till being freed
not perceived; for even the Plants of the Earth from this Clog of Earth, and filled with the fulneſs
live and feel it not; that to our Life therefore of Chriſt, I ſhall be admitted to enjoy that which
thou haft made a further Acceſſion of Senſe, it is I cannot now reach to wonder at, thine incompre-
yet a larger Improvement of thy Beneficence : For henſible Bliſs and Glory which thou haſt laid up
this Faculty hath fome Power to manage Life ; and in the higheſt Heavens for them that love thee,
makes it capable to affect thoſe means which may in the bleſſed Communion of all thy Saints and
tend to the Preſervation of it, and to decline the Angels, thy Cherubim, and Seraphim, Thrones,
contrary; but this is no other than the brute Crea- Dominions, and Principalities, and Powers; in the
tures enjoy equally with us, and ſome of them be beatifical Preſence of thee, the ever-living God, the
yond us: That therefore to our Senſe, thou haft eternal Father of Spirits, Father, Son, holy Ghoft,
bleſſed us with a further addition of Reaſon, it is one infinite Deity in three, co-eſſentially, co-eter-
yet an higher pitch of Munificence : For, hereby nally, co-equally glorious Perſons; to whom be
we are Men; and, as ſuch, are able to attain Bleſſing, Honour, Glory and Power, for ever and
fome Knowlege of thee, our Creator, to obſerve lever. Amen. Hallelujah.
Τ Η Ε
BREATHINGS
OF THE
DEVOUT SOUL.
B
Botting
HO
(10man I. Berlin a depot
II.
LESSED Lord God, thou calleft me Lord God, whither need I go to ſeek thee? Thou
to Obedience, and fain would I follow art ſo with me, as that I cannot move but in thee.
thee; but what good can this wretched I look up to Heaven ; there I know thy Majeſty
Heart of mine be capable of, except thou moſt manifeſts it felf; but withal, I know thai bé-
put it there? Thou know'lt i cannot ſo much as ing here thou art never out of thy Heaven, for it is
with to think well without thee; I have ſtrong thy Preſence only that makes Heaven: Oh give me
Powers to offend thee; my Sins are my own; but to enjoy thee in this lowelt Region of thine hea-
whence ſhould I have any inclination to good but venly Habitation; and as in reſpect of my na-
from thee, who art only, and all good? Lord, cural Being, I live and move in thee, fo let me
work me to what thou requireſt, and then require not live and move ſpiritually, but with thee, and
what thou wilt.
to thee.


III. Whether

The Breathings of the Devout Soul.
369
III.
Returns I have made to thee: Truly, Lord, I muſt
Whither now, O whither do ye rove, O my needs ſay, thou haſt thought nothing either in
Thoughts? Can ye hope to find Reſt in any of Earth or in Heaven too good for me; and I, on the
theſe ſublunary Contentments? Alas, how can other ſide, have grudg'd thee that weak and worth-
they yield any ſtay to you, that have no Settlement lefs Obedience which thou haft required of me:
in chemſelves? Is there not enough in the infinite Alas, what Pleaſure could I have done to chee,
Good to take you up; but that ye will be wander- who art infinite, if I had ſacrificed my whole felf
ing after earthly Vanities? Oh my Lord, how juft- to thee, as thou commandeft? Thou art, and wilt
ly mighteſt thou caft me off with ſcorn, for caſting be, thy felf, though the World were not; it is 1,
any affe&ive Glances upon fo baſe a Rival? Truly I only that could be a Gainer by this happy Match,
Lord, I am aſhamed of this my hateful Inconftan- which in my own wrong I have unthankfully neg-
cy; but it is thou only that muſt remedy it; o lected; I ſee it is not ſo much what we have, as
thou that art the Father of Mercies, pity my Wild- how we imploy it; O thou that haſ been ſo boun-
neſs, and weak Diſtractions: Take thou my Heart tiful in heaping thy rich Mercies upon me, vouch-
to thee, it is thine own; keep it with thee, tye ſafe to grant me yet one Gift more, give me Grace
it cloſe to thee by the Cords of Love, that it may and Power to improve all thy Gifts to the glory of
not fo much as caſt down an Eye upon this wretch- the Giver ; otherwiſe, it had been better for me to
ed and periſhing World.
have been poor than ingrateful.
IV.
VII.
Lord, I confeſs to my ſhame, thou art a great Ah Lord, what ftrugling have I with my weak
loſer by me; for, beſides my not improving of thy Fears? How do I anticipate my Evils by diftruft?
Favours, I have not kept even Reckonings with What ſhall I do when I am old? How ſhall I be
thee; I have not juſtly tallied up thine ineſtima- able to endure Pain? How ſhall I paſs through the
ble Benefits : Thy very privative Mercies are both horrid Gates of Death? Oh my God, where is my
without, and beyond my Account ; for every Evil Faith, that I am thus ſurpriſed ? Had I not thee
that I am free from, is a new Bleſſing from thee; to uphold and ſtrengthen my Soul, well might I
That I am out of Bondage, that I am out of pain tremble and ſink under theſe Cares; but now, that
and Miſery, that I am out of the Dominion of I have the affurance of ſo ftrong an Helper, as
Sin, out of the Tyranny of Satan, out of the Ago- commands all the powers of Heaven, Earth, and
nies of an afficted Soul, out of the Torments of Hell, what a ſhame is it for me to give ſo much
Hell: Lord, how unſpeakable Mercies are theſe? way to my wretched Infidelity, as to puniſh my ſelf
Yet, when did I bleſs thee for any of them? Thy with the expectation of future Evils? Oh for the
poſitive Bounties I can feel, but with a benummed Victory that overcomes the World,
and imperfe&t Senſe. Lord, do thou enlarge and even our Faith: Thou, O God, art my
intenerate my Heart; make me truly ſenſible, as of Refuge and Strength, a very preſent help in Pfal. 46. 1, 2.
my good received, fo of my eſcaped Evils; and Trouble ; therefore will I not fear though
take thou to thy ſelf the glory of them both. the Earth be removed, and though the Mountains be cara
ried into the midſt of the Sea.
V.
Åh my Lord God, what Heats and Colds do I
VIII.
feel in my Soul ? Sometimes I find my ſelf fo vi Lord, I made account my days ſhould have
gorous in Grace, that no thought of Doubt dare been but an inch, but thou haſt made
thew it felt; and methinks 1 durſt challenge my them a Span long; having drawn out Pfal. 39. 6.
helliſh Enemies ; another while I feel my ſelf fo de- the length of a crazy Life beyond
jected and heartleſs, as if I had no intereſt in the the Period of my Hopes: It is for ſomething, fure,
God of my Salvation, nor never had received any that thou haſt thus long reſpited me from my
certain Pledges of his Favour: What ſhall I ſay to Grave, which look'd for me many Years ago: Here
this various Diſpoſition? Whether, Lord, is it my I am, O my God, attending thy good Pleaſure ;
wretchedneſs to fuffer my ſelf to be rob’d of thee, thou know'it beft what thou haft to do with
for the time, by Temptation ? Or, whether is this me, diſpoſe of me as thou wilt ; only make me
the Courſe of thy Proceedings in the Diſpenſation faithful in all thy Services, reſolute to truſt my felf
of thy Graces to the Sons of Men; that thou wilt with thee in all Events, careful to be approved of
have the Breathings of thy Spirit, as where, ſo how, thee in all my Ways, and crown my decay'd Age
and when thou pleaſeft? Surely, O my God, if with ſuch Fruits as may be pleaſing to thee, and
I did not know thee conſtant to thine everlaſting available to the good of many : Laſtly, let me live
Mercies, I ſhould be utterly diſheartned with theſe to thee, and die in thee.
fad Intervals ; now, when my Senſe fails me, I
make uſe of my Faith, and am no leſs fure of thee,
IX.
even when I feel thee not, than when I find the How oft, Lord, have I wondred to ſee the
cleareſt Evidences of thy gracious Preſence. Lord, ftrange Carriage of thine Adminiſtration of theſe
ſhine upon me with the Light of thy Countenance earthly Affairs; and therein to ſee thy marvellous
(if it may be) always ; but, whenever that is Wiſdom, Power, Goodneſs
, in fetching Good out
clouded, itrengthen thou my Faith ; fo fhall I be of Evil! Alas, we wretched Men are apt enough to
ſafe, even when I am comfortleſs.
ferch the worſt of Èvils out of the greateſt Good,
Turning the Grace of thee our God into
VI.
Wantonneſs: But, how have I ſeen thee, Jude 4.
O my God, I am juſtly aſhamed to think what of lifeleſs Scones to raiſe up Children
Favours I have received from thee, and what poor to Abraham, of Sinners to make Saints? Out of a
A a a a a
de-
1 John 5.40



370
The Breathings of the Devout Soul.

Prov. 16.1.
deſperate Confufion to fetch Order ; out of a praiſes my Patience; one favours me out of the
bloody War an happy. Peace; out of Reſolutions Opinion of fome Good that he thinks he fees in
of Revenge, Love ; out of the Rock, Waters; out me; another diſlikes me for ſome imagined Evil:
of a Perfecutor, an Apoſtle. How can I be dif- What are the Eyes, or Tongues of Men to me
couraged with unlikelihoods, when I ſee thee work Let me not
know what they ſay, or think of me,
by Contraries? It is not for me, O my God, to and what am I the better or worſe for them? They
examine or pre-judge thy Counſels; take what can have no influence upon me without my own
ways thou wilt, ſo thou bring me to thine own Apprehenſion : All is in what Terms I ftand with
end; all Paths ſhall be direct that lead me to Bleſ- thee, my God; if thou be pleaſed to look upon
ſedneſs.
me with the Eye of thy tender Mercy and Com-
X.
paffion, what care I to be unjuſtly Brow-beaten of
How many good Purpoſes, O my God, have I the World ? If I may be bleſſed with thy Favour,
taken up, and let fall to the Ground again without let me be made a Gazing ſtock to the World,
effect? How teeming hath this barren Womb of to Angels, and to Men.
my Heart been of falſe Conceptions? But, eſpeci-
ally, when thine hand hath been ſmart and heavy
XIV.
upon me in mine Affliction, how have I tasked Speak Lord for thy Servant beareth: What is it
my ſelf with Duties, and revived my firm Reſolu- which thou wouldlt
' have me do, that I may find
tions of more ſtrict Obedience, which yet upon the Reft to my Soul? I am willing to exercife my felf
continuance of my better Condition I have lack in all the Acts of Piety which thou requireit; I
ened ? Lord, it is from thee that I purpoſed well, am ready to Faft, to Pray, to Read, to Hear, to
it is from my own finful Weakneſs that I failed in Meditate, to Communicate, to give Alms, to Ex-
my Performances; if any Good come from me, hort, Admoniſh, Reprove, Comfort where thou
the Will and the Deed muſt be both bidſt me; and if there be any other Duty apper-
thine; The very preparations of the Heart taining to Devotion, or Mercy, let me ferve thee
Prov. 16.9.
are from thee, and if I have deviſed in it: But, alas, O my God, howſoever I know
my Way, it muft be thou that direct- theſe works are in themſelves well-pleaſing unto
eft my ſteps: o God, do thou ripen and perfect thee, yet as they fall from my Wretchedneſs, they
all the good Motions that thou putteſt into my are ſtained with ſo many Imperfections, that I have
Scul; and make my Health but ſuch as my Sick- more reaſon to crave pardon for them, than to
nefs promiſed.
put confidence in them; and if I could perform
XI.
chem never ſo exquiſitely, yet one Sin is more than
Every Man, Lord, is unwilling that his Name enough to daſh all my Obedience. I ſee then, o
ſhould die; we are all naturally ambitious of being Lord, I well ſee there is no Ad that I can be ca-
thought on when we are gone; thoſe that have pable to do unto thee, wherein I can find any Re-
not living Monuments to perpetuate them, affect poſe; it muſt be thine Ad to me, which only can
to have dead; if Abſalon bave not a Son, he will effect it ; It is thy gracious word,
erect a Pillar: Yet when we have all Come unto me all ge that labour, and are Mat. 11. 28.
Ecclef. 2.16. done, Time eats us out at laft, There is beavy laden, and I will give you reft; Lo,
no remembrance of the Wife more than of this Reft muſt be thy Gift, not my Earning; and
the Fool for ever ; ſeeing that which now is, in the days what can be freer than Gift? Thứu giveft it then,
to come Mall all be forgotten. O God, let it be my but to thoſe that come to thee; not to thoſe
Care and Ambition, whatever become of my Me that come not: To thoſe that come to thee laden
mory here below, that my Name may be recorded and labouring under the ſenſe of their own Wrech-
in Heaven.
edneſs; not to the Proud and Careleſs; O Saviour,
XII.
thy Sinner is fufficiently laden with the Burden of
Thy wiſe Providence, O God, hath ſo ordered his Iniquities ; lade thou me yet more with true
it, that every Man's Mind ſeeks and finds Content- penitent Sorrow for my Sins; and inable me then
ment in ſome thing; otherwiſe it could not be to come unto thee by a lively Faith; Take thou
(ſince we muſt meet with ſo frequent Croſſes in the Praiſe of thine own work; Give me the Grace
the World) but that Man's Life would be burden- to come, and give me Reft in coming.
ſome to him: One takes Pleaſure in his Hawk or
Hound, another in his Horſes and Furnitures ; one
XV.
in fair Buildings, another in pleaſant Walks and O bleſſed Saviour, what ftrange variety of Con-
beautiful Gardens ; one in travelling abroad, another ceits do I find concerning thy thouſand years
in the enjoying of the Profits and Pleaſures of his Reign? What Riddles are in that Propheſy, which
Home; one in a comfortable Wife, another in no Human Tongue can read? Wheire to fix the
loving and dutiful Children; but when all is done, beginning of that marvellous Millenary, and where
if there be not ſomewhat elſe to uphold the Heart the end ; and what manner of Reign it ſhall be,
in the Evil-day, it muſt fink. O God, do thou whether Temporal, or Spiritual; on Earth or in
poſſeſs my Soul of thee, let me place all my Feli: Heaven, undergoes as many Conſtructions, as there
city in the Fruition of thine infinite Goodneſs; fo are Pens that have undertaken it; arıd yet (when
I am ſure the worſt of the World hath not Power all is done) I ſee thine Apoftle ſpeaks only of the
to render me other than happy.
Souls of thy Martyrs, reigning fo long with thee, not
of thy reigning on Earth ſo long with thoſe Martyrs:
XIII.
How buſy are the Tongues of Men, how are their
O Lord God, under how oppoſite Aſpects do I Brains taken up with the indeterminable Conftru-
ſtand, from che World? How variouſly am I conation of this enigmatical Truth? Wher, in the mean
ſtrued by Men? One pities my Condition, another time, the Care of thy ſpiricual Reign in their Hearts

is

The Breathings of the Devout Soul.
371
is neglected; O my Saviour, while others weary would have the wit to keep his Lips cloſe, and
themſelves with the diſquiſition of thy perfonal Reign caſt the Potion to the ground; were it not for
here upon Earth for a thouſand Years; let it be the their Infidelity, ſo would Men do to the moſt plau-
whole bent and ſtudy of my Soul, to make ſure of my fible (but deadly) offers of Sin. O Lord, ſince I
perſonal Reign with thee in Heaven to all Eternity. know thy righteous Judgments ; teach me to crem-
ble at them; reftrain thou my Feet from every
XVI.
evil way; and teach me fo to walk, as one that
Bleſſed be thy Name, O God, who haft made looks every hour to appear before thy juft and
a good uſe even of Hell it felf; how many Athe-dreadful Tribunal.
ous Hearts have been convinced by the very Ope-
XIX.
rations of Devils? Thoſe which would with the The longer I live, O my God, the more do I
ftupid Sadduces, perſwade themſelves there are no wonder at all the works of thine Hands : I ſee
Spirits ; yet when they have fenfibly found the fuch admirable Artifice in the very leaſt and moſt
marvellous - Effects wrought even by the baſe In- deſpicable of all thy Creatures, as doth every day
ftruments of Satan; they have been forced to con- more and more aſtoniſh my Obſervation: I need
fefs, Doubtleſs there is a God that rules the World; for not look ſo far as Heaven for matter of marvail
ſo great Powers of Evil Spirits muſt neceſſarily (though therein thou art infinitely glorious) while
evince the greater Powers of Good: It is of thy I have but a Spider in my Window, or a Bee in
wiſe and holy Diſpenſation that thy good Angels my Garden, or a Worm under my Feet ; every
do not ſo frequently exhibit themſelves, and give fo one of theſe overcomes me with a juſt Amaze-
viſible Demonſtrations of their Prefence to thy ment, yet can I ſee no more than their very out-
Saines, as the Evil Angels do to their Vaſſals, tho' fides; their inward Form, which gives their Being,
they are ever as preſent, and more powerful ; what and Operations, I cannot pierce into; the leſs I
need they, when thou ſo mightily over-ruleft thoſe can know, O Lord, the more let me wonder; and
malignant Spirits, that thou forceft from them thine the leſs I can ſatisfy my ſelf with marvelling at thy
own Glory, and Advantage to thy Choſen ? Lord, Works, the more let me adore the Majeſty and Om-
how much more ſhall all thy other Creatures ſerve nipotence of thee that wroughteft them.
to thy praiſe, when thy very helliſh Enemies ſhall
proclaim thy Juſtice, Goodneſs, Omnipotence.
XX.
Alas, my Lord God, what poor, weak, impera
XVII. de
fect Services are thoſe (even at the beſt) that I can
Speculation, O Lord, is not more eaſy than Pra- preſent thee withal! How lean, lame, and blemiſh-
&ice is difficult ; how many have we known, who, ed Sacrifices do I bring to thine Altar! I know
as it was ſaid of the Philoſophers of old, know thou art worthy of more than my Soul is capable
how to ſpeak well, but live ill: How many have to perform; and fain would I tender
written Books of Chymiſtry, and given very confi- thee the beſt of thine own; but, what Rom.7. 15.
dent Directions for the finding out of that pre- I would that I do not ; yea, cannot do:
cious Stone of the Philoſophers, but how many Surely, had I not to do with an infinite Mercy, I
have indeed made Gold? Practice is that which might juftly look to be puniſhed for my very Obedi-
thou, O God, chiefly requireſt and ence: But now, Lord, my impotence redounds to
reſpecteft ; who haft ſaid, If ye know the praiſe of thy goodneſs; for were I more anſwer-
theſe things, bleſſed are ge if you do them; able to thy Juſtice, the Glory of thy Mercy would
Knowledge puffeth up, but Love edifietb: be ſo leſs eminent in my Remiffion, and Accep-
sd diw O Lord, do thou enlighten mine Eyes tance: Here I am before thee, to await thy good
YIL 939with the Knowledge of thy Will; Pleaſure ; thou knoweſt whether it be better to give
- 79 but above all, do thou rectify my Afme more Ability, or to accept of that poor Abilio
Pfal. 119 112. fections, guide my feet into the ways of thou haft given me; but ſince, when thou haft
thy Commandments; apply my Heart given me moft, I shall ſtill, and ever ſtand in need
to fulfil thy Statutes alway; and, Pro- of thy Forgiveneſs: Let my humble ſuit be to thee
stopi
Sper thou the work of my bands upon always, rather for Pardon of my Defects, than for
me, o proſper thou my bandy-work.
a fupply of thy Graces. tiada dia
Sus bis
XVIII.
XXI.
How oft have I wondred, O Lord, at the bold O my God; how do I ſee many profane and
neſs of thoſe Men, who knowing they muſt ſhort-careleſs Souls ſpend their Time in Jolad od ipod
ly die, yet dare do thoſe things which will draw lity and Pleafure! The Harp and the Ifa. 5. 12.?
upon them Eternity of Torments? What ſhall I Viols the Tabret and the Pipe, and Wine ek
ſay, but, The Fool barb ſaid in his Heart there is no are in their Feafts; While I that deſire to walk cloſe
God; Surely, Men love themſelves well enough, with thee, in all conſcionable Obedience, droop
and would be loath to do that which would pro- and languiſh under a dull Heavineſs
, and heartleſs
cure them an inevitable Miſery and Pain; did Dejection: I am ſure I have a thouſand cimes
they therefore believe there were another World, more cauſe of Joy and Cheerfulneſs, than the mer-
and that they muſt be called to a ſtrict Reckon- rieft of all thoſe wild and jovial Spirits; they have
ing for all their Aations, and be doom'd to an a World to play withal, but I have a God to res
everlaſting Death for their wicked Deeds, they joice in; their Sports are crivial and momentary;
durft not, they could not do thoſe Acts which my Joy is ſerious, and everlaſting: One dram of
fhould make them eternally miſerable : Let me fay my Mirth is worth a pound of theirs: But, I con-
to the moſt deſperate Ruffian, there is Poiſon in fels, O Lord, how much I am wanting to my ſelf
this Cup, drink this dranght and thou dieft; he is not ſtirring up this holy Fire of ſpiritual Joy;
Ааааа 2
buc
1 Cor. 8. 1.
Pfal. 90. 17.
372
The Breathings of the Devout Soul.

913. Sila
Pfal. 144. I.
but ſuffering it to lie raked up under the dead which now ends in a deep loſs. How did we late-
Alhes of a lad neglect: O thou, who are the God ly feed our felves with the hope of a firm and
of Hope, quicken this heavenly Affection in my during Peace, which now fhues up in too much
Soul ; and fill me with all Foy and Peace Blood? How confidently did I rely upon the pro-
Rom. 15. 13. in believing; make my Heart fo much miſed Favour of ſome great Friends, which now
more light than the Worldlings, by leave me in the fuds, as the ſcorn of (a mif-called)
how much my Eſtate is happier. br v Fortune? In how ſlippery places, O Lord, do our
na to pianofeet ſtand? If that may be ſaid to ſtand which is
XXII. IFRS ever ſliding, never fixed; and not more flippery
What ſhall I do,Lord? I ſtrive and tug (what I may) than brittle, ſo as there is not more danger of fal-
with my natural Corruptions, and with the ſpiritual ling than of finking: With thee, O God, with
Wickedneſſes in high places which ſet thee only is a conſtant Immutability of Happineſs;
Ephef.6.12. upon my Soul; but ſometimes I am there let me ſeek it, there let me find it; and over-
foiled, and go halcing out of the Field; looking all the fickle Objects of this vain World,
it is thy Mercy that I live, being fo fiercely aſſault let my Soul pitch it ſelf upon that bleſſed Immor
ed by thofe Principalities and Powers; it were tality which ere long ic hopes to enjoy with thee.
more than wonder if I ſhould eſcape fuch hands on them
WOS
without a Wound: Even that holy Servaật of chine
be
XXV.
who ftrove with thine Angel for a Bleffing, went. Lord God, what a wearifome Circle do I walk in
limping away, though he prevailed; what marvail here below ? I ſleep, and dreſs, and work, and eat,
is it that ſo weak a Wretch as I, ſtriving with ma- and work again, and eat again, and undreſs, and
ny Evil Angels for the avoidance of a Curfe, come ſleep again; and thus wearing out my Time find
off with a Maim, or a Scar? But bleſſed be thy a faciety in all theſe, troubleſome ; Lord, when
Name, the Wounds that I receive are not mortal; fhall I come to that ſtate, wherein í fall do no-
and when I fail, it is but to my Knees, whence I thing but enjoy thee, do nothing but praiſe thee,
rife with new Courage and hopes of Victory: Thou and in that one work ſhall find ſuch infinite Con-
who art the God of all Power, and keepeſt the tentment, that my glorified Spul connot wiſh to do
Keys of Hell and Death, haft ſaid, Refift the Devil any other, and shall therein alone beſtow a bleſſed
and be will flee from you: Lord, I do and will by thy Eternity?
merciful Aid, ftill and ever reſiſt; make thou my
XXVI.
Faith as ſtedfaſt, as my Will is refo O God, how troubleſome and painful do I find
lute: Oh ftill teach thou my hands to this Sun of thine, whoſe ſcorching Beams beat up-
war, and my fingers to fight ; Arm on my head? And yet this excellent Creature of
thou my Soul with Strength, and at laft, according thine is that, to which, under thee, we are be-
to thy gracious Promiſe, crown it with Vi&ory. holden for our very Life; and it is thy great Blef-
oud nawa nids 10 flad os sods | lingoto the Earth, chat it may enjoy theſe ſtrong
20. XXIII. ob I thidalhos
and forceable Rays from it : Oh, who ſhall be able
Oh Lord God, how ambitious, how covetous of to endure the burning Flames of thy Wrath,
ibudo 779 Knowledge is this Soul of mine? As which thou intendeſt for the Puniſhment and ever-
Ecclef. 1.8.37 the Eye is not ſatisfied with ſeeing, nor the laſting Torment of thine Enemies?
10. Ear filled with hearing; no more is the And if Men ſhall blaſpheme the Name Rev. 16.9.
Mind of Man with Underſtanding; yea, fo infa- of thee, the God of Heaven, for the
tiable is my Heart, that the more I know, the gåeat Heat of that beneficial Creature, what ſhall
more I deſire to know; and the lefs I think, I we think they will do for that Fire which ſhall
know: Under Heaven there can be no Bounds fet be conſuming them to all Eternity? Lord, keep my
to this intelle&ual Appetite. O do thou ſtop the Soul from thoſe Flames, which ſhall be ever burn-
Har borl: Mouth of my Soul with thy felf, who ing, and never, either quenched or abated.
Pfal. 73.25. art infinite, Whom bave I in Heaven
la
os
but thee; and there is none upon Earth that ber
XXVII.
I deſire beſides thee: Alas, Lord, if I could know all Which way, O Lord, which way can I look and
Creatures, with all their Forms, Qualities, Work- not fee fome fad Examples of Miſery? One wants
ings ; if I could know as much as innocent Adam, his Limbs with Mephibofheth, another his Sight with
or wife Solomon : Yea more, if I could know all Bartimeus, a third with Lazarus wants Bread and a
that is done in Earth or Heaven, what were my whole Skin; one is pained in his Body, another
Soul the better if it have not attained the knowlege plundered of his Eſtate, a third troubled in
of thee: Since, as the Preacher hath Mind; one is pined in Priſon, another tortured on
Ecclef. 1. 18. moft wiſely obſerved, In much Wiſdom the Rack, a third languiſhech under the loſs of a
90 disw ofis much Grief, and be that increaſeth dear Son, or Wife, or Husband: Who am I, Lord,
Knowledge, increaſeth Sorrow : Oh then, ſet off my that for the preſent I enjoy an Immunity from all
Heart from affe&ting that Knowlege whofe end is thefe Sorrows? I am ſure none groans under them
estilis bukuroSorrow; and fix it upon that Know that have deſerved them more : It is thy Mercy,
John 17. 3. de lege, which brings everlaſting Life, And thy meer Mercy, O my good God, that any of
soos
by this is Life eternal, to know thee the only theſe Calamities have fallen beſide me; Oh make
true God; and Jeſus Chriſt whom thou haft ſent. Sowme truly thankful for thine infinite Goodneſs, and
startom liv is nogensis asio yet only fo fenſible of thy gracious Indulgence this
a XXIV. ist di yol yway, as that when any of theſe Evils fhall ſeize
O my God, what miferable Uncertainties there upon me, I may be no more dejected in the ſenſe
are in theſe worldly Hopes ! But yeſterday I made of them, than I am now over-joy'd with the favour
account of an eminent Advantage of my Eſtate, of their forbearance.
XXVIII. O


Tito

The Breathings of the Devout Soul.
373

XXVIII.
diſclaimeſ, and there is a Sword which thou chal-
o bleſſed God, what variety of Gifts haft thou lengeſt to bring: Peace with our corruption is War
ſcattered amongſt the Sons of Men? To one thou againſt thee, and that War in our Boſoms, where-
haft given Vigour of Body, to another Agility, Beau- in the Spirit fighting againſt the Fleſh, is Peace withi
ty to a third; to one depth of Judgment, to another thee: Oh let thy good Spirit raiſe and foment this
quickneſs of Apprehenfion; to one readineſs and holy and inteſtine War more and more within me.
rarity of Invenſion, to another tenacity of Memory; And as for my outward fpiritual Enemies, how can
to one the knowledge of Liberal Arts, to another there be a Victory without War? and how can I
the exquiſiteneſs of Manuary skill; to one worldly hope for a Crown without Victory? O do thou ever
Wealth, to another Honour; to one a wife Heart, gird me with ſtrength to the Battle, enable thou me
to another an eloquent Tongue; to one more than to refift unto Bloud, make me faithful to the death,
enough, to another contentment with a little; to that thou maiſt give me the Crown of Life.
one Valour, to another Sagacity: Theſe favours, o
Lord, thou haſt promiſcuouſly diſperſed amongſt
XXXI.
both thy Friends and Enemies; but, Oh! how tranſ O Lord God, how ſubject is this wretched Heart
cendent are thoſe ſpiritual Mercies which thou haft of mine to repining and diſcontment? If it may not
reſerved for thine own? the Graces of heavenly Wif- have what it would, how ready it is (like a froward
dom, lively Faith, fervent Charity, firm Hope, Joy Child) to throw away what it hath? I know and feel
in the holy Ghoſt, and all the reſt of that divine this to be out of that natural pride which is ſo deep
Beauty. For any competency of the leaſt of thy com rooted in me; for could I be ſenſible enough of my
mon Bleſſings I deſire to be thankful to thy Bouncy, own unworthineſs, I ſhould think every thing too
(for which of them, O God, can I either merit or good, ever thing too much for me; my very being,
requite ?) but, Oh for a Soul truly and eagerly am- O Lord, is more than I am ever able to anſwer thee,
bitious of thoſe thy beſt Mercies! Oh let me ever long and how could I deſerve it when I was not? but that
for them, and ever beinſatiable of them; Oh do thou I have any helps of my well-being here, or hopes
fill my Heart with the deſire of them, and let that and means of my being glorious hereafter, how far
deſire never find it ſelffilled.
is it beyond the reach of my Soul? Lord, let me find
my own Nothingneſs, fo fhall I be thankful for a
XXIX.
little, and in my very want bleſs chee.
How comfortable a ſtyle is that, O God, which
thine Apoftle gives to thine Heaven, whiles he calls
XXXII.
it The Inberitance of the Saints in light? None can come Where are thou, O my God? whither haft chou
there but Saints; the Rooms of this lower World are withdrawn thy ſelf? it is not long ſince I found thy
taken up, commonly wich wicked Men, with Beaſts, comfortable preſence with my Soul, now I miſs
with Devils; but into that heavenly Jeruſalem no un thee, and mourn and languiſh for thee : Nay,
holy thing can enter; neither can any Saint be exclud- rather, where are thou, O my Soul? my God is
ed thence, each of them have not only a ſhare, but an where he was, neither can be any other than himſelf;
entire right to thy glory : And how many juſt Titles the change is in thee, whoſe inconſtant diſpoſition
are there, O Saviour, to that Region of Bleſſedneſs? varies continually and cannot find it felf fixed upon
It is thy Fathers Gift, it is thy Purchaſe, it is thy ſo bleſſed an Object. It will never be better with
Saints Inheritance; theirs only in thy right, by thygra. me, O my God, until it ſhall pleaſe
cious Adoption they are Sons, and as Sons, Heirs, Co thee to ſtabliſh my Heart with the free Pfal. 51. 12°
So heirs with thee of that bleſſed Patrimo- Spirit, and to keep it cloſe to thee, that
Rom. 8. 17. ny; fo feoffed upon them, fo poſſeſſed it may not be carried away with vain diſtractions,
eid of them, that they can never be diſſeiſ- with finful temptations: Lord my God, as thou are
ed: And, Lord, how glorious an Inheritance it is always preſent with me, and canft no more be ab-
An Inheritance in light, in light incomprehenſible, fent than not be thy felf; fo let me be always with
in light inaceſſible : Lo, the moſt ſpiritual of all thy thee in an humble and faithful acknowledgement
viſible Creatures is Light, and yet this light is but of thy preſence; as I can never be out of thine all-
the effect and emanation of one of thy Creatures, the ſeeing Eye, ſo let mine Eyes be ever bent upon thee
Sun; and ſerves only for the illumination of this viſi who art inviſible : Thou that haft given me Eyes,
ble World; but that fupernal Light is from the all-improve them to thy glory and my happineſs.
glorious beams of thy Divine Majeſty, diffuſing
015
themſelves to thoſe bleſſed Spirits, both Angels and
XXXIII.
Souls of thy Saints, who live in the joyful fruition My Boſom, O Lord, is a Rebecca's womb, there
of thee to all eternity: Alas, Lord, we do here dwell art Twins ſtriving within it, a Facob and Eſau,
in darkneſs, and under an uncomfortable opacity, the old Man and the New: Whiles I was in the
whiles thy Face is clouded from us with manifold barren State of my Unregeneration, all was quiet with
Temptations there above, with thee is pure light, a in me; now this ſtrife is both troubleſome and pain-
conſtant Noon-tide of Glory; I am here under a ful, ſó as Nature is ready to ſay, If it
miſerable and obſcure Wardſhip: O teach me to debe ſo, why am Ithus? But withal, O my Gen. 25. 22
{piſe the beſt of Earth, and raviſh my Soul with a God, I bleſs thee for this happy unquiet-
longing deſire of being poffeffed of that bleſſed Inberi- neſs; for I know there is juft cauſe of comfort in
tance of the Saints in light.rod
theſe inward ſtruglings; my Soul is now not unfruit-
Sebago I w
1009 woon
pod
ful, and is conceived with an holy feed, which
bne, bora v gor XXX.
wreftles with my natural corruptions; and if my
What outward Bleffing can be ſweeter than Civil Esau have got the ftart in the priority of time, yet
Peace? What Judgment more heavy than that of the my Facob ihall follow him hard at the Heel, and
Sword? Yet, O Saviour, there is a Peace whichthou happily ſupplant him; and though I muſt nouriſh
them






374
The Breathings of the Devout Soul.

156
42, 43
XXXV.
them both, as mine, yet I can, through thy Grace, sown in corruption, thou ſhall be raiſed in
imitate chy choice, and ſay with thee, Facob bave i incorruption; thou art ſown in diſhonour,
1 Cor.
loved, and Eſau have I bated; Blefled God, make thou thou ſhalt be raiſed in glory; thou art
that Word of thine good in me, That the Elder ſhall Gown in weakneſs, but ſhalt be raiſed in
ferve the Tounger. XXXIV
Power.
.
XXXVI.
Alas, my Lord God, how ſmall matters trouble In this Life, in this Death of the
Body, O Lord,
me? every petty occurrence is ready to rob me of I ſee there are no degrees, though differences of time:
my Peace; fo as, methinks, I am like ſome little The Man that dyed yeſterday is as truly dead, as
Cock boat in a rough Sea, which every Billow top. Abel the firſt Man that dyed in the World; and Me
ples up and down, and threats to link : I can chide thuſelab, that lived Nine hundred fixty nine Years
,
this weak pufillanimity in my felf
, but it is thou did not more truly live, than the Child than did but
that muſt redreſs it: Lord, work my Heart to fo falute and leave the World: But in the Life to come,
firm a ſetledneſs upon thee, that it may never be and the ſecond Death, there are Degrees; Degrees of
fhaken; no not with the violent guſts of Temptati- bleſſedneſs to the glorified, Degrees of Torments to
on, much leſs with the eaſie Gales of ſecular Mif- the damned, the leaſt whereof is unſpeakable, uncon-
accidents: Even when I am hardeſt preſſed in the ceivable: Oh thou that are the Lord of Life and
mulcitude of the Sorrows of my Heart, let thy Com-Death, keep my Soul from thoſe ſteps that go down
forts refreſh my Soul; but for theſe flight Croffes, Oh to the Chambers of death; and once ſet it (for higher
teach me to deſpiſe them, as not worthy ofmy notice
, Idare not fue to go) but over the Treſhold of Glory
much leſs of my vexation: Let my heart be taken and Bleſſedneſs.
up with thee, and then what care I whether the
XXXVII.
World ſmile or frown,
O Lord my God, I am as very a Pilgrim as ever
walked upon thy Earth; why ſhould I look to be in
What a comfort it is, O Saviour, that thou art tbe any better condition than my Neighbours, than
firft fruits of them that ſleep: Thoſe that dye in thee do my Fore-Fathers? Even the beſt of them, that were
but ſleep; thou ſaidit fo once of thy Lazarus, and moſt fixed upon their Inheritance, were no other
mait lay fo of him again, he doth but ſleep ftill: than Strangers at home: It was not in the power of
His firſt ſleep was but ſhort, this latter, though the World to naturalize them, much leſs to make
longer, is no leſs true; out of which he ſhall no leſs them enroll themſelves free Denizons
ſurely awake at thy ſecond Call, than he did before here below; they knew their Country, Heb. 11. 13.
at thy fift: His firſt ſleep and waking was ſingular, which they fought, was above; fo in- 14, 15,
this latter is the fame with ours; we all lye down finitely rich and pleaſant, that theſe
in our Bed of Earth, as ſure to wake, as ever earthly Regions, which they muſt paſs thorow, are,
we can be to ſhut our Eyes : In and from thee, in compariſon, worthy of nothing but contempt.
O bleſſed Saviour, is this our aſſurance, who My condition is no other than theirs : I wander
art the firſt fruits of them that ſleep: The firft here in a ftrange Countrey, what wonder is it if I
handful of the firft Fruits was not preſented for meet with Forreigners fare, hard uſage and neglect ?
it felf, but for the whole Field wherein it grew; Why do I intermeddle with the Affairs of a Nation
the vertue of that Oblation extended it ſelf to the that is not mine ; Why do I clog my ſelf in my way
whole Crop: Neither didſt thou, O bleſſed Jeſu, with the baſe and heavy Lumber of the World ? Why
riſe again for thy ſelf onely, but the Power and are not my affections homeward? Why do I not
Vertue of thy Reſurre&ion reaches to all thine; ſo long to ſee and enjoy my Father's Houſe? O my
choſen Vefſel tells us, Chriſt the firſt fruits, God, thou that haft put me into the State of a Pilgrim,
1 Cor. 15. 23. afterwards they that are Chriſts at his com give me a Pilgrims Heart, ſet me off from this wretch-
Acts 24. 15. ing : So as, though the Reſurrection be ed World wherein I am, let me hate to think of
all of the dead, both juſt and unjuſt ; yet to dwelling here ; let it be my only care how to pafs
riſe by the Power of thy Reſurrection, is fo proper through this miſerable wilderneſs to the promiſed
to thine own, as that thou, O Saviour, Land of a Bleffed Eternity,
Luke 14. 14.
haft ſtyled ic the Reſurrection of the juſt;
XXXVIII.
whiles the reſt ſhall be drag'd out of One Talent at the leaft, O Lord,haft thou put in-
their Graves by the Power of thy Godhead to their to my Hand, and that Sum is great to him that is not
dreadful Judgmene: Already therefore, Jeſu,are we worth a Dram; but, alas, what have I done with it?
riſen in thee, and as ſure ſhall riſe in our own Perſons. I confeſs I have not hid it in a Napkin, but have been
The Loco motive faculty is in the Head; thou who laying it out to ſome poor advantage; yet ſurely
art our Head art rifen, we who are thy Members muſt the gain is fo unanſwerable, that I am afraid of an
and ſhall follow : Say then, Omy dying Body, fay Audit : I ſee none of the approved Servants in the
boldly unto Death, Rejoyce not over me, Goſpel brought in an increaſe of leſs va-
Micah 7. 8. O mine Enemy, for though I fall, yet I ſhall lue chan the Receipt; I fear I ſhall come
Luke 19. 16,
riſe again: Yea, Lord, the Vertue of ſhort of the Sum. Othou, who juftly 17, 18, 19.
thy firſt Fruits diffuſed it felf, not to our riſing onely, holdeſt thy felf wronged with the ſtyle
but to a bleſſed Immortality of theſe Bodies of ours : of An auffere Maſter , vouchſafe to accept of my ſo
For, as thou did riſe immortal and glorious, ſo fhall mean improvements and thou, who valuedft the
we by and with thee; Who ſhall change poor Widows Mites above the rich Gifts caft intothy
Phil. 3. 21.
theſe vile Bodies, and make thern like to thy Treaſury, be pleaſed to allow of thoſe few Pounds that
glorious Body. The ſame power that my weak endeavours could raiſe from thy Stock, and
could ſhake off Death, can put on Glory and Majeſty: mercifully reward thy Servant, not according to his
Lay thee down therefore, O my Body, quietly and ſucceſs, but according to his true intentions of gloria
chearfully, and look to riſe in another hue : Thou art fying thee. 13ds 2010
XXXIX.
mos
The Breathings of the Devout Soul.
375
Pfal. 62. 1
XXXIX.
can I hope for, when I have made my Advocate
What a word is this which I hear from thee, O mine Enemy.
Saviour; Bebold I ft and at the Door and knock! Thou,
XLI.
which are the Lord of Life, God bleſſed for ever, How happy, O Lord, is the Man that hath thee
to ftand and knock at the Door of a ſinful Heart! for his God? He can want nothing that is good, he
Oh what a Praife is this of thy Mercy and Long-ſuffer- can be hurt by nothing that is evil; his Sins are para
ing? What a ſhame to our dull neglea and graceleſs doned, his good Endeavours are accepted, his Croffes
ingratitude? For a David to ſay, I wait are fan&tified, his Prayers are heard; all that he hath
Pfal. 40. I.
ed patiently upon the Lord; Truly my soul are Bleſſings, all that he ſuffers are Advantages; his
waited upon God; it is but meet and Life is holy, his Death comfortable, bis Eftate after
comely, for it is no other than the Death glorious : Oh, that I could feel thee to be my
Duey of the greateſt Monarchs on Earth, yea, of God, that I could enjoy an heavenly Communion
the higheſt Angels in Heaven, to attend their Maker; with thee : In vain ſhould Earth or Hell labour to
buc for thee, the great God of Heaven, to wait at the make me other than bleſſed.
Door of us finful dud and aſhes, what a condeſcenſion
XLII.
is this, what a longanimity? It were our happineſs, How juſt a motion is this of thine, Othou ſweet
O Lord, if upon our greateſt ſuit and importunity Singer of Iſrael, O love the Lord all ye bis
we might have the favour to entertain thee into our Saints? Surely they can be no Saints Pfal. 31. 23.
Hearts; but that thou ſhouldſt importune us to admit that love noe ſuch a Lord: Had he
thee, and ſhouldſt wait at the Poſts of our Doors, never been good to them, yet that infinite goodneſs
till thine Head be filled with dew, and thy which is in himſelf, would have commanded love
Cant. 5. 2. locks with the drops of the night, it is from Saints: Yet, how could they have been Saints,
ſuch a Mercy, as there is not room if he had wholly kept his goodneſs to himſelf? In
enough in our Souls to wonder at. In the mean time that then he hath made chem Saints, he hath com-
what ſhall I ſay to our wretched unthankfulneſs, municated his goodneſs to them, and challengeth all
and impious negligence? Thou haft graciouſly in- love from them; and being made fuch, how infinite-
vited us to thee, and haft ſaid, knock and it ſhall be opened ; ly hath he obliged them with all kinds of Mercies?
and yet thou continueft knocking at our doors, and How can ye chooſe, Oye Saints, but love the Lord?
we open not ;' willingly delaying to let in our happi- What have ye, what are ye, what can ye be, but
neſs; we know how eaſy it were for thee to break open from his meer bounty? They are flight Favours that
the brafen Doors of our Breaſts and to come in; but he hath done you for the World, in theſe his very
the Kingdom of Heaven fuffers not violence from Enemies ſhare with you; how tranſcendent are his
thee, though it ſhould ſuffer it from us : Thou wilt Spiritual Obligations ! Hath he not given you his
do all thy Works in a ſweet and gracious way; as Angels for your Attendants ; Himſelf for your Pro-
one who will not force, but win love; Lord, I can- tector; his Son out of his Boſom for your Redeemer;
not open unleſs thou that knock'ſt for entrance, wilt his Spirit for your Comforter; his Heaven for your
be pleaſed to inable me with ſtrength to turn the Key, Inheritance? 'lf Gifts can attract love; O my God,
and to unbolt this unweildy Bar of my Soul. O do thou who can have any intereſt in my Heart but chy bleſ-
make way for thy ſelf by the ſtrong motions of thy ſed ſelf, that haft been ſo infinitely munificent to my
bleſſed Spirit, into the in-moft Rooms of my Heart; Soul? Take it to thee, thou that haft made and bought
and do thou powerfully incline me to mine own hap- it; enamour it thoroughly of thy goodneſs; make
pinefs; elſe, thou thalt be ever excluded, and I ſhall me fick of love; yea let me die for love of thee,
be ever miſerable.
who haft loved me unto Death, that I may fully en-
joy the perfection of thy Love, in the height of thy
XL
Glory.
In what pangs couldſt thou be, O Afaph, that ſo
XLIII.
woful a Word ſhould fall from thee, Lord, how have I ſeen Men miſcarried into thoſe
Pfal. 77. 19. Hath God forgotten to be gracious ? Surely fins, the premonition whereof they would have
the temptation went ſo high, that the thought incredible, and their yieldance chereto, im-
next ſtep had been Blaſphemy: Had not that good poſſible? How many Hazaels hath our very Age yield-
God, whom thy bold weakneſs queſtions for forget- ed, that if a Prophet ſhould have foretold their Acts,
fulneſs, in great mercy remembred thee, and brought would have ſaid, Is thy Servant a Dog that
thee ſpeedily to remember thy ſelf and him; that be should do theſe great things? Oh my 2 Kings 8. 13.
which thou confeffeft to have been infirmity, God, why do not I fufpe& my felf?
had proved a ſinful deſpair : I dare fay for thee, that what hold have I of my felf more than theſe other
Word waſhed thy cheeks with many a Tear, and miſerable Examples of humane frailey ?
was worthy of more; for,O God,what can be ſo dear Lord God, if thou take off thy Hand from me,
to thee as the Glory of thy Mercy? There is none of what wickedneſs ſhall eſcape me? I know I cannot
thy bleſſed Attributes which thou deſireft to ſet forth want a Tempter; and that Tempter cannot want
ſo much unto the Sons of Men, and ſo much abhor- either Power, or Malice, or Vigilance, or Skill
, or
eſt to be diſparaged by our detraction, as thy Mer- Baits
, or Opportunities; and for my ſelf I find too
cy: Thou canſt, O Lord, forget thy diſpleaſure a. well, that of my ſelf I have no ftrength to reſift any
gainſt thy People; thou canſt forget our of his temptations: O for thy Mercies ſake, uphold
Micah 7. 18, Iniquities and caſt our Sins out of thy thou me with thy mighty Hand; ftand cloſe to me
remembrance; but thou canſt no more in all affaults; fhew thy ſelf ſtrong in my weakneſs :
forget to be gracious, than thou canft ceaſe to be thy Keep back thy Servant from preſumptuous
ſelf: O my God, I fin againſt thy Juſtice hourly, and ins; Let them not have dominion over me; Pfal. 19. 13.
thy Mercy interpoſes for my remiſlion; but, Oh, then (only) Shall I be upright, and hall be
keep me from ſinning againſt thy Mercy; What Plea innocent from the great tranſgreffione
XLIV.
19.

376
The Breathings of the Devout Soul.
XLIV.
XLVI.
It is thy Title, O Lord, and only thine, that thou
Lord God, What a world of Treaſure haft thou
giveſt Songs in the Night: The Night is hid in the bowels of the Earth, which no Eye of
Job 35. 10.
a fad and dolorous feaſon; as the Light Man ever did,or fhall, or can fee: What goodly Plants
Ecclef
. 11.7. contrarily is the Image of cheerfulneſs; haft thou brought forth of the Earth, in wild, un-
like as it is in bodily Pains and Aches, known Regions, which no Man ever beheld? What
that they are ftill work towards Night; ſo it is in the great Wits haft thou ſhut up in a willing obſcurity,
Cares and Griefs of mind; then they aſſault us moft which the World never takes notice of? In all which
when they are helpt on by the advantage of an un- thou Meweſt, that it is not only the Uſe and Benefit
comfortable darkneſs: Many Men can give themſelves of Man which thou regardelt in the great variety of
Songs in the Day of their Proſperity, who can but thy Creation, and AAs of adminiſtration of the
howl in the Night of their affliction; World, but thine own Glory, and the fulfilling of
A&. 16. 25. but for a Paul and Silas to ſing in their thine own good Pleaſure; and if only the Angels of
Pfal. 77.6. Priſon at mid-night; for an Afaph to Heaven be Witneſſes of thy great Works, thou canſt
call to remembrance his Song in the Night, not want a due celebration of thy praiſe; It is juſt
this comes only from that Spirit of thine, whoſe pe with thee, O God, that thou ſhoulást regard only thy
culiar ſtyle is the Comforter : And ſurely, as Muſick bleſſed felf, in all that thou doeft, or haft done; for
Counds beft in the Night, ſo thoſe heavenly Notes of all is thine, and thou art all : Oh that I could ſince-
praiſe which we fing to thee our God in the gioo rely make thee the perfe&t ſcope of all my Thoughts
my darkneſs of our adverſity, cannot but be moſt of all my Adions; that ſo we may both meet in one
pleafing in thine Ears : Thine Apoſtle bids us (which and the fame happy end, thy glory in my eternal
is our ordinary wont) when we are merry to fing, bleſſedneſs,
when offlicted, to pray; but if when we are afficted
we can fing, (as alſo when we are merrieft we can
XLVII.
pray) that ditty muſt needs be ſo much more acco Indeed, Lord, as thou ſaidít, the Night cometh when
table to thee, as it is a more powerful effect of the no Man can work; What can we do, when the light
joy of thy Holy Ghoft; O my God, I am conſcious of is ſhut in, but ſhut our Eyes, and ſleep? When our
my own infirmity; I know I am naturally ſubject to Senſes are tyed up, and our Limbs laid to reſt, what
a dull and heavy dumpiſhneſs, under whatſoever can we do, but yield our felves to a neceſſary re-
affidion; Thou that art the God of all comfort, poſe? O my God, I perceive my Night baftening
remedy this heartleſs diſpoſition in me; pull this lead on apace, my Sun draws low, the Shadows lengthen,
out of my Boſom; make me not patient only, but Vapours riſe, and the Air begins to darken; Let me
cheerful under my Trials, fill thou my Heart with beftir my ſelf for the time; let me lofe none
of my
joy, and my Mouch with ſongs in the Night of my few Hours, Let me work hard a while; becauſe I
tribulation.
Thall ſoon reſt everlaſtingly.
XLV.
It is a true Word, O Lord, that thy
XLVIII.
1 Sam. 16.7. Seer ſaid of thee long ago; The Lord ſeeth Thou ſeeſt, Lord, how apt I am to contemn this
not as Man ſeetb: Man ſees the Face, Body of mine; Surely when I look back upon the
thou ſeeft the Heart; Man fees things as they ſeem, ſtuff whereof it is made, no better than that I
thou ſeeft them as they are; many things are hid tread upon; and ſee the loathſomneſs of all kinds
from the Eyes of Men, all things lie open and dif- that comes from it; and feel the pain that it ofc-
plaid before thee. What a madneſs then were it in times puts me to, and conſider whither it is going,
me to come diſguiſed into thy preſence, and to ſeek and how noiſome it is above all other Creatures
to hide my Counſels from thine al-ſeeing Eyes? I muſt upon the diſſolution ; I have much ado to hold
be content, Lord, to be deluded here by fair appear- good terms with ſo unequel a Partner; But on the
ances; for I may not offer to look into the Boſoms other fide; when I look up to thy Hand, and ſee
of Men, which thou haft reſerved for thy ſelf; it is how fearfully and wonderfully thou haſt made it,
only the out ſide that I can judge by; Yea, O God, what infinite coſt thou haſt beſtowed upon it, in
if I ſhall caft my Eyes inward, and look into my that thou haſt not thought thine own Blood too dear
own breaſt, even there I find my ſelf baffled at home; to redeem it ; that thou haft ſo far honour'd it, as
The Heart of Man is deceitful above all things; who can know to make it the Temple of thy Holy Ghoft; and to
it? None but thoſe piercing Eyes of thine can dif- admit it into a bleffed Communion with thy felf;
cover all the windings and turnings of that intricate and haft decreed to do ſo great things for it hereaf-
Piece. What would it avail me, O Lord, to mock ter; even to cloath it with Immortality, and to
the Eyes of all the World with a femblance of holineſs, make it like unto thy glorious Body ; I can bleſs
whilſt thou ſhould ſee me falſe and filthy? Should thee for fo happy a Mate; and with patience di-
I be cenſured by a World of Men, when I am ſecret-geſt all theſe neceffary Infirmities; and now I look
ly allowed by thee, I could contemn it, yea glory in upon this Fleſh, not as it is, withered and wrinkled;
their unjuſt reproach; But if thine Eye ſhall note me but as it will be, ſhining and glorified. O Lord,
guilty, to what purpoſe is all the applauſe of Men? how vile ſoever this clay is in it felf; yet make me
Othou that are the God of Truth; do thou open, in thine intereſt, and my hopes fo enamoured of it,
and diffect this cloſe Heart of mine; ſearch every as if I did already find it made celeſtial. Oh that
fibre that is in, or about it; and if thou findeſt any my faith could prevent my Change, and anticipate
ill Blood there, lee it out; and if thou findeſt any my enſuing Glory.
hollowneſs
, fill it up; and ſo work upon ic that it
may be approved of chee that madeft it; as for Men,
XLIX.
it ſhall be alike to me whether they ſpend their breath Lord, what a dreadful Favour was that which
or ſave it.
thou ſhewedſt to thy Prophec Elijab, to ſend a fiery
Chariot



The Breathings of the Devout Soul.
377
Chariot for him, to conveigh him up to Heaven ! thou ſhalt find alive at thy ſecond coming; and
I ſhould have thought that
the ſight of fo terrible then the caſe will be ours, we ſhall paſs through
a Carriage ſhould have fetched away his Soul be- Fire to our Immortality; or, if thou haſt ordained
forehand, and have left the Body groveling on the us to a ſpeedier Diſpatch, perhaps thou haft de-
Earth: But that good Spirit of thine, which had creed that our way to thee hall be through a fiery
fore-ſignified that fiery Rapture, had doubtleſs fore- Tryal. O God, whatever Courſe thou in thine
armed thy Servant with an anſwerable Reſolution holy Wiſdom haft determined for the fetching up
to expect, and undergo it: Either he knew that my Soul from this Vale of Miſery, and Tears, pre-
Chariot, however fearful in the appearance, was pare me thoroughly for it; and do thou work my
only glorious, and not penal; or elſe he chear- Heart to fo lively a Faith in thee, that all the
fully reſolved that ſuch a momentany Pain in the Terrors of my Death may be ſwallowed up in an
change would be followed with an eternity of aſſured Expectation of my ſpeedy Glory, and that
Happineſs: 0 God, we are not worthy to know my laſt Groans ſhall be immediately ſeconded with
whereto thou haft reſerved us : Perhaps thou haft eternal Hallelujahs, in the glorious Choir of thy
appointed us to be in the Number of thoſe, whom I Saints and Angels in Heaven. Amen. Amen.

THE
S OU L
'S
Farewel to EARTH
AND
Approaches to HEAVEN
B В
Farewel then finful World, whoſe Favours have been
SECT. I.
no other than Snares, and whoſe Frowns no leſs
than Torments : Farewel for ever, for if my Fleſh
E thou ever, O my Soul, holily ambiti- cannot yet clear it ſelf of thee, yet my Spirit ſhall
tious; always aſpiring towards thy Hea- ever know thee at a diſtance; and behold thee no
ven, not entertaining any Thought that otherways than the eſcaped Mariner looks back up-
makes not towards Bleſſedneſs: For this on the Rock whereon he was lately ſplitted. Let
cauſe therefore put thy ſelf upon thy Wings, and thy bewitched Clients adore thee for a Deity, all
leave the Earth below thee; and when thou art ad- the Homage thou ſhalt receive from me, ſhall be
vanced above this inferior World, look down upon no other than Defiance; and if thy glorious Shows
this Globe of wretched Mortality, and deſpiſe have deluded the Eyes of credulous Spectators, I
what thou waſt, and hadft; and think with thy know thee for an Impoſtor: Deceive henceforth
ſelf: There was I not a Sojourner, ſo much as Pri- thoſe that truſt thee; for me, I am out of the
foner, for ſome tedious Years; there have I been reach of thy Fraud, out of the power of thy Ma-
thus long tugging with my Miſeries, with my Sins; lice.
there have my treacherous Senſes betray'd me to in Thus do thou, O my Soul, when thou art raiſed
finite Evils, both done and ſuffered: How have I up to this height of thy fixed Contemplation, caſt
been there tormented with the ſenſe of others down thine Eyes contemptuouſly upon the Region
Wickedneſs, but more of my own? What Info- of thy former Miſeries, and be ſure ever to keep
lence did I fee in Men of Power? What Rage in up in a conſtant Aſcent towards Bleſſedneſs; not
Men of Blood? What grofs Superftition in the Ig-ſuffering thy ſelf to ſtoop any more upon theſe
norant? What abominable Sacrilege in thoſe that earthly Vanities: For, tell me ſerioully, when the
would be zealous ? What drunken Revellings, what World was diſpoſed to court thee moſt of all,
ſodomitical Filthineſs, what helliſh Profanations in what did it yield thee but unfound Joys, fauced
atheous Ruffians ? What Perfidiouſneſs in Friend with a deep anguiſh of Spirit ; falſe Hopes fhutting
fhip? What Cozenage in Contracts? What Cruelty up in an heart-breaking Diſappointment; windy
in Revenges? In ſhort, What an Hell upon Earth Proffers mocking thee with ſudden Retractions ;
Bbbbb
bitter

378
The Soul's Farewel to Earth,
bitter Pills in Sugar ; Poiſon in a golden Cup. It Spiritual, and Celeſtial: And above all, propoſe
Thewed thee perhaps ftately Palaces, but ftuft with unto thy felf, and dwell upon that pureft, perted-
Cares
; fair and populous Cities, but full of Toil eft, fimpleft, bleffedeft Object, the glorious and in-
and Tumult; flouriſhing Churches, but annoy'd comprehenſible Deity, there thou ſhalt find more
with Schiſm, and Sacrilege; rich Treaſures, but than enough to take up thy Thoughts to all Eterni
kept by ill Spirits, pleaſing Beauties, but baited ty. Be thou, O my Soul
, ever ſwallowed up in
with Temptations; glorious Titles, but ſurcharged the Confideration of that infinite felf-being Effence,
with Pride; goodly Semblances, with rotten in- whom all created Spirits are not capable fufficiently
fides; in ſhort, Death diſguiſed with Pleaſures and to admire: Behold, and never ceafe wondering at
Profits.
the Majeſty of his Glory. The bodily Eyes dazle
If therefore thy unexperience have fuffered thy at the light of the Sun ; but if there were as many
Feathers to be belimed with theſe earthly Entangle Suns as there are Stars in the Firmament of Hea-
ments, yet now, that thou haft happily caſt thoſe ven, their united Splendor were but Darkneſs to
Plumes, and quit thy felf of theſe miſerable In- their All-glorious Creator: Thou canſt not yet
cumbrances; thou mayft foar aloft above the Sphere hope to ſee him as he is; but lo thou beholdeft
of Mortality, and be ſtill towering up towards thy where he dwells in Light inacceſſible; the fight of
Heaven: And as thoſe that have aſcended to the whoſe very outward Verge, is enough to put thee
Top of ſome Athos or Tenariff, ſee all things below into a perpetual Extaſy. It is not for thee as yet to
them in the Vallies ſmall, and ſcarce, in their dimi- ftrive to enter within the Veil; thine Eyes may
nution, diſcernable ; fo ſhall all earthly Objects in not be free where the Angels' hide their faces:
thy ſpiritual Exaltation, ſeem unto thee; either What thou wanteft in fight, O my Soul, fupply in
thou thalt not ſee them at all, or at leaſt ſo leſſened, wonder. Never any mortal Man, o God, durft
as that they have to thee quite loſt all the Propor- fue to ſee thy Face, ſave that one intire Servant of
tion of their former Dimenſions.
thine, whoſe Face thy Conference had made ſhine-
ing and radiant; but even he (though inured to
SECT. II.
thy preſence) was not capable to behold ſuch Glo-
ry, and live : Far be it from me, O Lord, to pre-
IT
I will not be long, O my Soul, ere thou ſhalt lume ſo high; only let me ſee thee as thou haft bid-
abſolutely leave the World in the place of thy den me; and but ſo, as not to behold thee (after
Habitation, being carried up by the bleſſed Angels thy gracious Revelation) were my Sin: Let me ſee,
to thy Reft and Glory; but in the mean time thou even in this diſtance, fome glimmering of thy di-
muft reſolve to leave it in thy Thoughts and Affe- vine Power, Wiſdom, Juſtice, Mercy, Truth, Pro-
ions: Thou mayſt have power over theſe, even vidence, and let me bleſs and adore thee in what
before the hour of thy Separation; and theſe right- I fee.
ly diſpoſed, have power to exempt thee before-
hand from the Intereſt of this inferior World, and
SECT. III.
to advance thy Approaches to that World of the
Blefted
which thou not haſt, but art beyond the
heavy upon thee, and fways thee down to the poflibility of all Limitations of Objects or Thoughts :
Earth, not ſuffering thee to mount upward to In us, poor finite Creatures, our Power comes ſhore
that Bliſs whereunto thou aſpireft; this muſt be of our Will; many things we fain would do, but
fhaken off, if thou wouldſt attain to any Capacity cannot; and great pity it were that there ſhould
of Happineſs ; even in this fenfe, Fleſh and Blood not be ſuch a Reſtraint upon our unruly Appetites,
cannot inherit the Kingdom of God: It behoves which would otherwiſe work out the Deſtruction
thee to be, ſo far as this Compoſition will admit, both of others and our felves. But, O God, thy
ſpiritualized, ere thou canſt hope to attain to any Power is beyond thy Will: Thou canſt do more
degree of Bleſſedneſs.
than thou wilt: Thou couldſt have made more
Thy Conjunction with the Body doth neceffa- Worlds, when thou madeft this one; and even this
rily clog thee with an irrational part, which will one, which thou haft made, Lord, how glorious a
unavoidably force upon thee ſome Operations of one is is:
Lo, there needs no other demonftration
its own; and thy Senſes will be interpoſing them of thine Omnipotence. Oh what a Heaven is this
felves in all thy intellectual Imployments, perfer- which thou haſt canopied over our Heads ? How
ring thee the Service of their Guidance in all thy immenſely capacious: How admirably beautiful ?
Proceedings: But if thou loveſt Eternity of Blef- How beftedded with goodly Globes of Light? Some
fedneſs, ſhake them off as importunate Sutors; ga- one whereof hath in it ſuch unſpeakable Glory, as
ther up thy felf into thine own regenerated Pow- that there have not wanted Nations, (and thoſe
ers, and do thy work without, and above them. not of the favageft) which have miſworſhipped it
It is enough that thou haſt at firſt taken ſome hint for their God: And if thou hadít made but one of
from them of what concerns thee; as for the reſt, theſe in thy Firmament, thy Workmanſhip had
caft them off as unneceſſary, and impertinent; the been above our wonder; for even this had ſur-
Proſecution whereof, is too high and too internal for paſſed the whole Frame of this lower World : But
them to intermeddle with: Thou haft now divine now as their Quality ſtrives with their Greatneſs,
and heavenly Things in chaſe, whereof there can- ſo their Magnitude ftrives with their Number,
not be the leaſt fent in any of theſe earthly Fa- which of them fall more magnify the Praiſe of
culties. Deveft thy ſelf therefore (what thou pof- their Almighty Creator : And theſe three are no
fibly mayft) of all Materiality, both of Objects, leſs than matched by the conftant Regularity of
and Apprehenfions; and let thy pure, renewed, the perpetual Motion of thoſe mighty Bodies ;
and illuminated Intellect, work only upon matter which having walked their daily Rounds about the
World
to endurance
while thou art confined to this blay
: Which thou not halt, but are beyond the
And Approaches to Heaven.
379
tent.
World above this Five Thouſand Six Hundred and, dered how to diſpoſe of every Creature thou haft
Sixty Years, yet are fo ordered by thy inviolable made, according to the Pleaſure of thy moſt juſt
Decree, that they have not varied one inch from Will? What a Sway of Providence is this that go-
their appointed Line, but keep their due Courſe verns the World; over-ruling the higheſt, and
and jult diſtance each from other; although not ſtooping to the meaneſt Piece of thy Creation
fixed in any folid Orh, but moving ſingly in a thin Concurring with, and actuating the Motions and
and yielding Sky, to the very fame Point whence Operations of all ſecond Cauſes of whatſoever is
they ſet forth. And if the bodily and viſible part done in Heaven or on Earth? Yea, Lord, how
of thy heavenly Hoaft, O God, be thus uncon- wonderful are thoſe Irradiations of Knowlege and
ceivably glorious, where ſhall we find room to Wiſdom, which thou haſt beamed forth upon thine
wonder at thoſe ſpiritual and living Powers which intelligent Creatures, both Angels and Men? As
inhabit thoſe Celeſtial Manſions, and attend upon for thoſe Celeſtial Spirits which ſee thy Face con-
the Throne of thy Majeily : The thouſand thou-tinually, it is no marvel if they be illuminated in
ſands of thy bleſſed Angels, Arch-Angels, Cheru a degree far above human Apprehenſion; but thas
bim, Seraphin, Thrones, Principalities, Domini- the rational Soul of Man, even in this woful Pil-
ons, which in thy Preſence enjoy a Bliſs next to grimage below, notwithſtanding the Opacity of
infinice? Any one of which, if we could ſee him, that Earth wherewith it is incompaſſed, ſhould be
were enough to kill us with his Glory : Not one of ſo far enlightned, as that it is able to know all the
thoſe Millions of mighty Spirits, but were able to Motions of the Heavens, the Magnitudes and Di-
deſtroy a World : Oh then how infinitely tranſcen- ftances of Stars, the Natures, Properties, Influences
dent is that Power of chine, which haſt both crea of the Planets, the Inſtant of the Eclipſes, Con-
ted all this heavenly Hierarchy, and ſo moveft in junctions, and ſeveral Aſpects of thoſe Celeſtial Bo-
them, that only in and by thee they are thus Po- dies; that it can diſcover the ſecret Treaſures of
Earth and Sea, and knows how to unlock all ché
Yea, Lord, let me but caft mine Eyes down to cloſe Cabinets, both of Art and Nature: O God,
this Earth I tread upon, and view thy Wonders in what is this but ſome little gleam of that pure and
the deep, how manifeſtly do theſe proclaim thy di- glorious Light, which breaks forth from thy Infi-
vine Omnipotence? When I ſee this vaſt Globe of niteneſs upon thy Creature : Yet were the Know-
Earth, and Waters, dreadfully hanging in the lege of all Men on Earth, and all the Angels in
midft of a liquid Air, upheld by nothing but by Heaven, multiplied a thouſand fold, how unable
thy powerful Word: When I ſee the Rage of the were it being united together, to reach unto the
ſwelling Waves (naturally higher than the Shores height of thy divine Counſels, to fadorn the bor-
they beat upon) reſtrained to their Bounds by thy tom of thy moſt wife and holy Decrees? So as
over-ruling Command: When I ſee the Earth beau- they muſt be forced to cry out with that Sains of
tifully garniſhed with marvellous variety of Trees, thine, who was rapt into the third
Herbs, Flowers; richly ſtuffed with precious Me Heaven, O the depth of the Riches, both Rom. II. 33.
tals, Stones, Minerals: When I ſee (beſides a of the Wiſdom and Knowlege of God!
World of Men) the numberleſs Choice and Dif- How unſearchable are bis Fudgments, and his ways paft
ferences of the Subftance, Forms, Colours, Diſpo- finding out !
fitions, of Beafts, Fowls, Fiſhes, wherewith theſe
lower Elements are peopled, how can I be but dif-
SECT. V.
folved into wonder of thy Almighty Power.
UT with what a trembling Adoration, o
SECT. IV.
my Soul, muſt thou needs look upon the in-
finite Juſtice of thy God; whoſe inviolable Rule
Either is thy Power, O God, either more, is to render to every Man according to his works.
or more thy ſelf than thy Wiſdom, which is | Alas, the little good thou wert able to do, hach
no leſs effential to thee, than infinite. What have been allay'd with ſo many, and great Imperfecti-
we to do, filly and ſhallow Wretches, with that ons, that it can expect no Retribution but Dif-
incomprehenfible Wiſdom which is intrinfecal to pleaſure ; and for the many Evils whereof thou
thy divine Nature; the Body of that Sun is not for arc guiley, what canſt thou look for but the Wages
our weak Eyes to behold, it is enough for me if I of Sin, Death? - Not temporary, and natural only,
can but fee fome Rays of that heavenly Light which is but a Separation of thee, a while, from
which ſhines forth fo gloriouſly upon thy Creatures: thy load of Earth, but the ſpiritual and eternal Se-
In the framing and governing whereof, whether paration from the Preſence of thy God, whoſe ve-
thy Power or Wiſdom did, and do more exhibit ry want is the height of Torments. Lo, whatever
it ſelf, thou only canlt judge. O the divine Archi become of thee, God muſt be himſelf: In vain
tecture of this goodly Fabrick of Heaven and ſhouldft thou hope that for thy ſelf he will abate
Earth, raiſed out of Nothing, to this admirable ought of his bleſſed Eſſence, of the facred Attri-
perfection! What ftupendious Artifice of Compo butes: That righteous Doom muſt ftand, The Soul
fition is here! What exquiſite Symmetry of Parts, that fins ſhall die : Hell claims his due, Juſtice muſt
what exa& Order of Degrees, what marvellous be ſatisfied; where are thou now, O my Soul,
Annalogy betwixt Beaſts, Fiſhes, Plants, the Na- what canſt chou now make account of, but to de-
tives of both Elements! O what a comprehenſive ſpair and die? Surely, in thy felf, thou art loft:
Reach is this of thy Omniſcience, which at once There is no way with thee but utrer Perdition. But
in one act beholdeſt all the Actions and Events of look up, O my Soul, look up above the Hills,
all the Creatures that were, are, or ſhall be in this whence cometh thy Salvation, ſee the Heavens
large Univerſe ? What a Contrivance of thy eter-opening upon thee; ſee what reviving and com-
nal Counſel, which halt moſt wiſely and holily or fortable Rays of Grace and Mercy ſhine forth un-
Bbbbb 2
Ben
NE
380
The Soul's Farewel to Earth,
7
Hof. 13:9.
34.
to thee, from that excellent Glory; and out of Creatures, Enemies to God, Slaves to Satan, is
that heavenly Light hear the Voice of above the reach of all finite Appre-
thy bleſſed Saviour, ſaying to thee, o henſion. On never-to-be-enough-mag- Bernard.
Ifrael
, thous baſt deſtroyed thy Self, but in nified Mercy! Thou didſt not, o sa- Serm. de paf-
me is thy Help. Even ſo, o Jeſu, in thee, only in viour, when thou faweſt Mankind ut- fione Domini.
thee is my Help: Wretched Man that I am, in terly loft, and forlorn, content thy
my ſelf I ſtand utterly forfeited to Death and Hell; ſelf to ſend down one of thy Cherubim, or Sera-
it is thou that haft redeemed me with phin, or ſome other of thy heavenly Angels to un-
Rom. 8.33)
no leſs Ranfom than thy precious dertake the great Work of our Deliverance (as
Blood. Death was owing by me, by well knowing that Task too high for any created
thee it was paid for me, ſo as now Power) but wouldit, out of thine infinite Love
my Debt is fully diſcharged, and my Soul clearly and Compaſſion, vouchſafe, fo to abaſe thy bleſſed
acquitted: Who ſhall lay any thing to the charge felf, as to deſcend from the Throne of thy Cele-
of God's Elect? It is God that juſtifieth ; who is ftial Glory, to this Dungeon of Earth; and not
he that condemneth? It is Chriſt that died, yea, leaving what thou hadft, and what thou waft, to
rather that he is rifen again. Lo, now the Rigor aſſume what thou hadît not, Man; and to diſpa-
of thine inviolable Juſtice is taken off by thine in- rage thy ſelf by being one of us, that we might be-
finite Mercy, the Sam that I could never pay, is come like unto thee, Co-heirs of thy Glory and
by the Power of that Faith which thou haft Bleffedneſs. Thou that are the eternal Son of God,
wrought in me, ſet off to my all-ſufficient Surety, wouldft condeſcend fo low, as to be Man; that we
and by thy divine Goodneſs graciouſly accepted as who are Worms, and no Men, might be advanced
mine, I have paid it in him, he hath paid it for to be the Sons of God: Thou wouldft be a Servant,
me : Thy Juſtice is fatisfied, thy Debtor freed, and that we might reign : Thou wouldft expoſe chy
thy Mercy magnified.
ſelf to the thame and diſgrace of thy vile Crea-
tures here, that thou mighteſt raiſe us up to the
height of heavenly Honour with thee our 'God,
SECT. VI.
and thy holy Angels: Thou wouldſt die for a while,
that we might live eternally.
are no Bounds to be
Pauſe here a while, Souland do not wiſh
The houghts, so my soul
, fince wharfoever thy to Change thy Thoughes my eieher Barthe port wel
God either is, or hath done, comes within thy ven can yield thee any of higher Concernment, of
Proſpea : There, beſides the great work of his greater Comfort; only withal, behold the glorious
Creation, thou mayft dwell upon the no leſs Al Perfon, of that thy bleſſed Mediator, after his vi-
mighty work of his Adminiſtration of this uni- ctories over Death and Hell, fitting triumphant in
verfal World, whereof the Preſervation and Go all the Majeſty of Heaven, adored by all thoſe
vernment is no lefs wonderful than the Frame; Millions of Celeſtial Spirits, in his glorified Huma-
there thou ſhalt ſee the marvellous Subordination of nity; and (what thou mayſt) enjoy the Viſion of
Creatures, ſome made to rule, others to obey; the him by Faith, till thou ſhalt be everlaſtingly blef-
powerful Influence of the Celeſtial Bodies upon the ſed with a clear, and preſent Intuition. Long af-
İnferior; the continual Tranſmutation of Elements, ter that day, and be ever careful in the mean time
forſaking their own places and Natures to ſerve to make thy ſelf ready for fo infinite Happineſs.
the whole; Forms dying, Matter perpetual ; all
Things maintained by a friendly diſcord of Hu-
SECT. VII.
mours, out of which they are raiſed; the circular
ND now, O
Men
ruled to ſuch a Temper, that yet Government is fixed thy ſelf (ſo far as thy weak Eyes will allow
continued in the hands of few, Society and Com- thee) upon thy God and Saviour, in his Almighty
merce with all : In ſhort, all Creatures, while they Works, and moſt glorious Attributes, it will be
do either naturally, or voluntarily act their own time for thee (and will not a little conduce to
part, doing unawares the Will of their Creator. thy further Addreſs towards Bleſſedneſs) to faften
But that which may juftly challenge thy longer thy ſelf upon the fight of the happy Effate of the
ftay, and greater wonder, is the more than tran- Saints above, who are gone before thee to their
ſcendent work of Man's Redemption; the Myfte- Bliſs, and have (through God's Mercy) comforta-
ries whereof the holy Angels have de bly obtained that which thou aſpireſt unto: Thou
fired to look into, but could never yet that wert guided by their Example, be likewiſe
fufficiently conceive or admire: That heartned by their Succeſs : Thou art yet a Travel-
the Son of God, the Lord of Glory, Coeternal, ler, they Comprehenfors: Thou art panting to-
Coequal to his father, God bleſſed for ever, ſhould wards that Reſt, which they muſt happily enjoy:
take upon him an Eftate lower than their own; Thou art ſweating under the Croſs, while they
fhould cloath his Deity with the Rags of our fit crowned in an heavenly Magnificence. See the
Fleſh; ſhould ſtoop to weak and miſerable Man- place wherein they are, the Heaven of Heavens,
hood, and in that low and deſpicable Condition, the Paradiſe of God; infinitely reſplendent, infi-
fhould ſubmit himſelf to Hunger, Thirſt, Weari- nitely delectable; ſuch as no Eye can behold, and
neſs, Tempcation of Devils, deſpight of Men, to not be bleſſed: Shouldſt thou ſet thy Tabernacle in
che Cruelty of Tormentors, to Agonies of Soul, to the midſt of the Sun, chou could't nor but be en-
the Pangs of a bitcer, ignominious, curſed Death, compaſſed with marvellous Light; yet even there
to the ſenſe of his Father's Wrath for us wretched it would be but as Mid night with thee, in com-
Sinners, that had made our felves the worſt of pariſon of thoſe Irradiations of Glory which ſhine
forch
1 Pet. 1. 12.

And Approaches to Heaven.
381
forth above in that Imperial Region ; for thy God
is the Sun there: By how much there-
SECT. VIII.
Rev. 21. 23.
fore choſe divine Rays of his exceed
the brighteſt Beams of his Creature, Ven thy weak and imperfect Viſion of ſuch
ſo much doth the Beauty of that Heaven of the heavenly Objects, O my Soul, are enough to
bleſſed furpaſs the created Light of this inferior lay a Foundation of thy Bleſſedneſs; and how can
and ſtarry Firmament. Even the very place con- there chufe but be raiſed thence as a further degree
tributes not a little to our Joy, or Miſery : It is towards it, a ſweet Complacency of heart in an
hard to be merry in a Goal; and the great Perſian Appropriation of what thou feeſt'; without which
Monarch thought it very improper for nothing can make thee happy? Let the Sun ſhine
Neh. 2. 2•
a Courtier to be of a fad Counte never ſo bright, what is this to thee if thou be
nance within the Verge of ſo great a blind? Be the God of Heaven never ſo glorious,
Royalty. The very Devils conceive horror at the yet if he be not thy God: Be the Saviour of the
Apprehenſion of the place of their Torment, and World never fo merciful, yet if he be not merciful
can befeech the over-ruling Power of to thee: Be the Heaven never fo full of Beauty and
Luke 8.31.
thy Saviour not to command them to Majeſty, yet if thou have not thy Portion in that
go out into the deep. No Man can Inheritance of the Saints in Light; ſo far will it be
be ſo inſenſate, to think there can be more dread from yielding thee Comfort, that it will make a
fulneſs in the place of thoſe infernal Tortures, further addition to thy Torment. What an Aggra-
than there is Pleaſure and Joy in the height of that vation of Miſery ſhall it be to thoſe that were Chil-
Sphere of Bleſſedneſs; ſince we know we have to dren of the Kingdom, that from that utter Dark-
do with a God that delights more in the Proſperity neſs whereinto they are caſt, they
of his Saints, than in the Cruciation, and Howling ſhall fee Aliens come from the Eaſt Mat. 8.11.
of his Enemies
. How canſt thou then, O my Soul, and Weſt, and fit down with Abra-
be but wholly taken up with the fight of that Ce-bam, Iſaac, and Facob, in the Kingdom of Heaven?
leftial Jeruſalem, the beautious City of thy God, Ceaſe not then, omy Soul, till by a fure and
the bleſſed Manſions of glorified Spirits ? Surely, undefeifible Application, thou haft brought all theſe
if Earth could have yielded any thing more fair home to thy ſelf; and canſt look upon the great
and eſtimable than Gold, Pearls, precious Stones, God of Heaven, the gracious Redeemer of the
it ſhould have been borrowed to reſemble theſe fu- World, the Glory of that Celeſtial Paradiſe as
pernal Habitations: But, alas, the luſtre of theſe thine own. Let it be thy bold Ambition, and how
baſe Materials doth but darken the Reſplendence of ly Curioſity, to find thy Name enrolled in that
thoſe divine Excellencies. With what Contempt eternal Regiſter of Heaven: And if there be any
now doſt thou look down upon thoſe muddy one Room in the many Manſions of that Celeſtial
Foundations of Earth, which the low Spirits of Feruſalem, lower and leſs reſplendent than other,
Worldlings are wont to admire ? And how feeling thither do thou find thy ſelf (through the great
ly doſt thou bleſs and emulate the Mercy of thy God) happily deſigned. It muſt be
Heb. 12. 23. Spirits of juft Men made perfect, the work of thy Faith that muſt do it; that divine
who are honoured with fo bliſsful Grace it is, the Power whereof can either fetch
an Habitation.
down Heaven to thee, or carry thee before-hand
But what were the Place, O my Soul, how good up to thy Heaven ; and not affix thee only to thy
ly and glorious foever in it felf, if it were not God and Saviour, but unite thee to him, and
for the Preſence of him whofe being there makes it (which is yet more) aſcertain thee of ſo bleſſed an
Heaven? Lo, there the Throne of that heavenly Union.
Majeſty, which filling and comprehending the large Neither can it be but that from this ſenſe of
Circumference of this whole, both lower and ſu- Appropriation there muſt neceffarily follow a mar-
perior World; yet there keeps and manifefts his vellous Contentment and Complacency in the Af-
State, with the infinite Magnificence of the King furance of ſo happy an Intereſt. Lord, how do I
of eternal Glory: There he in an ineffectible man- ſee poor Worldlings pleaſe themſelves in the Con-
ner communicates himfelf to bleſſed Spirits, both ceit of their miſerable Proprieties? One thinks,
Angels and Men: And that very Viſion is no is not this my great Babylon which I have built ?
leſs to them than beatifical: Surely were the Place a Another, are not theſe my rich Mines?
a thouſand degrees lower in Beauty and Perfection Another, is not this my royal and Dan. 4. 30.
than it is, yet that Preſence would render it Ce-adored Magnificence? And how are
leitial : The Reſidence of the King was wont to thoſe unſtable Minds tranſported with the Opinion
turn the meaneſt Village or Caſtle into a Court: of theſe great (but indeed worthleſs) Peculiarities;
The ſweet Singer of Iſrael faw this of old, and which after ſome little time, moulder with them
could ſay, In thy Preſence is the fulneſs of Foy; and at into Duſt? How canſt thou then be, but pleaſing-
thy right hand are Pleaſures for evermore. It is not foly affected, O my Soul, with the comfortable ſenſe
in theſe earthly, and finite Excellencies : A Man of having a God, a Saviour, and Heaven of thine
may ſee Mountains of Treaſure, and be never a own? For in theſe ſpiritual and heavenly Felicities,
whit the richer; and may be the Witneſs and our right is not partial and divided, as it uſeth to
Agent too in anothers Honour, (as Haman was of to be in fecular Inheritances; fo as that every one
Mordecai's) and be ſo much more miſerable; or hath his ſhare diſtinguiſhed from the reſt, and par-
may view the Pomp and Splendor of mighty Prin- celled out of the whole; but here each one hath
ces, and be yet ſtill a Beggar : But the infinite all, and this bleffed Patrimony is not communica-
Graces of that heavenly King are ſo communited to all Saints, as chay che whole is the Propriety
cative, that no Man can fee him, but muſt be of every one.
transformed into the likeneſs of his Glory,

Upon

382
The Soul's Faremel to Earth,
magnify the Lord, and my spirit rejoget U por thuis De fire of Election if how woaldt
FR
Upon the Aſſurance therefore of thy God's gra- Whereto have all thy ſweet Favours, and gracious
cious Promiſes made to every trie Believer, find Love-tokens tended, but to this iſſue of Bleſſed-
thou thy ſelf happily ſeized of both the King and neſs? Oh do thou crown all thy Mercies in me,
Kingdom of Heaven, ſo far as thy Faith can as yet and me with Immortality,
feoff thee in both; and delight thy ſelf above all
things in theſe unfailing Pledges of thine inſtant
Bleſſedneſs, and ſay with the holy
SECT. X.
Luke 1.46,47. Mother of thy Redeeiner, My Soul doth
Pon this Defire of Fruition (if thou wouldſt
in God my Saviour.
be truly happy) there muſt follow a con-
ftant Profecution of that Defire: For if thy Wiſhes
SECT. IX.
be never fo fervent, yet if they be only Volatile
and Tranſient, they ſhall be able to avail thee lit-
"Rom this feeling Complacency in the owning tle; ſlight and flickering Motions of Good, if they
of thy right to Glory and Happineſs, there be not followed with due Endeavours, fort to no
cannot but ariſe a longing deſire of the full Poffel- effect. Content nor thy ſelf therefore, O my Soul,
fion thereof: For thou canſt not ſo little love thy that thou haſt entertained into thy ſelf ſome affe-
ſelf, as what thou knoweft thou haft a jult Title ative Thoughts of thy Beatitude: But fettle thy ſelf
unto, and withal apprehendeſt to be infinitely plea- in firm Reſolutions to purſue, and perpetuate them:
fing and beneficial, not to wiſh that thou mayft Let them not call in as Strangers, but dwell in
freely enjoy it. If thou have tafted how ſweet the thee as In-mates, never to be by any fecular Oc-
Lord is, thou canſt not but long for more of him, caſions diſlodged. Theſe Morning-dews of holy
yea, for all: It is no otherwiſe even in Carnal Diſpoſitions, which are ready to be exhaled with
Delights, the deguftation whereof is wont to draw every Gleam of worldly Profperity, as they find
on the Heart to a more eager Appetition, much little Acceptance from God, fo they are able to
more in ſpiritual; the Pleaſures whereof, as afford ſmall Comfort to thee; as whoſe Condi-
they are more pure, ſo they are of the hea- tion is ſuch, that they leave thee more difconfo-
venly-minded with far greater Ardency of Spirit late in their vaniſhing, than they yielded thee Plea-
affected. The covetous Man's Heart is in his fure in their momentany countinu-
Bags, what he hath doth but augment his Luft ance. Be thou able to ſay with holy Pfal. 57.7.
of more; and the having of more doth not David, My heart is fixed,' o God, my
fatiate, but enlarge his Deſires : He beart is fixed; and then thou maytt well add, I
Ecclef. 5. 10.
that lovech Silver, fhall not be ſatisfi- will fing and give praiſe ; otherwiſe thy diſtracted
ed with Silver ; nor he that loveth Thoughts will admit no cauſe of ſound Joy. In
abundance with encreaſe : But theſe Celeſtial this caſe it falls out with thee, O my Soul, as
Riches are ſo much more allective, as they are more with ſome fond Child who eagerly following a Bee
excellent, than thoſe which are delved out of the in hope of her Bag, ſees a gay Butter-fly croſs his
Bowels of the Earth. O my Soul, thou haft thro’ way, and thereupon leaves his firſt Chaſe, and runs
the Favour of thy God, fippa fome little of the after thoſe painted Wings; but in that Purſute ſee-
Cup of Immortality, and taſted of that heavenly ing a Bird fie cloſe by him, he leaves the Fly in
Manna, the Food of Angels; and canſt thou take hope of a better Purchaſe; but in the mean time
up with theſe flight Touches of Bleſſedneſs? Thou is diſappointed of all, and catchech nothing. It
haft (though moſt unworthy) the Honour to be mainly behoves thee therefore to keep up thy Co-
contracted to thy Saviour here below; thou know- gitations and Affections cloſe to theſe heavenly Ob-
eft the Voice of his Spouſe, Draw me jects, and to check them whenſoever thou per-
Cant. I. 4.
and we ſhall run after thee; ft ay me with ceiveſt an Inclination to their wandering : Like as
Flagons, cornfort me with Apples
, for I the careful Huntſman, when he finds his Hound
am ſick of Love; make haft my Beloved, offering to follow after a new Game, rates him off,
and be thou like to a Roe, or to a young and holds him to his firft ſcent. Whither are ye
Hart upon the Mountains of Spices. Where is thy ftraying, O my Thoughts? What means this fin-
Love, if thou have not fervent Deſires of a perpe- ful and lofsful Inconftancy? Can ye be happier
tual Enjoyment? If thou do not earneſtly wiſh for in a change? Is there any Thing in this miſerable
a full Confummation of that heavenly Match? 0 World that can be worthy to carry you away
my Lord and Saviour, as I am not worthy to love from the Hopes and Affectations of Bleſſedneſs ?
thee, ſo I were not able to love thee (how amiable Have ye not full often complained of the worth-
ſoever) but by thee. O thou that haft begun to lefneſs and faciety of theſe poor Vanities here be-
kindle this Fire of heavenly Love in me, raiſe low. Have ye not found their Promiſes falſe, their
thou it up to a perfect Flame: Make me not only Performances unſatisfactory, their Diſappointmenc
ſick of thy Love, but ready and deſirous to die for irkſome? Away then ye frivolous Temptations,
thee, that I may enjoy thee: Oh let me not en- and follicit thoſe Minds that are low and empty
dure that any worldly Heart ſhould be more ena- like your ſelves: For me, I diſdain your Morions,
moured of theſe earthly Beauties, which are but and being taken up with higher Employments,
vaniſhed Rottenneſs, than I am of thee who art fcorn to deſcend to your baſe Suggeſtions, which
of abſolute and infinite Perfections, and beſtoweſt tend to nothing but meer Earthlineſs.
them in being loved.
But (as there is no Fire which will not go out
Oh when ſhall the day be, wherein thou wilt if it be not fed) it cannot be enough that thou
make up theſe bleſſed Nuptials, and endow me haft entertained theſe gracious Reſolutions, unleſs
with a full Participation of that Glory wherewith thou do alſo ſupply and nouriſh them with holy
thou are inveſted, from, and to all Eternity? | Medications, devout Prayers, continual Ejacula-
tions
2.5.
8.14
And Approaches to Heaven.
383

tions, and the due frequentation of all the holy I take thee at thy word, o dear Saviour, even that
Ordinances of thy God; without which, if they ſweet word of Impetration, which thou wert plea-
Thall languiſh through thy neglec, thou ſhalt find fed to utter to thy Coeternal Father, immedi-
double more work, and difficulty, in reviving them, ately before thy meritorious Paſſion:
than there could have been in maintaining, and I pray not for theſe alone, but for them John 17. 20,
upholding them in their former Vigour. Be not alſo which ſhall believe on me through their 21, 22, 23.
therefore wanting to thy ſelf in the perpetual Ex- word : That they all may be one, as thou
erciſe and Improvement of all thoſe holy Means, Father, art in me, and I in thee; that they may be one
that may further and perfect theſe heavenly Long- in us : And the Glory which thou gaveſt me, I have gia
ings after Salvation, thy God ſhall not be wanting ven ther, that they may be one, even as we are one : 1
to thee in bleſſing thee with an anſwerable Suc- in them, and thou in me, that they may be made perfeet
ceſs.
in one : And that the World may know that thou haſt Sent
me, and baft loved them, as thou haft loved me. I
SECT. XI.
know thou couldlt not but be heard in all that
thou prayedft, and therefore I take what thou
T is the juft Praiſe of the marvellous Bounty of ſuedſt for, as done. Lord, I do believe in thee,
IT
thy God, O my Soul, that he will fulfil the unite thou me to thee, make me one
Defires of them that fear him. If there- Spirit with thee: It is no Preſump- Cor. 6. 17
Pfal. 145. 19.
fore thou canſt hunger and thirft af- tion to ſue and hope for what thou
ter Righteouſneſs, if thy Heart can haft pray'd for, and promiſed to perform : Oh
yearn after Heaven, he ſhall be ſure to ſatisfy thee make me, according to the Capability
with Goodneſs; and not only ſhall bring thee of my weak Humanity, partaker of thy 2 Pet. 1. 4.
home at the laſt to that Land of promiſed Bleſſed- divine Nature : Vouchſafe to allow me,
neſs, but in the mean time alſo put thee into an in- even me poor wretched Soul, to ſay
choat Fruition of Happineſs; which is the next de- of thee, I am my Beloved's, and my Be Cant. 6. 3.
gree of thine Aſcent to Heaven.
loved is mine : And by vertue of this
That which is compleat may be the fureft Rule indiſſoluble Union, why ſhouldft thou not, O my
of knowing and judging of that which is imper- Soul, find thy ſelf endowed with a bleſſed Partia
fect: Wherein doth the Perfection of heavenly Bliſs cipation of that heavenly Life and Glory, which
confift, but in a perpetual enjoying the Preſence is in, and with him? In that thou art united to
of God, in a clear Viſion of the divine Eſſence, in thy Body, thou imparteft it to Vegetation, Senſe,
a perfe& Union with God, and an eternal Partici- Motion ; and giveft it a ſhare in the Exerciſe of all
pation of his Life and Glory? Now, as Grace is thy noble Faculties : How much more entire and
Glory begun, and Glory is Grace confummate, fo beneficial is the ſpiritual Union of thy God, and
doft thou, o my Soul, (being wrought to it by thee? Alas, that Bond of natural Conjunction is
the Power of the Spirit of thy God) even in this eaſily diffolved by ten thouſand ways of Death:
Life (how weakly foever) enter upon all theſe Ads This heavenly Knot is ſo faft tied, that all the
and Privileges of Beatitude : Even here below thou Powers of Hell cannot unlooſe it: And the Bleſ-
art never out of the Preſence of thy God, and that fings communicated to thee by this divine Match,
Preſence can never be other than glorious : And are ſo much more excellent, as the infinite Giver
that it is not beatifical here, is not out of any de- of them is above thy meanneſs. Lo, now thou
ficiency in it, but in thine own miſerable Incapa- art actually intereſſed in all that thy God is, or
city, who while thou abideft in this Vale of Tears, hath; his Kingdom is thine, his Glory is thine,
and are clogged with this Fleſh, art no fit Subject of to all Eternity.
ſo happy a Condition. Yea, that bleſſed Preſence
is ever comfortably acknowledged by thee, and en-
SECT. XII.
joy'd with ſuch Contentment and Pleafure, that
thou wouldīt not part with it for a World, and ND what now can follow, O my Soul,
that thou juſtly accounteft all earthly Delights but
meer Vexations to that alone : Whom Preſence of thy God, and the Viſion of fo blefied
have I in Heaven but thee? And what do an Object; and thy Union with him, and Parti-
Numb.24.17. I deſire on Earth in compariſon of thee? cipation of him, but a fenſible Raviſhment of Spi-
Balaam could ſay (how truly ſoever) rit with a Joy unſpeakable, and full of Glory?
I ſhall ſee him, but not now: I ſhall behold him, Heretofore, if ſome great Friend ſhould have
but not nigh: But, Lord, I ſee thee even now: 1 brought me to the Court, and having fhewed me
behold thee fo nigh me, that I live in thee, and the Splendor and Magnificence of that Seat of
would rather die than live without thee. I ſee thee, Majefty, ſhould have brought me into the fight
though weakly and dimly, yet truly and really: 1 of his Royal Perfon; and ſhould have procured
ſee thee as my God all-fufficient, as my powerful me not only a familiar Conference with him, but
Creator, my merciful Redeemer, my gracious Com the entire Affection of a Favourite ; and from
forter: 1 fée thee, the living God, the Father of thence there fhould have been heaped upon me Ti-
Lights, the God of Spirits, dwelling in Light inac- tles of Honour, and large Revenues, and (yet
ceflible, animating, filling, comprehending this higher) a Conſociation of Princely Dignity : How
glorious World ; and do awfully adore thine Infi ſhould I have been tranſported with the ſenſe of
niceneſs
. Neither do I look at thee with a tremb ſo eminent an Advancement? How great and hap-
ling Aftoniſhment, as ſome dreadful Stranger, or py ſhould I have ſeemed, not more in others Eyes,
terrible Avenger; but I behold thy Majeſty fo gra- than in my own? What big Thoughts had here
ciouſly complying with my Wretchedneſs
, that upon fwollen up my Heart in the days of my Va-
thou admitteft me to a bleſſed Union with thee :/ nicy? But, alas, what poor Things are theſe, in
compariſon
Pfal. 73.24.


384
The Soul's Farewel to Earth,
compariſon of thoſe heavenly Promotions? I might Can a Foſeph chufe but finid himſelf inwardly
have been brought into the ſtatelieſt Court of this joyed, when out of the Dungeon he ſhall be cal-
World, and have been honoured not only with led up, not to Liberty only, but to Honour;
the Prefence, but the higheſt Favours of the beſt and ſhall be array'd with a Veſture of fine Lin-
and greateſt of Kings, and yet have been moſt mife- nen; and graced with Pharaob's Ring and Chain,
rable. Yea, which of thoſe Monarchs, that have and ſet in his ſecond Chariot, and in the next
the Command and Diſpenſation of all Greatneſs, Chair to the Throne of Egypt? And canſt thou ap-
can fecure himſelf from the faddeſt Infelicities? prehend thy ſelf now approaching to the Glory
But theſe ſpiritual Prerogatives are above the reach of the Heaven of Heavens, a Place and State of
of all poffible Miſeries, and can, and do put thee fo infinite Contentment and Happineſs
, and not
(in fome degree) into an unfailing Poffeffion, both be extafied with Joy? There, there ſhalt thou, o
real and perſonal, of eternal Bleſſedneſs. I cannot my Soul, enjoy a perfect Reſt from all thy Toils,
wonder that Peter, when with the Cares and Fears; there ſhalt thou find a true vi-
Mark 9. 6.
other two Diſciples upon Mount Ta- tal Life, free from all the Incumbrances of thy
Luke 9. 33. bor, he ſaw the glorious Transfigura- miſerable Pilgrimage ; free from the Dangers of
tion of my Saviour, was out of him- either Sins, or Temptations ; free from all Anxiety
ſelf for the time, and knew not what he faid ; and Diſtraction ; free from all Sorrow, Pain, Per-
yet, as not thinking himſelf and his Partners, any turbation; free from all the poſſibility of Change,
otherways concerned, than in the fight of fo hea or Death: A Life, wherein there is nothing but
venly a Viſion, he mentions only three Taberna- pure and perfect Pleaſure; nothing but perpetual
cles; for Chrift, Moſes, Elias, none for themſelves : Melody of Angels and Saints
, ſinging ſweet Hallelu-
It was enough for him, if without doors he jahs to their God; a Life which the moſt glorious
might be ftill bleſſed with ſuch a Proſpect : But Deity both gives, and is; a Life wherein thou haſt
how had he been wrapt from himſelf, if he had the full Fruition of the ever-bleſſed God-head, the
found himſelf taken into the Society of this won continual Society of the Celeſtial Spirits, the bliſs-
drous Transformation, and intereſſed in the Com- ful Preſence of the glorified Humanity of thy dear
munion of this Glory.
Saviour; a Life wherein thou haſt ever confort
Thy Renovation, and the Power of thy Faith, with the glorious . Company of the Apoſtles, the
O my Soul, puts thee into that happy Condition; goodly Fellowſhip of the Patriarchs and Prophets,
thou art ſpiritually transfigured into the ſimilitude the noble Army of Martyrs and Confeffors, the
of thy bleſſed Saviour, ſhining with Celeſtial Synod of all the holy Fathers, and il-
Rom. 12. 2. his Righteouſneſs and Holineſs; fo as luminated Doctors of the Church. In ſhort, the
Eph. 4. 24.
he is glorified in thee, and thou in bleſſed Aſſembly of all the faithful Profeſſors of
him: Glorified, not in the fulneſs of the Name of the Lord Jeſus, that having finiſhed
that Perfection which will be, but in their Courſe, fit now ſhining in their promiſed
John 17.10.
the Pledge and Earneſt of what ſhall, Glory: See there that yet-unapproachable Light,
2 Thef. 1.12. and muft be hereafter. O then, with that divine Magnificence of the heavenly King:
what unſpeakable Joy, and Jubilation, See that reſplendent Crown of Righteouſneſs,
doſt thou entertain thy Happineſs? How canſt which decks the Heads of every of thoſe Saints,
thou contain thy ſelf any longer within theſe and is ready to be ſet on thine, when thou haft
Bounds of my Fleſh, when thou feeleſt thy felf happily overcome thoſe ſpiritual Powers, where
thus initiated into Glory? Art thou in Heaven, with thou art ftill conflicting : See the joyful Tri-
and knoweft it not? Knoweſt thou not that he umphs of theſe exſulting Victors : See che Mea-
who is within the Entry, or behind the Screen, is fures of their Glory different, yet all full, and the
as truly within the Houſe, as he that walks in the leaſt unmeaſurable: Laſtly, See all this Happineſs
Hall, or fits in the Parlour? And canſt thou pre not limited to Thouſands, nor yet Millions of
tend to be within the Verge of Heaven, and not Years, but commeaſured by no leſs than Eternity.
rejoyce? What is it that makes Heaven, but Joy And now, my Soul, if thou have received the
and Felicity? Thy very Thought cannot ſeparate infallible Engagement of thy God,
theſe two, no more than it can fever the Sun and [In that having believed, thou art ſeal Ephef. 1. 13,
Light: For both theſe are equally the Originals ed with the holy Spirit of promiſe, which
and Fountains of Light and Joy ; from whence is the earneſt of thine Inheritance, until the
they both flow, and in which both are compleat; the full Redemption of thy purchaſed Pofeſſion.] if thro?
there is no Light which is not derived from the his infinite Mercy, thou be now upon the en-
Sun; no true Joy but from Heaven: As therefore tring into that bleſſed Place and State of Immor-
the nearer to the Body of the Sun, the more Light tality; forbear (if thou canſt) to be
and Heat; fo the nearer to Heaven, the more ex- raiſed above thy ſelf with the Joy of Thef. 1. 6.
cefs of Joy. And certainly, O my Soul, there is the Holy Ghoſt, to be enlarged to-
nothing but Infidelity can keep thee from an exu- wards thy God with a Joy unſpeakable and glo-
berance of Joy, and Delight in the Apprehenſion rious: See if thou canft now breath forth any
of Heaven.
thing but Praiſes to thy God, and Songs of res
Can the weary Traveller, after he hath meaſured joycing; bearing evermore a part in
many tedious Miles, and paſſed many Dangers, that heavenly Ditty of the Angels, Rev. 7. 12.
both by Sea and Land, and felt the harſh Enter- Bleſing, and Glory, and Wiſdom, and
tainments of a Stranger, chuſe but rejoyce to draw Thankſgiving, and Honour, and Power, and Might be
near, in his return, to a rich and pleaſant Home? unto our God, for ever and ever.
Can the Ward, after an hard Pupillage, chuſe but
rejoyce that the day is coming wherein
he ſhall free-
ly enjoy all his Lordly Revenues and Royalties?
SECT.

14.
And Approaches to Heaven.
385
AN
lalting Manlions. I contes, hould thy Meries the Behold, Lord, I have by thy Providence dwelt
thou on this Hill, with this Proſpect in mine Eye,
SE CT. XIII.
and do thou mercifully take my Soul from me,
who gaveft it to me; and diſpoſe of it where
N D now what remains, O my Soul, but thou wilt in that Region of Immortality. Amen.
that thou do humbly and faithfully wait at Amen. Come, Lord Jeſu, come quickly.
the Gate of Heaven for an happy Entrance (at
the good of thy ) thoſe ever-
in this Houſe of Clay more than double the
weighed in the Balance of a rigorous Juſtice, ano- time wherein thou - wert pleaſed to fojourn upon
ther Place (which I cannot mention without Hor Earth; yet I may well ſay with thine
for) were more fit for thee, more due to thee; for, holy Patriarch, Few and evil have been the Gen. 47.9.
alas, thou haſt been above meaſure days of the years of my Pilgrimage : Few
Pfal. 59. 10
ſinful, and thou knoweſt the Wages of in number, evil in condition : Few in themſelves,
Pfal. 86. 13. Sin, Death. But the God of my but none at all to thee, with whom a thouſand
Mercy hath prevented thee with infi- Years are but as one day. But had they beest
nite Compaffion; and in the multitudes of his double to the Age of Methuſalek, could they have
tender Mercies hath not only delivered thee from been ſo much as one minute tó Eternity ? Yea,
the nethermoft Hell
, but hath alſo vouchſafed to what were they to me (now that they are paft) but
tranflate thee to the Kingdom of his as a Tale that is told and forgotten.
Col. 1. 13.
dear Son: In him thou haſt boldneſs Neither yet have they been ſo few, as evil.
of Acceſs to the Throne of Grace; Lord, what Troubles and Sorrows haft thou let
thou, who in thy felf art worthy to be a Child me fee, both my own and others? What Viciffi-
of Wrath, art in him adopted to be a Co-heir of tudes of Sickneſs and Health? What Ebbs and
Glory; and haft the Livery and Sezin given thee Flows of Condition? How many Succeſſions and
before hand of a bleffed Poſfellion; the full eſta- Changes of Princes, both at home and abroad?
ting wherein, I do in all humble awfulneſs attend. What Turnings of Times? What Alteration of
All the few days therefore of my appointed Time Governments ? What Shiftings and Downfals of Fa-
will I wait at the Threſhold of Grace until my Yourites ? What Ruins and Deſolations of King-
changing come; with a trembling Joy, with a doms? What Sacking of Cities? What Havocks of
longing Patience, with a comfortable Hope. On War? What Frenzies of Rebellions? What Un-
ly Lord, I know there is ſomething to be done, derminings of Treachery? What Cruelties and Bar-
ere I can enter; I muſt die, ere I can be capable bariſms in Revenges? What Anguiſh in the Oppreſ-
to enjoy that bleffed Life with thee; one ſtroke fed and Tormented? What Agonies in Tempta-
of thine Angel muſt be endured in my, Paſſage tions ? What Pangs in Dying? Theſe I have ſeeni,
into thy Paradife: And lo, here I am before thee and in theſe I have ſuffered: And now, Lord, how
ready to embrace the Condition ; even, when thou willing I am to change Time for Eternity, the
pleaſeft, let me bleed once to be ever happy. Thou Evils of Earth, for the Joys of Heaven, Miſery for
haft, after a weary walk through this roaring Wil. Happineſs, a dying Life for Immortality ?
dernefs, vouchfaſed to call upon thy Servant to Even fo, Lord Jefu, take what thou haſt bought;
Mount Nebo, and from thence aloof off, to few receive my Soul to thy Mercy, and crown is wich
ine the Land of Promiſe, a Land which flows thy Glory. Amen. Amen. Amen.
with Milk and Honey : Do thou but fay, Die

Сcccca
Τ Η Ε
386
Τ Η Ε
GREAT MYSTERY
OF
GODLINES S.
Laid forth by way of Affectuous and Feeling Meditation.
Great is the
L
Godlineſs, is thy felf, God manifeſted in the Fleſh:
SECT. I.
Lo, Faith it ſelf can never be capable to appre-
hend a Myſtery like this ; thou, who art a Spirit,
1 Tim. 3. 16.
ET no Man go about to and therefore immaterial, inviſible, to expofe thy
entertain the Thoughts of felf to the view of earthen Eyes ; thou, who art an
Myſtery of
Godlineſs.
the Great Myſtery of Godlineſs, infinite Spirit, to be enwrapped in Fleſh; thou,
but with a raviſhed Heart, an all-glorious eternal Spirit, to put on the Rags of
an Heart filled with a gracious Compoſition of human Mortality; thou, the great Creator of all
Love, and Joy, and Wonder: Such a one, O Sa- Things, to become a Creature; thou, the Omni-
viour, I deſire, through thy Grace, to bring with potent God, to ſubject thy felf to miſerable Frail-
me to the Meditation of that thine infinitely glory and Infirmity : O Myſtery, tranſcending the
rious Work of our Redemption : It was as poflible full Apprehenſion of even glorified Souls ! If buc
for thy choſen Veffel, who was by a divine Extafy one of thy Celeſtial Spirits have, upon thy graci-
caught up into Paradiſe, and there heard unutter- ous Miffion, aſſumed a viſible Shape, and thereia
able words to expreſs what he ſaw and heard above, appeared to any of thy Servants of old; it hath
as to ſet forth what was acted by thee here be- been held a Spectacle of fo dreadful Aſtoniſhment,
low; as therefore unable either to comprehend, or that it could not be conſiſtent with Life, even fo
utter things ſo far above wonder, he contents much Honour was thought no lefs than deadly;
himſelf with a pathetical Intimation of that, which neither could the Patient make any other account
he ſaw could never be enough admired; great is than to be killed with the kindneſs of that Glory :
the Myſtery of Godlineſs
. There are great Myſte- What ſhall we ſay then, that thou who art the
ries of Art, which the Wit and Experience of skil- God of thoſe Spirits, and therefore infinitely more
ful Men have diſcovered; there are greater Myſteries glorious than all the Hierarchy of Heaven, vouch-
of Nature, fome part whereof have been deſcri- fafedft not in a vaniſhing Apparition, but in a fet-
bed by Art and Induſtry, but the greater part lies led ſtate of many Years continuance, to ſhew thy
hidden from mortal Eyes: But theſe are leſs than no- felf in our Fleſh, and to converſe with Men ia
thing to the Great Myſtery of Godlineſs: For, what are their own Shape and Condition? O
theſe but the deep Secrets of the Creature? Mean Great Myſtery of Godlineſs, God mani- Pet. 1. 12.
therefore, and finite like it ſelf; but the other are the fefted in the Fleſh; fo great, that the
unfadomable Depths of an infinite Deity; fitter for holy Ambition of the heavenly Angels could not
the Admiration of the higheſt Angels of Heaven, reach higher than the deſire to look down into it.
than for the reach of human Conception. Great
were the Myſteries of the Law; neither could the
SECT. II.
Face of Moſes be ſeen without his Veil: But what
other were there, but the ſhadows of this Great UT, O Saviour, that which God manifefta
Myſtery of Godlineſs? What did that golden Ark over-
ſpread with glorious Cherubims, that gorgeous pearance of thy Angels, was their re-
Temple, thoſe perfuming Altars, thoſe bleeding Sa iplendent Glory; whereas, that which heightens
crifices, that fumptuous Prieſthood, but prefigure the wonder of thy Manifeſtation to Men, is the
thee, o bleſſed Saviour, which in the fulneſs of depth of thine Abaſement : Although thou wouldft
Time ſhouldſt be revealed to the World, and make not take the Nature of Angels, yet why wouldft
up this Great Myſtery of Godlineſs? There is nothing, thou not appear in the Luftre and Majeſty of
dear Jeſu, that thou either didft or ſufferedit thoſe thy beft Creatures? Or, fince thou wouldſt
for Mankind, which is other than myſterious and be a Man, why wouldft thou not come as the
wonderful; but the great and aſtoniſhing Myſtery of chief of Men, commanding Kings and Princes of
thè
B
ed.

The Great Myſtery of Godlinefs.
387

the Earth to attend thy Train? Thou, whoſe the Shepheards, imploy'd in an homely Trade, attend-
Earth is, and the fulneſs thereof, why wouldft thou ed by mean Fiſher men, cempred by preſumptuous
not raiſe to thy ſelf a Palace compriſed of all Devils, perſecuted by the Malice of envious Men,
thoſe precious stones, which lie hid in the cloſe expoſed to Hunger, Thirſt, Nakedneſs, Wearineſs,
Coffers of that thine inferior Treaſury? Why did Contempt? How many Slaves under the Vaffalage
not thy Court glitter with Pearl and Gold, in the of an Enemy fare better than thou didſt from in-
rich Furnitures, and gay Suits of thy ftately Fol- grateful Man, whom thou camelt to fave? Yet
lowers? Why was not thy Table furniſhed with all theſe were büt à mild and gentle Preface to
all the Delicacies that the World could afford ? thoſe thy laſt Sufferings, wherewith thou wert
O Saviour, it was the great Glory of thy Mercy, pleaſed to ſhut up this Scene of Mortality. There
that being upon Earth, thou wouldft abandon all I find thee ſweating Blood in thine Agony, crowng
earthly Glory; there could not be ſo great an Ex-ed with Thorns, bleeding with Scourges, buffered
altation of thy Love to Mankind, as that thou with cruel Hands, fpar upon by impure Mouchs,
wouldſt be thus low abafed; manifefted then thou laden with thy fatal Burthen, diftended upon that
wert, but manifeſted in a deſpicable Obſcurity: torturing Croſs
, nailed to that Tree of Shame and
Whether ſhall I more wonder, that being God blef-Curſe, reviled and inſulted upon by the vileft of
fed for ever, thou would become Man; or, chat Men, and at laft. (that no part of thy precious
condeſcending to be Man, thou would't take up Blood might remain unſhed) pierced to the Heard
on thee the Shape of a Servant; a Servant to thoſe by the Spear of a late and impertinent Ma-
whoſe Lord, whoſe God thou wert.
lice.
What proportion could there be, O bleſſed Jeſu, Thus, thus, O God and Saviour, wouldſt thou
betwixt a God and a Man; betwixt be manifeſted in the Fleſh, that the Torments of
In the Fleſh. finite and infinite, the only Power of thy Fleſh, and the Spirit Inight be manifefted to
thy everlaſting and unmeaſurable that World, which thou cameft to redeem ; thus
Love, hath fo reduced one of theſe to the other, waft thou wounded for our Tranſgreſſions ; thus
that both are united in chat glorious Perſon of waft thou bruiſed for our Iniquities; thus were
thine to make up an abſolute Saviour of Mankind: the Chaftiſements of our Peace upon
O the height and deprh of this Super-celeſtial Myo thee; and thus with thy Stripes are Ifa. $3.50
fery, that the infinite Deity, and finite Fleſh ſhould we healed. O bleſſed, but ſtill incom-
meet in one ſubject? Yer ſo as the Humaniry prehenſible Myſtery of Godlineſs ; God thus mani-
ſhould not be abſorpred of the Godhead, nor the teſted in the Flesh, in Weakneſs, Contempt, Shame,
Godhead coarcted by the Humanity, but both in- Pain, Death.
ſeperably united, that the Godhead is not huma Once only, o bleſſed Jefu, while thou were
nized, the Humanity is not deified, both are indiway-faring upon this Globe of Earth, didſt thou
viſbly conjoined ; conjoined ſo, as without Con. put on Glory; even upon Mount Ta-
fufion diſtinguiſhed ſo, as withon : So wert thou, bor, in thy heavenly Transfiguration;
O God, manifeſted in the Fleſh, that thou, the then, and there did thy Face ſhine as Luke 9. 28.
word of thine eternal Father, were made Fleſh, the Sun, and thy Rayment was white
and dwelleſt among us; and we Men as the Light : How eaſy had it been for thee to
1 John 1.14. beheld thy Glory; the Glory, as of have continued this Celeſtial Splendor to thy Hu-
the only begot:en of the Father, full manicy all the whole time of the fojourning up-
of Grace and Truen: Yer fo wert thou made Fleſh, on Earch, that fo thou mighteſt have been adored
as not by Converſion inco Fleſh, but as by Aſ of all Mankind ? How would all the Nations un-
fumprion of Fleſh to thine eternal Deity : Affump- der Heaven flocked unto thee, and fallen down at
tion, not into the Nature of the Godhead, but the Feet of ſo glorious a Majeſty? What Man in
into the Perſon of thee, who are God everlaſting: all the World would not have ſaid with Peter, Lord,
O Myſtery of Godlineſs, incomprehenſibly glori- it is good for us to be bere? Or if it had pleaſed thee
ous! Ceaſe, ceafe, O human Curioſity, and where to have commanded Moſes and Elias to wait upon
thou canft not comprehend, wonder and adore. thee in thy mediatory Perambulation, and to at-
tend thee at Jeruſalem, on the Mount of Sion, as
SECT. III.
they did on the Mount of Tabor, whom hadit
thou not in a zealous Aſtoniſhment drawn after
2 UT, O Saviour, was it not enough for thee thee? But it was thy Will, and the Pleaſure of
to be manifeſted in Fleſh; Did not that ele- thy heavenly Father, that this glorious Appearance
mentary Compoſition carry in it Abaſement ſhould ſoon be over-ſhadowed with a Cloud : And
enough, without any further Addition? (Since for as thoſe Celeſtial Gueſts; now in the midſt of thy
God to become Man was more than for all Things Glory, ſpent their Conference about thy bitter
to be redacted to Nothing) Bue that in the Rank Sufferings, and thy approaching Departure out of
of miſerable Manhood, thou wouldft humble thy the World; ſo wert thou, for the great work of our
ſelf to the loweſt of Humanity, and become a Redemption, willing to be led from Mount Tabor
Servant? Shall I ſay more? I can to Mount Calvary, from the height of that Glory
Job 25.6.
hear Bildad the Sbuite fay, Man is to the loweſt depth of Sorrow, Pain, and Exina-
a Worm; and I hear him, who was nition.
a noble Type of thee, ſay as in thy Thus vile wert thou, O Saviour, in the Fleſh;
Perſon, I am a Worm and no Man, a but in this vileneſs of Fleſh, manifeſted to be God;
Reproach of Men, and deſpiſed of all the how did all thy Creatures in this Extremity of thine
People: O Saviour, in how deſpicable a Condition Abaſement, agree to acknowlege and celebrate
do I find thee exhibited to the World ? Lodged in chine infinite Deity? The Angels came down from
a Stable, cradled in a Manger, viſited by poor Heaven to viſit and attend thee; the Sun pulled in
CCCCC 2
his

Mat. 17. 2.
Mark 29.

BO
Pfal. 22.6.

388
The Great Myſtery of Godlineſs.


his head, as abhorring to look upon the Sufferings led to converſe with Men? But thine holy Apo-
of his Maker ; the Earth was covered over with ſtle checks this uſeleſs Curioſity in me,
Darkneſs, and quaked for the horror of that Indig while he ſays, If we have known Chriſt 2 Cor. 5. 16.
nity, which was offered to thee in that bloody after the Fleſh, yet now henceforth know
Paffion; the Rocks rent, the Graves opened them we bim ſo no more : It is not the outſide of thy hu-
ſelves, and fent up their long ſince putrified Te-man Form, the view whereof can make us more
nants to wait upon thee, the Lord of Life, in thy holy or more happy : Judas ſaw thee as well as he
glorious Reſurrection; ſo as thou, in thy deſpiſed that lay in thy Boſom; thoſe faw thee that ma-
and crucified Fleſh, wert abundantly manifeſted to ligned and perſecuted thee, and ſhall once again
be the Almighty God of Heaven and Earth. ſee thee to their utmoſt horror, fee him whom
they pierced : They ſaw that Fleſh in which God
SECT. IV.
was manifeſted; they ſaw not God manifeſted in
the Fleſh. It is our great Comfort and Privilege,
O
Bleffed Saviour, thou the true God manifeft-tbat it was Fleſh wherein God was manifeſted;
ed in the Fleſh, be thou pleaſed to manifeft but it is not in the Fleſh, but in the Deity to
unto the Soul of thy Servant, the unſpeakable render us bleſſed : O Saviour, I dare not beg of
Riches of thy Love and Mercy to Mankind, in thee, fo to manifeſt thy ſelf to me, as thou didli
that great work of our Redemption : Vouchſafe to to thy choſen Veſſel, in his way to Damaſcus, or to
affed my heart with a lively ſenſe of that infinite thy firſt Martyr, in the Storm of his Lapidation ;
Goodneſs of thine towards the wretchedeft of thy theſe miraculous Manifeſtations are not for my
Creatures; that for our fake thou cameft down, meanneſs to fue for: But let me never ceaſe to
and cloathedt chy felf in our Fleſh, and cloathedft crave of thee a double Manifeſtation of thy ſelf to
that pure and holy Fleſh with all the Miferies that me; be pleaſed to manifeſt thy ſelf to me in
are incident to this finful Fleſh of ours; and waft the clear Illuminations of thy Spirit ; ler me, by
content to undergo a bitter, painful, and ignomini- the Eyes of my Faith, clearly ſee thee, both ſprawi-
ous Death from the hands of Man, that by dying ing in the Manger, and walking upon Earth, and
thou mighteſt overcome Death ; and ranſom him tempted in the Wilderneſs, and arraigned in the
from that Hell, to which he was (without thee) Judgment-Hall, and ſuffering upon Calvary, and ris
irrecoverably forfeited; and fetch bim forth to ſing out of thy Tomb, and aſcending from thy Olia
Life, Liberty, and Glory: O let me not ſee only, vet, and reigning in Heaven, and there interced-
but feel this thy great Myſtery of Godlinefs effectu ing for me: And after my approaching Diffolu-
ally working me to all hearty Thankfulneſs for ſo tion, let my Soul ſee thee in that glorified Fleſh,
ineſtimable a Mercy; to all holy Reſolutions to wherein thou wert manifeſted to the World, and in
glorify thee in all my Actions, in all my Suffer- the Majeſty of that all.glorious Deity, which af,
ings. Didit thou, O Saviour, being God Eternal, fumed it, to that ever bleffed Society of Glory.
take Fleſh for me; and ſhall not I, when thou cal-
left, be willing to lay down this ſinful Fleſh for
SECT. VI.
thee again? Wert thou content to abridge thy
tele
, for the time, not only of thy heavenly Made I Por keep up thy Pálf cloſe in thine eternal, fpi-
T was , O God
nificence, but of all earthly Comforts, for my fake,
and ſhall not I for thy dear ſake, renounce all the ritual
, and incomprehenſible Eſſence, unknown to
wicked Pleaſures of Sin? Didſt thou wear out the thy Creatures upon Earth, but that thou wouldīt
days of thy Fleſh in Poverty, Toil, Reproach, and be manifeſted to the World : It was yet thy further
all earthly Hardſhip; and ſhall I ſpend my Time Mercy, that thou wert not only pleaſed to mani-
in pampering this Fleſh in wanton Dalliance, in feft thy ſelf to Man in the wonder-
the ambitious and covetous Purſuit of vain Honours ful Works of thy Creation, (ſince Rom. 1. 20.
and deceivable Riches ? Bleſſed Lord, thou wert thoſe inviſible Things of thine are
manifeſted in the Fleſh, not only to be a Ranſom underſtood, and clearly ſeen by the Things that
for our Souls, but to be a Preſident for our Lives :/ are made, even thine eternal Power and Godhead)
Far, far be it from me thus to imitate the great but to manifeft thy ſelf yet more clearly to us in
Pattern of Holineſs.
thy ſacred Word, the bleſſed Oracles of thine eter-
o Jefu, the Author and Finiſher of my Faith nal Truth: But it was the higheſt pitch of thy
and Salvation, teach me to tread in thy gracious Mercy, that thou wouldht manifeſt thy felf yet
Steps, to run with patience the Race that is ſet more to us in the Fleſh; thou mighteſt have fent
before me; to endure the Croſs, to deſpiſe the us thy gracious Meſſages by the hands of thy An-
Shame, to be crucified to the World, to work all gels, thoſe glorious miniftring Spirits, that do con-
Righteouſneſs.
tinually attend thy Throne; this would not attend
thee, but ſuch was thy Love to us forlorn Wretches,
SECT. V.
chat thou would come thy ſelf, to finiſh the Work
of our Redemption. Neither didſt thou think it
HP,
O W eaſily could I be drawn to envy the enough to come to us in a ſpiritual way, impart-
Privilege of thoſe Eyes, which ſaw thee ing thy ſelf to us by fecret Suggeſtions and In-
here walking upon Earth, O God and Saviour, inſpirations, by Dreams and Viſions, but wouldſt
the days of thy manifefting thy ſelf in Fleſh? vouchſafe openly to be manifefted in our Fleſh :
Oh what an happy Spectacle was this, to ſee the How then, O my God, how wert thou manifeſted
Face of him, in whom the God-head dwelt bodi- in the Fleſh? Was not the Fleſh thy Veil? And
ly? All the World is not worth ſuch a fight : wherefore ſerves a Veil, but to hide and cover ?
Whither could I not wiſh to go, to ſee but a juft Did not thy Deity then lie hid, and obſcured,
Portraiture of that Shape, wherein chou wert plea- I whilſt thou wert here on Earth, under the Veil of
thy


The Great Myſtery of Godlineſs.
389
13, 14.
thy Fleſh? How then wert thou manifeſted in that of his parted Garments, and his borrowed Grave:
Fleſh, wherein thou didft lie obſcured ? Surely, Is not this he to whoſe homely Cradle a glori-
thou wert certainly manifeſted in reſpect of thy ous and fupernatural Star guided the Sages of the
Prefence, in that facred Fleſh of thine; though for Eaſt for their Adoration is not this he whoſe
the time thy Power and Majeſty lay hid under the Birth declared by one glorious Angel,
Veil: Sometimes thou wert pleaſed that this Sun of was celebrated by a multitude of the Luke 2.9, 10,
thy Deity ſhould break forth in the glorious Beams heavenly Hoſt, with that divine An-
of divine Operations, to the dazling of the Eyes of them of, Glory to God in the higheſt, and
Men and Devils, to the full Eviction of thine om on Earth peace, good will towards Men? Is not this he
nipotent Power againſt thy envious Gain-layers; that filled the World with his divine and beneficial
at other times thou wert content it ſhould be cloud Miracles? Healing all Diſeaſes by his word, refto-
ed over with the dim and dusky Appearances of ring Limbs to the Lame, giving Eyes to the born
human Infirmity; the more thou wert obſcured, blind, cafting out Devils, raiſing the Dead, com-
the more didft thou manifeft thy moſt admirable manding Winds and Seas, acknowledged by an au-
Humility, and unparalleled Love to Mankind, dable Voice from Heaven? Is not this he whom the
whoſe Weakneſs thou diſdainedſt not to take up; very ejected Devils were forced to confeſs to be
and the more thou didſt exert thy Power, in thy the Son of the everliving God? Whom the Hea.
miraculous Works, the more didſt thou glorify thy ven and all the Elements owned for their Almighty
ſelf, and vindicate thine Almighty Deity, thus ma Creator ? Whofe Sufferings darkned the Sun, and
nifeſted in the Flelh; oh that thou wouldſt enable Shook the Earch, and rent the Rocks in pieces?
me to give thee the due Praiſe, both of thy infi- And juftly, whom the dead Saints, and the heaven-
nite Mercy, in this thy humble obſcurity, and of ly Angels, attended in his powerful Reſurrection,
thy divine Omnipotence, who, as thou wert mani- and glorious Afcenfion? O Saviour! abundantly
feſted in the Fielh, fo waft alſo juſtified in the juſtified in the Spirit againſt all the Malignances of
Spirit.
Men and Devils !
SECT. VII.
SECT. VIII.
Juſtified in
E that ſhould have ſeen thee,
the Spirit.
H
O Saviour, working in Fefepbi I in thy moſt cruel Crucifixion, thall for the sea
F thy malicious Perſecutors, whoſe hand was
Shop, or walking in the Fields or
Streets of Nazareth, or journeying towards Feruſa-vering of their own fame, blazon thee for a De-
lem, would have looked upon thee as a meer Man:ceiver of the People : How convincingly were thou
Neither did thy Garb or Countenance bewray any juftified in the Spirit, by the dreadful and miracu-
difference in thee from the ordinary fort of Men; lous deſcent of the Holy Ghoſt in the cloven and
ſo did thy God head pleaſe to conceal it for a time fiery Tongues; and that ſudden variety of Lan-
in that Fleſh, wherein thou would be manifefted:guage, for the ſpreading of the Glory of thy
It was thine all-working and co-eſſencial Spirit, by Name over all the Nations of the Earth? If the
whoſe evidene Teſtimonies, and mighty Operati- unbelieving World, bewitched with their former
ons, thy Deity was irrefragably made good to the Superſtition, ſhall furiouſly oppoſe thy Name and
World: If the doubtful Sons of Men ſhall in their Goſpel in the Times immediately fucceeding: How
peevilh Infidelity, be apt to renew the Queſtion of notably art thou juftified in the Spirit, by the
John's Diſciples : Art thou be that ſhould come, or ſhall fudden ſtopping of the Mouths of their helliſh Ora-
we look for another? Thine ever-bleſſed and co-eter-cles, by the powerful Predications of thy holy
nal Spirit hath fully juſtified thee, for that only Apoſtles, Prophets, Evangeliſts, Paftors and Do-
true, abfolute, perfect Mediator, by whom the Cors, ſeconded by ſuch undeniable Miracles as
great Work of Man's Redemption is accompliſhed : Thamed and aſtoniſhed, if not won the Gain-layers.
While the Gates of Hell want neither Power, nor But, O Saviour, being thus clearly juftified in
Malice, nor Subtily, it is not poffible that thy di- the Spirit againſt the old ſpight of Hell, with what
vine Perſon ſhould want ſtore of Enemies: Theſe fame and horror do I ſee thy eternal God-head
in all Succeſſions of Times, have dared to open called into queſtion by the mil.governed Wits of
their blaſphemous Mouths againft thy bleſſed Dei- certain late mil-named Chriſtians; who, as if they
ty: But againſt all their helliſh Oppoſitions, thou would raiſe up curſed Arrius from his hateful
wert ftill, and ſhalt be ever juſtified by thy co Grave, have dared to renew thoſe blaſphemous Ca-
'omnipotent Spirit; in thoſe convi&tive Wonders vils againſt thy ſacred Perſon, which with ſo great
which chou wroughteſt upon Earth; in thoſe mi- Authority, and full Evidence of the Spirit, were
raculous Gifts and Graces, which thou pouredft long ſince cried down to that Hell, whence (to the
out upon Men; in that glorious Reſurrection and great contumely of Heaven) they were moſt wick-
Aſcenſion of thine, wherein thou didit victoriouſly edly ſent up into the World: Woe is me, their
triumph over all the powers of Death and Heli. damned Founder did not ſend down his Soul
into
Lo then, ye perverſe Jews and ſcoffing Gentiles, that fatal Draught, in a more odious way, than
that are ſtill ready to upbraid us with the Impo- theſe his Followers vent themſelves upward in moſt
tency and Sufferings of a deſpiſed Redeemer; and unſavory and peſtilent Contradidions to thee, the
to tell us of the Rags of his Manger, of the Lord of Life and Glory: But even againſt theſe
Homelineſs of his Education, of his Temptation art thou juſtified in the Spirit, ſpeaking in thy di-
and Tranſportation by the Devil, of his con vine Scriprures, whoſe evident Demonftrations do
temprible Train, of his Hunger and Thirſt, of fully convince their Calumnies and falſe Suggeſti-
his Wearineſs and Indigence, of his Whips and ons; and vindicate thy holy Name, and bleſſed
Thorns, of his Agony in the Garden of Gethſe- Deity from all their devilliſh and frivolous Arguta-
mane, of his opprobrious Crucifixion in Calvary, tions.
Is

390
The Great Myſtery of Godlineſs.
Is there any weak Soul that makes doubt of thy herds, with the Tidings of Gratulations of the
plenary Satisfaction for his Sin, of the perfect Ac-Saviour born at Bethlehem? What was that benefi-
compliſhment of the great Work of Man's Recent Spirit that viſited Peter in the Priſon, ſmore
demption? How abſolutely art thou juſtified, o him on the ſide to wake him from his ſleep; fhook
bleffed Jeſu, in the Spirit, in that thou raiſedit off his Chains, threw open the Iron-Gate; and re-
thy ſelf from the dead; quitting that Priſon of ſcued him from the bloody Hands of Herod? What
the Grave, whence thou couldſt
not have come, are thoſe Spirits, who ſhall be God's Reapers at the
till thou hadft paid the utmoſt Farthing, wherein end of the World, to cut down the Tares, and ga-
we ftood indebted to Heaven: O Saviour, not ther the Wheat into his Barn? In ſhort, what were
more concealed in the Fleſh, chan manifeſtly jufti all thoſe Spirits (whereof both Teſtaments are
fied in the Spirit for my all-fufficient full) which God was pleaſed to imply in his fre-
Rom. 4. 25. Redeemer, not more meekly yielding quent Miſſions to the Earth? Were theſe Phantaſms
to Death for our Offences, than powtoo ? Certainly, though there may be many Or
erfully raiſed up again for our Juftification; how ders, yet there is but one general Condition of
ſhould I bleſs and praiſe thee, both for thine hum thoſe Angelical Attendants on the Throne of the
ble Self dejection, in reſpect of thine aſſumed Almighty: Even in the Old Teſtament, was it a
Fleſh, and for thy powerful Juftification in thine ſupernatural Apparition of Fancy, that in one
infinite and eternal Spirit; that Holy Ghoſt where- Night ſmote all the firſt born in the Land of Egypt?
by thou were conceived in the Womb of the Vir- Was is a ſupernatural Apparition of Fancy, that
gin, juſtified thee in thy Life, Death, Reſuſcita in one Night laid an hundred fourſcore and five
tion : Now then, how confidently can I truſt the thouſand Aſyrians dead upon the Ground ? Could
with my Soul, who haft approved thy ſelf ſo com- theſe be any other than the Acts of living and
pleat and almighty a Redeemer? O bleſſed Jeſu, powerful Agents? It is not for us to contend about
with what Affurance do I caft my ſelf upon thee, words ; thoſe that are diſpoſed to deviſe Paradoxes,
for thy preſent Protection, for my future Salvation may frame to themſelves what ſenſes they pleaſe of
How boldly can I defy all the powers of Dark- their own Terms : This we are ſure of, that the
neſs, while I am in the hand of ſo gracious and Angels are truly exiſting, ſpiritual, intelligent, powa
omnipotent a Mediator ? Who ſhall erful, eviternal Creatures, whoſe Being is not ex-
Rom.8.33•
lay any thing to the charge of God's poſed to our ſenſe, but evidenced both to our Faith
Elect? It is God that juſtifieth. Even and reaſon; not circumſcribed in any groſs Loca-
thou, the God, who waſ manifefted in the Fleſh, lity, but truly being where they are, and acting
and juſtified in the Spirit, Shall juſtify and ſave my according to their ſpiritual Nature.
Spirit, Soul, and Body, in the day of our Ap Of theſe Angels, O bleſſed Saviour, wert thou
pearance before thee.
feen manifeſted in the Fleſh, to their Wonder and
Gratulation: That, thou who hadft taken our
SECT. IX.
Fleſh wert viſible, was no whit Arange; herein
thou wert a plain and happy Object to all Eyes :
Seen of An-
Saviour, it is no Myſtery, that But how the Angels, being meerly ſpiritual Sub.
gels. a
being manifeſted in the Fleh, ſtances, could ſee thee, may be part of this great
thou were ſeen of Men ; but it is no Myſtery : Doubtleſs they ſaw thee, both before
ſmall part of the Great Myſtery of Godlineſs, that and ever ſince thou cameft into the World, with
thou who art the God of Spirits, wert ſeen by Eyes like themſelves, ſpiritual; and not feldom,
thoſe heavenly Spirits, cloathed in Fleſh: It could ſaw thee, being incarnate, with the affumed Eyes
not be but great News to the Angels to ſee their of thoſe Bodies wherein they appeared: Thus they
God born, and converſing as Man, with Men. law, and adored, and proclaimed chee in the firſt
For a Man to ſee an Angel is a matter of much Salutation of the World, when thou layſt in that
wonder, but for an Angel to ſee God become homely Pofture, in the Manger at Bethlehem, fing-
Man, is a far greater wonder ; fince in this the ing that ſweet and celeſtial Carol at thy Nativity,
change cencerns an infinite Subject, in the other, Glory be to God in the higheſt. They ſaw thee in the
a finite, though incorporeal : But, pauſe here a wild Deſert, where no Creatures appeared to thee,
while, O my Soul, and enquire a little into theſe but either Beaſts or Devils; there they ſaw thee
ftrange Spectators: Seen of Angels? Who, or what pined with fafting, conflicted with the Prince of
might thoſe be? Are there any ſuch real, incor- Darkneſs; they ſaw thee foiling that prefumptuous
poreal
, permanent Subſtances; or, are they only Enemy, not without wonder, doubtleſs, at the
things of Imagination, and extemporary Repreſen boldneſs of that daring Spirit, and joyful Applauſe
tations of the Pleaſure of the Almighty ? Woe is at thy happy Victory; they ſaw thee, but (as
me (that no Error may be wanting to this pro- knowing there was no uſe of Seconds in this Duel
digious Age) do we live to ſee a Reviation of the of thine) unſeen of thee, till the full end of that
old Sadduciſm, ſo long ſince dead and great Combat; then they ſhewed themſelves to
Dan.8.16,17. forgotten? Was Gabriel that appeared thee, as willing to be known to have been the
and ſpake to Daniel, nothing but a ſecret Witneffes of the Fight, and glad Congratu-
ſupernatural Phantaſm? And what then was the Ga lators of thy Triumph; then they came and mini-
500 briel that appeared with the happy ftred unto thee: Never were they but ready to
News of a Saviour to the bleſſed Vir- have viſibly atrended thee, hadft thou been pleaſed
Dyali ti gip? What are the Angels of thoſe lit to require ſo ſenſible a Service; but the ſtate of a
Luke 2.9,15. ile Ones, whereof our Saviour ſpeaks, Servant, which thou chufeſt to undergo, fuited
which do always behold the Face of not with the perpetuity of ſo glorious a Recinue;
his Father in Heaven? What were thoſe whether therefore they were ſeen to thee, or
Ed Angels that appeared to the Shep- not feen, it was their great Honour and Happineſs,





Mat. 18.10.
Acts 1 2. 7.
and
The Great Myſtery of Godlineſs.
391
Atherowe i og in Chine the only sea breeding
and a main part of the Great Myſtery of Godlineſs,
that thou, who are the true God, manifeſted in the
SECT. X.
Fleſh, were ſeen of Angels.
They ſaw thee in the Garden, in thy fad Ago-
ny; and if Angels could have been capable of Paſ-
fion in that ſtate of their Glory, could have been, on thy Croſs, faw thee alſo triumphing over Death,
no doubt, content to ſuffer in, and with thee; in thy Reſurrection; they attended thee joyfully
with what Eyes do we think they looked upon thy in the Vault of thy
Sepulchre, and ſaw thee tramp-
bloody Sweat, and the Frowns of thy heavenly ling upon the laſt Enemy; being then ſuitably ha-
Father, which they faw bent againſt thee, in our bited to ſo bleſſed an occaſion, in white ſhining
Perſons, for the Sin of Mankind, which thou Veſtures : How gladly were they employ'd about
cameſt to expiate? Now, in this doleful Condi- that moſt glorious Solemnity, both as Actors in the
tion, ſo wert thou ſeen of Angels, that the Angels Service, and as the firſt Heralds of thy Victories
were ſeen of thee : For, lo there ap over Death? I find one of them obſequiouſly
Luke 22:41. peared an Angel from Heaven ſtrengtben-making ready for thy coming out of thoſe Chama
ing thee. O the deep Humiliation of bers of Death, upon thy Eaſter-Morning; rolling
God, manifeſted in the Fleſh, that thou, O Jeſu, away that maſſy Stone, which the vain Care of
the God and Lord of all the Angels of Heaven, thy Adverfaries had laid (curiouſly
ſhouldſt, in this bloody Conflict with thy Father's ſealed) upon the Mouth of that Cave, Mat.28.2,3,4)
Wrath, for our Sins, need and receive Comfort for the prevention of thy fore-threat-
from a created Angel, thy Servant !
ned Reſurrection ; and fitting upon it with a
Whilft thou wert grapling with the Powers of Countenance like Lightning, and his Garmend
Darkneſs, there was no need of Aid; only after white as Snow, the Terror of whoſe Preſence
the Fight, Angels came and miniſtred to thee; but made the Guard to ſhake, and to be-
now that thou muft ftruggle under the Wrath of come as dead Men. I find two of John 20. 12.
thy Father, for Man's Sin, there was uſe of the them no leſs glorious, fitting the one
Confolation of one of thoſe Angels, whereof thou at the head, the other at the feet of that Bed of
commandeft Millions : O bleſſed Saviour, had not Earth, whereon thou hadît newly ſlept. By theſe
the Face of thy heavenly Father been clouded to Angels wert thou both feen and attended; and,
thee, ftanding in the ſtead of our Guiltineſs, it no doubt, but as at thy firft coming into the
had been no leſs than Preſumption in any infinite World, when but one Angel publiſhed thy Birth,
Power to tender thee any ſuggeſtions of Comfort; he was ſeconded by a multitude of the heavenly
but now, alas, thoſe beatifical Beams were fo for Hoft, praiſing God with Hymns of rejoycing for
the time hid from thine Eyes, and the ſweet In- thy Nativity; ſo when but one or two Angels
fluences of Light and Joy ariſing therefrom, were were ſeen at thy ſecond Birth (which was thy
for that fad inſtant, ſuſpended; ſo as nothing ap-glorious Reſurrection) there were more of that
peared to thee, that while, but the Darkneſs of heavenly Company, inviſibly celebrating the joyful
diſpleaſure and horror; now therefore the Com Triumph of that bleſſed day; wherein having
forts of a Creature, could not be but ſeaſonable conquered Death and Hell, thou ſhewedſt thy felf
and welcome; ſo that thou diſdainedít not to be in a glorified Condition to the redeemed World of
ſtrengthened by an Angel: Extream Diſtreſs looks | Men: After this, when for the ſecurance of thy
not ſo much to the hand that brings Supply, as to Reſurrection, (upon which all our Faith juftly de-
the Supply it brings : If but one of thy three drou pendeth) thou hadit ſpent forty Days upon Earth,
zy Clients could have ſhaken off his ſleep, and I find thee upon Mount Olivet, at thy moſt glori-
have let fall to thee ſome word of Conſolation, in ous Aſcenſion, not ſeen only, but proclaimed, and
that heavy Fit of thine, thou hadft not refuſed it : fore-promiſed in thy certain, and at leaſt equally
How much leſs, the cordial Intimations of an hea- glorious Return by the bléffed An-
venly Monitor? Neither was it impro- gels. And behold while they looked ſted- A&S 1.10,11.
per for thee, who waſt content to be faſtly towards Heaven as be went up, two
made a little inferior to the Angels, Men ſtood by them in white Apparel; wvbich alſo ſaid,
to receive ſome ſpiritual Aid from the hands of an Ye Men of Galilee, why ſt and ye gazing up into Hea-
Angel.
ven? This Same Jeſus wbich is taken from you into Hea-
What then, O Saviour, was the ftrengthening ven, ſhall ſo come again, as ye have ſeen him go into
which thou receivedſt from this officious Spirit in Heaven. But, o Saviour, theſe Views of thee,
this Pang of thine Agony? Doubtleſs, it was not by thine Angels, hitherto were but ſpecial, and
any Communication of an additional Power to viſible, even by bodily Eyes. How do I by the
bear up, under that heavy Preſſure of the Sins of Eyes of my Soul ſee thee both attended up in thac
the whole World, which drew from thee thoſe heavenly Progreſs, and welcomed into thine Im-
Sweats of Blood : No Angel in Heaven was able perial Heaven, by all the Hoſt of thoſe Celeſtial
to contribute that to the Son of God; but it was Spirits ; no ſmall part of whoſe perpetual Happi-
a fweet, and forcible Repreſentation to thy diſcon neſs it is, to ſee thee in thy glorified Humanity;
folate Humanity, of the near Approach of an fitting at the right hand of Majeſty ; there they
happy Eluctation out of thoſe Torments of thy enjoy thee, there they fing continual Hallelujabs to
Sufferings, and of the glorious Crown of thy Victo him that fittech upon the Throne, and unto the
ry immediately fucceeding,
Lamb for ever and ever.
Heb. 1.9.


SECT.
392
The Great Myſtery of Godlineſs.
Standard to the People, and they shall bring tby Sons its
SECT. XI.
their Arms, and thy Daughters ſhall be car-
ried upon their Shoulders. And again, Be- Ifa. 55.5.
F thine Angels, O bleſſed Jeſu, deſired to look hold thou shalt call a Nation that thou
into this great and deep Myſtery of the Goſpel
, knoweft not, and Nations that know not thee, ſhall run
their longing is ſatisfied in the fight of thy bleſſed unto thee, becauſe of the Lord thy God, and for the holy
Incarnation, and the full Accompliſh one of Iſrael, for be bath glorified thee
. O bleſſed
Pet. 1. 12.
ment of the great Office of thy Me thens ever bleſſed be thy Name, o God, that
diatorſhip, fince, now unto the Prin- thou wouldft vouchſafe to be made
cipalities and Powers in heavenly known among us Gentiles : Give unto Pfal. 96.4.
Places, is made known the manifold the Lord, o ye Kindreds of the People,
Wiſdom of God, in this wonderful I give unto the Lord, Glory and Strengtb:
Epheſ. 3. 9.
Work of Man's Redemption; which Give unto the Lord the Glory due to bis Pfal. 66. ..
from the beginning of the World hath Name. All the Earth fhall worſhip thee,
been hid in God, who created all and ſhall ſing unto thee, they ſhalt ſing un-
Things by thee: But, that the un to thy Name. All the ends of the World Pfal. 22, 27.
Ephef. 3. 8. ſearchable Riches of Chriſt ſhould be shall remember, and run into the Lord,
preached to the Gentiles, how mar-
and all the Kindreds of the Nations fhall worſhip before
vellous an Acceſſion is it to the great-thee.
neſs of this Divine Myſtery of Godlineſs? How did we, O Saviour, of old lie under the
Pfal. 76.1.
of old, in Fudah was God known, Pity and Contempt of thoſe thy People, which
his Name was great in Iſrael : In Sa- challenged a Peculiarity of thy Favour: We have
lem was his Tabernacle, and his dwelling Place in a little Siſter (ſaid thy Jewiſh Spouſe) and ſhe
Sion; but in the mean while, we miſerable Gen- hath no Breaſts, what ſhall we do for our Siſter,
xiles fat in Darkneſs, and in the ſhadow of Death, when ſhe ſhall be ſpoken for? Take no Thoughé
without God in the World, expoſed to the dif- for us, thou once beloved Syna-
pleaſure of Heaven, tyrannized over gogue of the Jews, thy little Sifter is Cant. 8. 9.
Ephef
. 2. 12. by the Powers of Hell
, Strangers not only ſpoken for, but contracted,
from the Covenants of Promiſe, for- but happily married to her Lord and
lorn without hope of Mercy : That therefore, O Saviour; having been betrothed to Hof. 2. 19:
Saviour, thou vouchſafeſt in the tender Bowels of him for ever, in Righteouſneſs, and
thine infinite Compaſſion, to look down from in Judgment, and in Loving-kindneſs, and in Mera
Heaven upon us, and at the laſt graciouły to viſit cies; ſo as we can now return our Pity to thee,
us, in the clear Revelation of the faving Truth of and ſay, We had an elder Sifter which had Breafts,
thy Goſpel, to break down the Partition Wall, but her Breaſts are long fince wrinkled, and dried
whereby we were excluded from any Participation up; what ſhall we do for our Siſter in theſe days
with thee; to own us for thy People, and to ad- of her Barrenneſs, and juſt neglect ? We ſhall
mit us into the Fellowſhip of thy Saints. O the furely pray for our Sifter, that God would be
wonderful Myſtery of Godlineſs
, effe&ually mani pleaſed to return to her in his Compaſſion of old,
fefted to us out-calt Gentiles, to our and reſtore her to the happy ſtate of her former
Converſion, to our eternal Salvation! Fruitfulneſs: We follow them with our Prayers,
What a Veil, O God, was ſpread they us with Malice and Deſpight: With how envi-
over all Nations? A dark Veil of Ignorance, of Er ous Eyes did they look upon thoſe firſt Heralds
ror, of Impiety? How did our Fore. fathers walk of the Goſpel, who carried the glad Tidings of
in their own ways, following the finful Lufts of Salvation to the deſpiſed Gentiles? What cruel
their own hearts, worſhipping dumb Idols, facri Storms of Perfecution did they raiſe againſt thoſe
ficing to all the Hoft of Heaven, offering not their bleſſed Meſſengers, whoſe feet deſerved to be beau-
Subſtance only, but their Sons and Daughters, to tiful? Wherein their obftinate unbelief turned to
Devils? It was chine own infinite Goodneſs, that our advantage; for after they had made themſelves
moved thee to pity our woful and unworthy of that Goſpel of Peace, that Bleffing
Luke 2. 3 2
deſpaired Condition; and to ſend was inftantly derived upon us Gentiles, and we
thine eternal Son into the World, happily changed Conditions with
to be no lefs a Light to lighten the Gentiles, than them. The natural Branches of the Rom. II. 24.
to be the Glory of thy People Iſrael.
good Olive-Tree being cut off, we
How fully haft thou made good thy gracious that were of the wild Olive, contrary
Promiſes, long ſince publiſhed by thy to Nature, are grafted in: O the Rom. 11. 22.
Ifa. 66. 18. holy Prophets : It ſhall come, that I will Goodneſs and severity of God! on
gather all Nations, and Tongues, and they them which fell, Severity ; on us, which ſucceed-
Jhall come and ſee my Glory. And again, ed, Goodneſs: They were once the Children, and
Iſa. 2. 2, 3.
It ſhall come to paſs in the laſt days, that we the Dogs under the Table; the Crumbs were
the Mountain of the Lord's Houſe ſhall be our Lot, the Bread was theirs ; now is the caſe,
eft abliſhed in the top of the Mountains, and ſhall be ex- through their wilful Incredulity, altered: They
alted above the Hills, and all Nations Shall flow to it : are the Dogs, and we the Children; we fit at a
And many People ſhall go, and ſay, Come ye, let us full Table, while their Hunger is not
go up to the Mountain of the Lord, to the Houſe of the ſatisfied with Scraps. The caſting Rom. 11. 1.
God of Facob, and he will teach us his ways, and we away of them was the reconciling
will walk in his Paths. And again, of the World, their Fall, our Ex-
Ifa. 49. 12,
Behold, thus faith the Lord, I will lift up altation. It is not for us to be high Rom. 11. 20.
my hand to the Gentiles, and ſet up my minded, but to fear. The great Sheet A&.10,11,12.
Ifa.35.7
with

The Great Myſtery of Godlineſs.
393
Believed on
Worla. So
with four corners is let down from Heaven, with | as an Houſe wherein to put thy head, or a Grave
all manner of four-footed Beaſts of the Earth, and wherein to lay thy dead Body: Now, that thou
creeping Things, and Fowls of the Air; we may wouldft fuffer thy ſelf to be ſpat upon, ſcourged,
kill and eat, without any difference of clean or crucified, reviled; that the ſtubborn Hearts of
unclean; but even of clean Meats we may ſurfeit. Men ſhould be ſo convinced by the Truth, and
O Saviour, it is thy great Mercy, that thou haft Power of thy Deity, that thou art believed on in
been thus long preached amongſt us Gentiles, that the World, is the Great Myſtery of Godlineſs.
we in the remote ends of the World have ſeen the The Powers of Darkneſs could not but ſee their
Salvation of our God; but if we ſhall abuſe thy Kingdom ſhaken by thy coming down to the Earth,
Graces to wantonneſs, and walk unanſwerably to upon this Errand of thy Mediation: How buſy
this freedom of thy Goſpel, how both juft and and violent therefore were thoſe Gates of Hell in
eaſy is it for thee to withdraw theſe Blekings from oppoſing ſo glorious a Work? How did they ftir
us, and to return us to the woful Condition of up cruel Tyrants, in the firſt dawning of thy Go-
our old Forlornneſs : 0 let it not be enough that ſpel, furiouſly to perfecute this way unto Death?
thou art preached amongſt us Gentiles, but do What exquiſite Torments of all kinds did they de-
thou work' us to a holy Obedience of thy bleſſed viſe for the innocent Profeſſors of thy Name? How
Goſpel; reclaim us from our abominable Licen- drunken was the Earth with the Blood of thy Mar-
tiouſneſs of Life, from our helliſh Hereſies of Opi- tyrs in all Parts? And, when they ſaw how licee
nion, and teach us to walk worthy of that great force could prevail (ſince this Palm-tree grew the
Salvation, which thou haft held forth unto us; more by depreſſion) how did they ſet their Wits
ſo ſhall ii be our Happineſs, that thou wert preach- on work, in attempting by Fraud to bring about
ed to us Gentiles: Otherwiſe our Condemnation their curſed Deſigns? How cunningly did they
ſhall be fo much the deeper, as our Light hath go about to undermine that Wall, which they
been more clear, and our Means more power- could not batter? Now, whole Troops of the skil-
ful.
fulleſt Engineers of Hell, are ſent up by damned
Hereſies to blow up, and overthrow that Truth,
SECT. XIII.
which they could not beat down. One while thy
eternal Deity, another while thy facred Humanity
O poor and deſpicable; O Savi- is impugned by thoſe, who yet ſtile themſelves
in the World.
our, wouldſt thou have thy com- Chriſtians : One while, either of thy Natures, ano-
ing in the Fleſh, that it is no mar-ther while thy entire Perſon is laid at, by thoſe
vel if the vain World utterly diſregarded thee : For that profeſs themſelves thy Friends and Clients.
what is the mil-judging World led by, buc by One while thine Offices, another while thy Scrip-
outward Pomp and Magnificence? Yea, thy very tures are oppoſed by thoſe who yet would ſeem
domeſtick Followers, after ſo long Acquaintance chine; and though their Inſinuations have been fo
with thy Perſon and Doctrine, even when thou craftily carried, and their Colours ſo well laid,
wert riſen from the dead, could think of the that no ſmall part of the World hath been for
Royalty of a Temporal Kingdom to be reſtored the time beguiled by them, and drawn into a plau-
to Iſrael: And ſtill the perverſe Generations of fible mil-belief; yet ſtill, great hath the Truth ever
Jewiſh Infidels after the Conviction of ſo many been, and ever prevailed, happily triumphing over
hundred Years, gape for an Earthly Monarchy of thoſe damnable Hereſies that have dared to lift up
their expected Meffiah: That, therefore, appearing their head againſt her, and chaſing them into their
to the World in fo contemptible means, ſo born, Hell : So as in ſpight of Men and Devils, the
fo living, fo dying, thou ſhouldſt be univerſally Great Myſtery of Godlineſs is gloriouſly vindicated,
believed on in the World, is the juſt wonder of and God manifeſted in weak Fleſh, is believed on
the Myſtery of Godlineſs. It was the largeneſs in the World.
of thy divine Bounty to allow thy Goſpel
preached to every Creature ; but, alas, it is libe-
SECT. XIV.
rally preached, ſparingly received ;
Who hath believed our Report, and to THÉ World is not all of one making, there
whom is the Arm of the Lord revealed ? is a World of Creatures, not
It was the Complaint of thy choſen capable of Belief; there is a World of 1 John s. 19.
Vefſel, the Doctor of the Gentiles, We Men that lieth in Wickedneſs, refu-
preach Chriſt crucified; to the Jews a ſing to believe there is a World of faithful Souls,
ſtumbling Block; to the Greeks, Fooliſhneſs
. What a that do believe, and in believing are ſaved: And,
Power therefore is there in the Myſtery of God bleſſed Saviour, that thou wouldft graciouſly en-
lineſs, that thou art not preached only, but be large this World of Believers! Woe is me, what a
lieved on in the World,
World of this World of Men, lies ftill under the
Hadit chou exhibited thy felf in the Magnifi- damnable Eſtate of Unbelief? Alas, for thoſe poot
cence and Majeſty of the Son of God, attended falvage Indians, that know nothing of a God;
either with the glorious Angels of Heaven, or the which out of their fear, and cyrannical Superfti-
mighty Monarchs of the Earch, fcattering Honourstion, worſhip Devils, that they may not hurt them;
and Riches upon thy Followers, in abundance: for thoſe ignorant, and wofülly blindfolded Mabom
How large a Train wouldit thou have had; metans, that are not allowed to ſee any more, than
how would all the Earth have rung one blink of thee, as a great Prophet, being taught
with Hoſannahs to the Higheſt? But to blafpheme thy Deity, and to enllave their Faith
now, that thou wouldft come as the to a wretched Impoſtor; for thoſe obftinate Jews,
Son of Man, in the homelieft Condition of Birth, that are wilfully blind, and will not fee the Ligh
Education, Life, and Death ; not having fo much of that Trush concerning thee, their Meſſiah, which
Ddddd
ſhineth

Ifa. 53. 1.
T
1 Cor. 1. 23•

Mat. 21. 9.
394
The Great Myſtery of Godlineſs.
Rom. II.
Pfal. 147. 2.
ſhineth forth clearly to them, in the writings of ly Aſcent, fince thou tookeſt thy farewel on the top
the Prophets, in the undeniable accompliſhment of of Mount Olivet : But from this Globe of Earth,
all former Predictions, in the powerful conviction thou aſcendeft through the Skies to that Empyreal
of miraculous Works ; what Chriſtian is there whoſe Heaven, there thou remaineft in glory, infinite,
Bowels do not yearn, whoſe Heart doth not bleed and incomprehenſible. The many and
at the thought of ſo many Millions of miſerable incentive beholders of thy laſt Parting,
2 King. 2.
Unbelievers? O thou the God of infinite Mercy did not caſt their Eyes down into the 16.
and Compaffion, in whoſe Hands are all the Hearts Valley , neither did ſee cauſe with
of the Sons of Men, look graciouſly from Heaven the fifty Sons of the Prophets, to ſeek for thee (as
upon the dark Souls of theſe poor Infidels
, and en- they would needs do for Elijah) in Vallies and
lighten them with the ſaving knowledge of the Mountains; they ſaw and worſhipped thee, leafure-
great myſtery of Godlinefs : Let the beams of thy ly aſcending up through the Region of this lower
Goſpel break forth unto them, and work them to Heaven, till a cloud intercepted thee from their
a found belief in thee their God, manifeſted in the light, neither then could eaſily be taken off, either
Fleſh : Fetch home into thy Fold all thoſe that be by the interpoſition of that dark Body, or by the
long to thy merciful Election; bring in the ful- interpellation of Angels : And now, o blefled Sa-
neſs of the Gentiles; gather together the Out-cafts viour, how is my Soul raviſhed with the medicati-
of Iſrael, and glorifie thy ſelf in com-on of thy glorious Reception into thine Heaven?
pleating a world of Believers. And Surely, if the Inhabitants of thoſe Celeſtial Manfi-
for us on whom the ends of the World ons may be capable of any increaſe of Joy, they
are come, as we have been graci- then both found and ſhewed it, when they law and
ouſly called to the comfortable notice of this My welcomed thee entring in thy glorified Humanity,
ſtery of Godlineſs, and have profeſſed and vowed into that thy eternal Palace of Bleſſedneſs, and if
a fted faſt Belief in thy Name; fo keep us by thy there could be any higher, or ſweeter ditty of Hal.
good Spirit in a holy and conſtant avowance of all lelujah, it was then ſung by the Choire of Angels
thoſe main Truths, concerning thy facred Perſon, and Saints. And may thy poor Servants warfair-
Natures and Offices, unto our laſt End: For thou ing and wandring here upon Earth, even ſecond
ſeeft, o bleſſed Jeſu, that there is now ſuch an them in thoſe heavenly Songs of Praiſes and Gra-
Hell of the Spirits of Error broken looſe into the tulations : For wherein ſtands all our Safety, Hope,
World, as if they meant to evacuate this part of Comfort, Happineſs, but in this, that thou our je
the Myſtery of Godlineſs (Chriſt believed on in the ſus art received up into Glory? And having con-
World,) o do thou by thy mighty Power reſtrain quered all diverſe Powers, fitteft on the right Hand
and quell theſe pernicious Hereſies, and ſend down of God the Father ; crowned with Honour and
theſe wicked Spirits back to their Chains ; ſo as Majeſty ? O Jeſu, thou art our Head, we are thy
our moſt holy Faith may ever remain inviolable Body? How can the Body but participate of the
till the day of thy glorious Return. Neither let glory of the Head? As for thy ſelf therefore, ſo for
us fit down contented that we hold faſt and be us art thou poffeffed of that Heavenly Glory : as
lieve the meer Hiſtory of thy Life, Death, and thou ſufferedt for us, fo for us thou alſo reigneft ;
Reſurre&tion ; (without which, as we can be ſaved, Let every Knee therefore bow unto
ſo with it alone we cannot) but do thou by thy thee, of things in Heaven, and things Phil. 2. 11.
good Spirit, work and ſettle in our Souls, a ſound, on Earth, and things under the Earth:
lively, operative, juftifying Faith in thee; whereby O bleſſed be thy Name for ever and
we may not only believe on thee, as a common ever : Thine, O Lord,
O is the Great 2 Chr. 2. 11.
Saviour, but believe in thee as ours : bringing thee neſs, and the Power, and the Glory,
home to our Hearts, and confidently relying upon and the Victory, and the Majeſty; for all that is in
thee, for the acquittance of all our Sins, and for the Heaven, and in the Earth is thine : Thine is the
our eternal Salvation : O that thou Kingdom, O Lord, and thou art exalted as Head
Received up
mighteft be thus believed on in the over all : And now, O Saviour, what a ſuperabun-
into Glory. World, and if not by them in the no- dant amends is made to thy glorified Humanity, for
tion of their Univerſality, yet by us all thy bitter Sufferings upon Earth? Thine Agony
who profeſs thy Name to thy great Glory, and our was extream, but thy Glory is infinite, thy Croſs
was heavy, but thy Crown tranſcendently glori-
ous : Thy Pains were unconceiveably grievous, but
SECT. XV.
ſhort, thy Glory everlaſting: If thou wert fcorned
by Men, thou art now adored by Angels : Thou
N theſe occurrences on the Earth, Great is the that ſtoodſt before the Judgment Sear of a Pilate,
I , to
of this great Myſtery, O Saviour, is, that thou both the quick and the dead; In ſhort, thou which
thus manifeſted in our Fleſh, wert received up into wouldīt ſtoop to be a Servant upon Earth, ruleft
Glory: even that Celeſtial Glory which thou en- and reignelt for ever in Heaven, as the King of
joyeſt in the higheſt Heavens, fitting Eternal Glory.
on the right hand of Majeſty, ſeen and O then, my Soul, ſeeing thy Saviour is received up
adored by all that bleſſed company of into this infinite Glory, with what intention and fer-
the Souls of juft Men made per-vour of Spirit ſhouldſt thou fix thine Eyes upon that
fect, and the innumerable Troops of glorious An- Heaven where he lives and reigns: How canft thou be
gels : If ſome erronious fancies have placed their but wholly taken up with the fight and thought of
Heaven here below upon Earth, ours is above, and the place of Blefledneſs? How canſt thou abide
ſo is chine, O bleſſed Jeſu, who wert taken up in I to grovel any longer on this bafe Earth, where is
Glory: Thou couldſt not be taken up to any eartha nothing buc Vanity and Vexation ; and refrain to
mind

everlaſting Comfort.
Heb. I 2. 22,
23.
The Inviſible World.
395
mind the Things above, where is all Felicity and Soul, and keeps me from mounting up into thy
Glory? With what Longings, and holy Ambition Preſence, and from a comfortable Fruition of thee:
fhouldlt thou deſire to aſpire to that place of O do thou take off this ſinful Weight from me, and
eternal Reſtand Beatitude, into which thy Saviour raiſe up my Affections and Converſations unto thee;
is aſcended? And with him to partake of that Glo enable me conſtantly to enjoy thee by a lively Faith
ay and Happineſs which he hath provided for all that here, till by thy Mercy I hall be received into
love him? Saviour, it is this Clog of wretched Glory,
Infidelity and Earthlineſs that hangs heavy upon my
THE
Inviſible WORLD.
Diſcovered to Spiritual Eyes, and reduced to uſeful Meditation.
In Three BOOK S.
To all them that love our Lord Jeſus Chriſt in Sincerity, Grace and Peace.
Dear Brethren,
F I have in a fort, taken my Leave of the World already; yet not of you, whom God hath chofen
out of the World, and endeared to me by a cloſer Intereſt; ſo as ye may juftly expect from me a
more ſpecial Valediction, which I do now in all Chriſtian Affection tender unto you: And, as dear
Friends, upon a long parting are wont to leave behind them fome Tokens of Remembrance, where they
moſt affect'; ſo have I thought good, before my ſetting forth on my laſt Journey, to recommend unto
you theſe my two final Meditations; than which, I ſuppoſe, nothing could be more proper for me to
give; or more like to merit your Acceptation: For, if we were half way in Heaven already, what can
be a more feaſonable Employment of our Thoughts, than the Great Myſtery of Godlineſs, which the Angels
deſire to look into? And, now when our bodily Eyes are glutted with the View of the Things that are
feen (a Proſpect, which can afford us nothing but Vanity and Vexation) what can be more meet, than to
feed our ſpiritual Eyes with the Light of Inviſible Glories? Make your uſe of them, both to the edifying
of your ſelves in your moſt holy Faith; and aſpire with me, towards that Happineſs which is laid up
Above, for all thoſe that love the Appearance of our Lord Jeſus.
Withal, as the laſt Words of Friends are wont to bear the greateſt weight, and to make the deepeſt im-
preffion; ſo let theſe Lines of holy Advice, where with (after many well-meant Diſcourſes) I ſhall cloſe
up the Mouth of the Preſs, find the like Reſpect from you.
Oh that I might in the firſt place, effectually recommend to you the full Recovery of that precious Le-
gacy of our bleſſed Saviour, Peace : Peace with God, Peace with Men; next to Grace the beſt of all Blef-
fings. Yet, woe is me, too too long baniſhed from the Chriſtian World, with ſuch Animoſity, as if it.
were the worſt of Enemies, and meet to be adjudged to a perpetual Migration.
Oh for a Fountain of Tears to bewail the Slain of God's People in all the Coaſts of the Earth: How
is Chriſtendom become an univerſal Acheldama? How is the Earth every where drenched with human
Blood ? Poured out, not by the hands of cruel Infidels, but of Brethren : Men need not go ſo far as Eu-
phrates for the Execution of Turks and Pagans, Chriſtians can make up an Armageddon with their own
murual Slaughter. Enough, my dear Brethren, enough; yea, more than too much hath been the Effuſion of
that Blood, for which our Saviour hath ſhed his. Let us now, at the laſt, dry up theſe deadly Iſſues, which
we have made; and with ſovereign Balms, bind up the Wounds we have given: Let us now be, noc
more ſparing of our Tears, to waih off the Memory of theſe our unbrotherly Dimications, and to ap-
peaſe the Anger of that God, whoſe offended Juſtice hath raiſed War out of our own Bowels : As our
Enmity, ſo our Peace begins at Heaven: Had we not provoked our long-ſuffering God, we had
not thus bled; and we cannot but know and believe him that ſaid, When a Man's ways pleaſe Prov. 16.7.
the Lord, be maketh bis Enemies to be at peace with him. Oh that we could throughly reconcile
our ſelves to chat great and holy God, whom we have irritated by our crying Sins, how ſoon would he,
who is the Commander of all Hearts, make up our Breaches, and calm and compoſe our Spirits to an hap-
py Peace and Concord!

Ddddd 2
In

396
The EPIST L E.
Hol.4. 2.
A&sio
Jude 3.
In the next place give me leave earneſtly to exhort you, that, as we have been hetetofore palpably
faulty in abuſing the Mercies of our God (for which we have foundly ſmarted) fo that now, we ſhould
be ſo much the more careful to improve the Judgments of God, to our effectual Reformation ; we have
felt the heavy hand of the Almighty upon us to purpoſe; oh that our Amendment could be no leſs ſera-
fible than our Sufferings : But, alafs
, my Brethren, are our ways any whit holier, our Obedience more
exact, our Sins leſs and fewer than before we were thus heavily afflicted ? May not our God
Jer. 2.
too juftly take up that Complaint, which he made once by his Prophec Jeremiab, Ye bave
tranſgreſſed againſt me, ſaith the
Lord, in vain have I ſmitten your Children, they received no Correction.
Far be it from us, that after fo many fad and ſolemn Mournings of our Land, any Accufer
ſhould be able to charge us, as the Prophet Hoſea did his Iſrael, By Swearing, and lying, and kilm
ling, and ſtealing, and committing Adultery, they break out, and blood toucheth blood. Woe be to us,
if after ſo many Veins opened, the Blood remaining ſhould not be the purer.
Let me have leave, in the third place to excite you to the Practice of Chriſtian Charity, in the
mutual Conſtructions of each others Perſons and Adions; which (I muſt tell you) we have heedlefly
violated in the heat of our holy Intentions; while thoſe which have varied from us in matter of Opinion,
concerning ſome Appendances of Religion, and outward Forms of Adminiſtration, we have been
ape to look upon with ſuch diſregard, as if they had herein forfeited their Chriſtian Profeſſion, and
were utter Aliens from the Commonwealth of Iſrael; though in the mean time, found at the Heart, and
endeavouring to walk clofe with God in all their ways; whereas the Father of all Mercies
allows a gracious Latitude to his Children, in all not-forbidden Paths : And in every Nation
and Condition of Men, he that feareth God, and worketh Righteouſneſs, is accepted with
him. Beware we (my dear Brethren) left while we follow the Chaſe of Zeal, we out-run Charity,
without which, Piety it ſelf would be but unwelcome: As for matter of Opinion in the differences of
Religion, wherewith the whole known World, not of Chriſtians only, but of Men, is wofully diſtract-
ed, to the great Prejudice of Millions of Souls ; let this be our fure Rule, Whoſoever be be
that holds the Faith which was once delivered to the Saints, agreeing therefore with us in all fundamena
tal Truths, let him be received as a Brother : For there is but one Lord, one Faith, one Baptiſm :
1 Cor. 3. 11.
And, other Foundation can no Man lay, than that which is laid, which is fefus Chrift. Let thoſe
which will be a deviſing a new Creed, look for a new Saviour, and hope for another Hea-
ven ; for us, we know whom we have believed: If any Man be faulty in the Do&rines of Superſtructure,
let us pity and rectify his Error, but not abandon his Perſon.
The Communion of Saints is not ſo flight that it ſhould be violated by weak Miſtakings : If any
Man, through Ignorance or Simplicity, ſhall ftrike at the Foundation of Faith, let us labour by all gen-
de means, and brotherly Conviction, in the Spirit of Meekneſs to reclaim him: If after all powerful en-
deavours he will needs remain obftinate in his Evil way, let us diſclaim his Fellowſhip, and not think
him worthy of a God-ſpeed. But if he ſhall not only wilfully undermine the Ground work of Chriſtian
Faith, by his own damnable Opinions, but diffuſe bis heretical Blaſphemies to the Infe&ion of others;
let hiin be cut off by ſpiritual Cenſures; and ſo dealt with by publick Authority, that the miſchief of his
Contagion may be feaſonably prevented, and himſelf be made ſenſible of his hainous Crime.
In all which Proceedings, juſt diftination muſt be made betwixt the ſeduced Soul, and the peftilent
Seducer; the one calls for Compaſſion, the other for Severity: So then, my Brethren, let us pity and
pray for all that have erred and are deceived ; let us inſtruct the Ignorant, convince the Gain-ſay-
ing, avoid the Obſtinate, reſtrain the Infectious, and punih the ſelf-convicted Hereſiarch.
In the fourth place, let us, I beſeech you, take heed of being ſwayed with Self-intereſts in all our De-
ſigns: Theſe have ever been the Bane of the beſt Undertakings
, as being not more plauſibly inſinuative,
than pernicious: For that partial Self-love, that naturally lodges in every Man's Breaft, is ready to put
us upon thoſe Projects, which, under fair Pretences, may be extreamly prejudicial to the publick Weal;
fuggefting not how lawful or expedient they may be for the common, but how beneficial to our felves;
drawing us by inſenſible degrees to ſacrifice the publick Welfare to our own advantage, and to underwork
and croſs the better Counſels of more faithful Patriots : Whereupon, many flouriſhing Churches, King-
doms, States, have been brought to miſerable ruin: Oh that we could remember, that as all Things are
ours, ſo we are not our own; that we have the leaft Intereſt in our felves, being infinitely more confi-
derable as parts of a Community, than as ſingle Perſons; that the main end of our Being, (next to the
Glory of our Maker) is an univerſal ſerviceableneſs to others; in the attaining whereof, we ſhall far
more eminently advance our own Happineſs, than by the beſt of our private Self-ſeeking Endea-
But withal, it will be meet for us to conſider, that as we are made to ferve all, ſo only in our own
Station; there can be no hope of a continued well-being without Order; there can be no Order without
a due Subordination of degrees, and diverſity of Vocations; and in vain ſhall divers Vocations be ordain-
ed, if all Profeſſions ſhall interfere with each other. It is the prudent and holy Charge of
i Cor. 7. 20.
the Apoſtle, Let every Man abide in the Same Calling wherein he is called. We are all Members of
the ſame Body, every one whereof hath his proper Imployment: The Head is to direct and
govern; the Feet to walk; the Eyes to ſee; the Ears to hear : How mad would we think that Man, that
Thould affect to walk on his Head; to hear with his Eye; to fee with his Ear? Neither ſurely is it
Jefs incongruous for Men in Divine and Civil Adminiſtrations, to offer to undertake, and manage each
others Fun&ions in their Nature and Quality no leſs deſperate : So then, let us endeavour to advance
the common Good, as that a pious Zeal may not draw in Confuſion; and that we may not miſtakingly
rear up the Walls of Babel, while we intend Jeruſalem : Not Religion only, but Policy calls us to En-
couragement of all uſeful Profeſſions ; and of the facred ſo much more, as the Soul is more precious
than
vours.
The PRE FACE.
397
on Foot.
than all the World beſides. Heed therefore muſt be taken to avoid all means, whereby the Study of
Learning and Knowledge may be any way diſhearted; as, without which, the World would ſoon
be over-run with Ignorance and Barbariſm : All Arts therefore, as being in their kind excellent,
may juftly challenge their own Rights; and if they fall want thoſe Refpe&s which are due to
them, will ſuddenly languiſh: But above all, as Divinity is the Queen of Sciences, fo ſhould it be
our juft Shame, that while her Hand-maids are mounted on Horſeback, ſhe ſhould wait on them
Fifthly, As it is our greateſt Honour, that the Name of Chriſt is called upon us, fo let it, I be-
ſeech you, be our Care, that our Profeflion be not formal, empty, and barren, like the Jewiſh Fig-
tide, abounding with Leaves, void of Fruit; bue real, adive, fruitful of all good Works, and ex-
emplary in an univerſal Obedience to the whole Will of God: For it is a ſcandal never to be
enough lamented, that any of thoſe who are Saints by calling (ſuch we all are, or ſhould be) ſhould
hug fome darling Sin in their Bolom, which at laft breaks forth to the ſhame of the Goſpel, and
to the inſultation of Gatb and Aſcalon : Woe be to us, if we ſhall thus cauſe the Name of our God
to be evil ſpoken of: There are too many of thoſe, whom I am loath, and ſorry to ftile Heathen-
Chriſtians ; Chriſtians in Name, Heathens in Converſation : Theſe, as they come not within the
compaſs of my Dedication, (for, alas, how should they love the Lord Jeſus, when they know him
not?) ſo I can heartily be wail their Condition, who, like Gideon's Fleece, continue altogether dry,
under ſo many ſweet ſhowers of Grace; wiſhing unto their Souls, even thus late, a ſenſe of the
Efficacy of that Water which was once poured on their faces. Theſe, if they run into all
Exceſs of Riot, what can be other expected from them? But for us, that have learned to know
the Great Myſtery of Godlineſs, and have given up our Name, to a ftrict Covenant of Obedience,
if we ſhall ſuffer our felves to be miſ carried into any enormious Wickedneſs, we ſhall cauſe Heaven
to bluſh, and Hell to tryumph. On therefore, let us be ſo much the more watchful over our ways,
as our Engagements to the Name of our God, are greater, and the danger of our Mif-carriages more
deadly.
Laſtly, Let me beſeech, and adjure you, in the Name of the Lord Jeſus, to be careful in mat-
ter of Religion, to keep within the due Bounds of God's revealed Will. A Charge which I would to
God were not too needful in theſe laſt days, wherein, who ſees not what Spirits of Error are
gone forth into the World, for the ſeducing of fimple and ungrounded Souls? Woe is me, what
Throngs are carried to Hell by theſe devilliſh Impoſtors? One pretends Viſions, and Revelations of
new Verities
, which the World was not bitherto worthy to know.. Another boaſts of new Lights
of uncouth Interpretations, hidden from all former Eyes. One deſpiſes the dead Letter of the Scrip-
tures.
Another diſtorts it to his own erroneous Senſe, O the Prodigies of damnable, heretical,
atheous Fancies, which have hereupon infeſted the Chriſtian Church; (for which, what good soul
doth not mourn in fecret?) the danger whereof ye ſhall happily avoid, if ye ſhall keep cloſe to
the written word of our God, which is only able to make you wiſe to Salvation : As our Saviour re-
pelled the Devil, ſo do ye the phanatick Spirits of theſe brain-fick Men, with, It is written ; Let
thoſe who would be wiſer than God, juftly perish in their Preſumption. My Soul for yours, if ye keep
you to St. Paul's Guard, Not to be wiſe above that which is written. I could eaſily, out of the exu-
berance of my Chriſtian Love, overcharge you with Multiplicity of holy Counſels
, but I would
not take a tedious Farewel. May the God of Heaven bleſs theſe, and all other wholfome Admoni-
tions to the furtherance of your Souls in Grace; and may his good Spirit ever lead and guide us
in all ſuch ways, as may be pleaſing to him, till we happily meet in the Participation of that in-
comprehenſible Glory which he hath prepared for all his Saints ; till when, Farewel from your Fel-
low-Pilgrim in this Vale of Tears,
Jos. HALL

The
PRE FACE.

A
S thoſe that flit from their old bome, and bet ake themſelves to dwell in another Country, where they are ſure
to ſettle; are wont to forget the Faces, and Faſhions whereto they were formerly inured, and to apply them.
ſelves to the Knowledge and Acquaintance of thoſe, with whom they ſhall afterwards converſe
. So it is here
with me, being to remove from my earthly Tabernacle
, wherein I have worn out the few and evil days of my Pilgri.
mage, to an abiding City above, I bave deſired to acquaint my ſelf with that Inviſible World, to which I am going :
To enter-know my good God, and his bleſſed Angels and Saints, with whom I hope to paſs an happy Eternity. And if
by often and ſerious Meditation I have attained (through God's Mercy) to any meaſure of lightſome Apprebenfions of
them, and their bliſsful Condition ; I thought it could be no other than profitable to my Fellow-Pilgrims, to have it im
parted unto them : And, as knowing we can never be ſenſible enough of our Happineſs, unleſs we know our own dan.
gers, and the woful miſcarriages of others; nor ſo fully bleſs our Eyes with the fight of Heaven, if we caſt not fona e
glances upon Hell'; I have beld it requiſite to beſtow Some Thoughts upon that dreadful Region of Darkneſs and Confuſion,
that by the former of theſe, our Deſires may be whetted to the Fruition of their Bleſſedneſs; and by the other, we may bé
ftirred up to a Care of avoiding thoſe Paths that lead down to that ſecond Deatb; and to a continual Thankfulneſs unte
that merciful God, whoſe infinite Goodneſs bath deliverd us from that Pit of Horror and Perdition.
THE


398
THE
Inviſible WORLD.
BOOK I.

W
tebit oculus.
SECT. I.
by their Senſes, as to believe nothing but what is
ſuggeſted by that purblind and un- Nulla viſibi-
That there is an Inviſible World.
faithful Informer: Let ſuch Men doubt lia niſi per
whether they have a Soul in their Bo- inviſibilia
HO can think other, but that the dy, becauſe their Eye never met with videntur :
great God of Heaven lopeth much it; or that there are any Stars in the tem quæ non
glory by our Ignorance? For, how Firmament at Noon-day, becauſe they videtur, &
can we give him the honour due to appear not; or that there is any Air incaflum pa-
his Name, while we conceive too narrowly of him, wherein they breath, becauſe nothing
and his Works? To know him as he is, is paſt the appears to them but an inſenſible Va Camerin
capacity of our finite Underſtanding, we muſt cuity.
Act. 23.8.
have other Eyes to diſcern that incomprehenſible Of all other the Sadduces had been the moſt
Effence; but to ſee him in his Divine Emanations, dull and fottiſh Hereticks that ever were, (if as
and marvellous Works (which are the back parts of ſome have conſtrued them ) they had utterly deny-
that glorious Majeſty) is that, whereof we may be ed the very being of any Spirits : Sure (as learn-
capable, and ſhould be ambitious : Neither is there ed Cameron pleads for them) they could not be fo
any thing in this world, that can ſo much import ſenſeleſs; for believing the Books of Moſes, and
us: For wherefore ferves the Eye of Senſe, but to being conſcious of their own Animation, their Bo-
view the goodly Frame and Furniture of the Creati- foms muſt needs convince them of their ſpiritual
on? Wherefore ſerves the Eye of Reaſon and Faith, Inmate; and what but a Spirit could inable them
but to ſee that lively and inviſible Power, which to argue againſt Spirits? And how could they hold
governs and comprehends it.
a God, and no Spirit ? It was bad enough that they
Even this ſenſible, and material World, if we denyed the Immortality, and conſtant fubfiftance
could conceive aright of it, is enough to amaze the of thoſe Angelical, immaterial Subſtances; an O-
moſt inlightned Reaſon; for if this
Globe of Earth, pinion long ſince hiſſed out, not of the School of
in regard of the immenſe greatneſs of it, is wont, Chriſtianity only, but of the very Stalls and Sties
(not unjuſtly) to be accounted a World, what of the moſt brutiſh Paganiſm; although that very
Thall we ſay of ſo many thouſand Stars, that are long ſince (as is reported by Hofius, and Prateolus)
for the moſt part) bigger than it? How can we that curſed Glazier of Gaunt, David George, durft
but admire ſo many thouſand Worlds of Light, wickedly rake it out of the Duft, and of late fome
rolling continually over our Heads; all made by Scepticks of our own have let fall ſome ſuſpicious
the omnipotent Power ; all regularly guided by the glances this way : Surely, all that know they have
infinite providence of the great God? How poorly Souls
, muſt needs believe a world of Spirits, which
muſt that Man needs think of the Workmanſhip of they ſee not; if from no other grounds, yet out
the Almighty, that looks upon all theſe, but as ſo of that analogy, which they cannot but find be-
many Torches, fet up in the Firmament every Even- ewixt this leffer, and that greater World; for as
ing, only fo big as they ſeem? And with what this little World, Man, confifts of an outward vi-
awful reſpects muſt he needs be carried to his Crea- fible Body, and an inward fpiritual Soul, which
tor, that knows the vaſtneſs, and perpetually-con- gives Life and Motion to that orgaincal frame fo pof-
ftant movings of thoſe lightſom Bodies, ruled and ſelling all parts that it is wholly in all, and in each
upheld only by the mighty Word that made part wholly : So muft it alſo be in this great Uni-
them?
verſe, the ſenſible and material part whereof, hath
There is ſtore of Wonders in the viſible, but the Being, and moving from thoſe ſpiritual Powers,
ſpiritual and intelligible World is that, which is both fupream, and ſubordinate, which dwell in
more worthy to take up our Hearts; both as we it, and ill and actuate it. Every illuminated Soul
are Men, indued with Reaſon, and as regenerate, therefore looks about him with no other than
enlightned by Faith; being ſo much more excel St. Pauls Eyes; whoſe profeſſion it is. We look not
lent than the other, by how much more it is re at the things which are ſeen, but at the things
moved from all earthly means of Apprehenſion. which are not ſeen, for the things
Brute Creatures may behold theſe viſible things, which are ſeen, are Temporal, but the 2 Cor. 4. 18.
perhaps with ſharper Eyes than we, but ſpiritual things which are not ſeen are Eternal.
Objeås are fo utterly out of their reach, as if they
had no Being. Neareſt therefore to Beaſts are thoſe
Men, who ſuffer themſelves to be fo altogether led
SECT.

Of God and bis Angels.
399

I
fernal Powers of Darkneſs, the ſpiritual Wickedneſ-
SECT. II.
ſes in heavenly Places : Whoſe Number, Might,
Combination, makes up a dreadful World of evil
The diſtribution of the Inviſible World. Angels, confliding where they prevail not, and
tormenting where they overcome: Theſe together
Cannot quite millike the conceit of Reuchlin, with the reprobate Souls, whom they have captivaa
and his Cabala, ſeconded by Galatinus, that as red, are the moſt horrible and woſul proſpects of
in an Egg, the yelk lies in the midſt encompaſſed Miſchief and Miſery, which either World is fub-
round with the white, and that again by a film ject unto: Now all and every of theſe, howſoever
and ſhell; fo the ſenſible World is encloſed within in reſpect of largeneſs, they may well paſs for fo
the Intelligible ; but withal I muſt add, that here many ſeveral Worlds ; yet as we are wont to acs
is not a meer Involution only, but a ſpiritual Per- count the whole Globe of Heaven and Earth, and
meation and Inexiſtence, yet without all confuſion, the other incloſed Elements (though vaſt in their
for thoſe pure and ſimple Natures are not capable ſeveral extents) to make up but one fenfible World;
of mingling with groſs material Subſtances, and ſo fhall we conſider all the intire ſpecifications of
the God of Order hath given them their own ſe Spirits, but as ranked in ſo many Regions of one
parate Eſſences, Offices, Operations, as for the ma- immaterial
, and intelligible World.
naging of their own ſpiritual Commonwealth, Wherefore let us firft ſilently adore (that mundum
within themſelves ſo for the diſpoſing, governing, archetypum) that one tranſcendent, felf. Being and in-
and moving of this ſenſible World : As therefore finite Eſſence, in three moſt glorious Perſons, the
we ſhall foully miſconceive of a Man, if we ſhall bleſſed Deity, which filleth Heaven and Earth with
think him to be nothing but a Body, becauſe our the Majeſty of his Glory, as vailed with the Beams
Eyes fee no more; fo we ſhall no leſs grofly err, if of the infiniteneſs, and hid in an inacceſſible Light,
beholding this outward Fabrick, we ſhall conceive and let us turn our Eyes to the ſpiritual Guard, the
of nothing to be in this vaſt Univerſe, but the inviſible Attendants of that divine Majeſty, without
meer lifeleſs ſubſtance of the Heavens, and Ele- the knowledge and right apprehenfion whereof we
ments, which runs into our ſight, thoſe lively and ſhall never attain to conceive of their God, and ours,
active Powers that dwell in them could not be ſuch, as we ought.
if they were not purely Spiritual.
But, Oye bleſſed, immortal glorious Spirits, who
Here then, above and beyond all Worlds, and can know you, but he that is of you ? alas, this
in this material and intelligible World, our illumi- Soul of mine knows not it felf, how fhall it know
nated Eyes meet firſt with the God of Spirits, the you? Surely, no more can our Minds conceive of
Deity incomprehenſible, the fountain of all Life and you, than our Eyes can ſee you : Only, ſince he
Being, the infinite and ſelf-exiſting Eſſence, one that made you hath given us ſome little glimpſe of
moſt pure, ſimple, eternal Act, the abſolute, omni- your ſubdivine Natures, Properties, Operations, let
potent, omnipreſent Spirit, who in himfelf is more us weakly as we may, recount them to his glory in
than a World of Worlds, filling and comprehending yours.
both the ſpiritual and ſenſible World, in compari-
ſon of whom, this All is nothing, and
SECT. III.
Omne tem but from him had been, and were
pus quo de
nothing: Upon this bleſſed Object, The Angels of Heaven, their Numbers.
Deo non co-
gitat, perdi-
O my Soul, may thy thoughts ever
diffe fe com-
THE good Lord forgive
the more themſelves ra-
Bern de fpec. viſhed from the regard of all ſenſible fo much to forget ( as his divine Preſence, ſo the
mon.
Things, and ſwallowed up with an preſence of his holy Angels : It is I confeſs my
admiration of that, which they are ſtill further great Sin, that I have filled mine Eyes with other
off from comprehending. Next to this All-glori- Objects, and have been ſlack in returning Praiſes
ous and infinite Spirit, they meet with thoſe imma- to my God, for the continual aſliftance of thoſe
terial and inviſible Powers, who receive their Ori- blefled and beneficent Spirits, which have ever gra-
ginal and Continuance, their Natures and Offices ciouſly attended me, without intermiffion, from
from that King of Glory : Each one whereof is ſo the firſt hour of my Conception to this preſent
mighty, as to make up a World of Power alone; Moment, neither ſhall ever (I hope) abſent them-
each one ſo knowing, as to contain a World of felves from my tutelage and protection, till they
Wiſdom, and all of them ſo innumerably many, ſhall have preſented to my poor Soul her final Glo-
that their Number is next to infinite ; and all this ry: Oh that the duſt and clay were ſo waſhed out
sumberleſs Number is ſo perfectly united in one of mine Eyes, that I might behold together with
celeftial Policy, that their entire Communion (un- the Preſence, the Numbers, the Beauties, and Ex-
der the Laws and Government of their foveraign cellencies of thoſe my ever-prefent Guardians.
Creator) make them a compleat World of Spirits, When we are convinced of the wonderful mag-
inviſibly living and moving both within and above nitude of thofe goodly Stars, which we ſee moving
this viſible Globe of the material World. After in the Firmament, we cannot but acknowledge,
theſe we meet with the glorified Souls of the Juft, that if God had made but one of them, he could
who now let looſe from this Priſon of Clay, en- never have been enough magnified in his Power,
joy the full liberty of Heaven ; and being at laſt, but when our Senſe joyns with our Reaſon, tó
reunited to their then immortal Bodies, and to their force upon us withal an acknowledgment of the
moſt glorious Head, both are, and poſſeſs a World infinite numbers of thofe great Luminaries; now
of everlaſting bliſs.
we are ſo far to ſeek of due Admiration, that we
Laft of all, may thy Thoughts fall upon thoſe in. I are utterly loſt in the amazement at this ftupendi-

putat.
Ows
400
Of God and bis Angels.
velas. 4.
ordinarie cer-
qui perpetuus
Ous proof of Omnipotence. Neither is it otherwiſe gels but of one rank, are more than can be com-
with the inviſible Hoft of Heaven: If the power prehended by any Arithmetical Number : Or Green
of one Angel be ſuch, that he were able at his gory, who determines them numerable only to God
Makers appointment, to redact the World to no that made them, to Men innumerable.
thing, and the nature of any one fo eminent, that O great God of Heaven, how doth this ſet forth
it far furmounts any part of the viſible Creation, the infinite Majeſty of thine omnipotent Deity, to
what ſhall we ſay to thoſe next to infinite numbers be thus attended ! We judge of the magnificence
of mighty, and majeſtical Spirits, wherewith the of Princes according to the number and quality of
great God of Heaven hath furniſhed his Throne their Retinue and Guard, and other their military
and Foot-ſtool? I know not upon what grounds Powers: And yet each one of theſe hath an equal-
that (by fome, magnified) Propheteſs, could fo ly abſolute life, and being of his own, receiving
preciſely compute, that if all Men only a pay from his Soveraign : What ſhall we then
Brigit 1. Re Thould be reckoned up from the think of thee the great King of eternal Glory,
firſt Adam to the laſt Man that ſhall that haft before thy Throne, innumerable Hofts of
ſtand upon the Earth, there might be powerful and glorious Spirits of thine own making,
to each Man aſſigned more than ten Angels : Am. and upholding? And how ſafe are we under 10
broſes account is yet fuller ; who makes all Mankind many, and ſo mighty Protectors ? It
to be that one loft ſheep in the Parable, and the might be perhaps well meant, and is
Angels (whoſe Chore the great Shepherd left for confeſſed to be feconded with much re- Cuique electo
a time, to come down to this earthly Wilderneſs) verend Antiquity, the conceit, that
tum proprium-
to be the ninety and nine. Lo here, each Man hath a ſpecial Angel deſign- gue Angelum
Dionyf. well near an hundred for one. Yet eå for his Cuſtody; and if but ſo, we
Areopag.
fit ejus cuftos
even that number is poor, in compari are ſecure enough from all the dangers comes.
ſon of the reckoning of him, who of whatſoever hoſtile Machinations ; Zinch, de
pretends to fetch it from the choſen Veſſel wrapt however this may ſeem fome ſcanting operibus creat.
into Paradiſe ; who prefumes to tell us there are of the bountiful proviſion of the Almigha 1.3.6 15
greater numbers of Angels in every ſeveral rank, ty,who hath pleaſed to expreſs his graci-
than there is of the particular of whatſoever mate ous reſpects to one Man in the allotment of
many
rial things in this world. The Biſhop of Herbipo-Guardians; for if Jacob ſpeak of one
lis inſtanceth boldly in Stars, in Leaves, in Spires of Angel, David ſpeaks of more; He Pſal. 91. 11.
Grafs. But, fure I am, had that Den. fhall give his Angels charge over thee
Forner. de nis of Areopagus been in St. Pauls room, to keep thee in all thy ways : And even thoſe
Cuſt. Angel. and ſupplyed his rapture, he could no which have thought good to aber this piece of Pla-
Serm. 4.
more have computed the number of tonick Divinity concerning the ſingle Guardianſhip
Angels, than the beſt Arithmetician, of Angels, have yet yielded, that according to fe-
Standing upon an Hill, and ſeeing a huge Xerxes- veral Relations, each one hath many ſpiritual Keep-
like Army (warming in the Valley, can give a ers. Inſomuch as the forecited Form
juſt reckoning of the number of thoſe nerus, late Biſhop of Wirtsburg, durſt Ex quo fa-
Mat. 26.53. Heads : Surely, when our Saviour aſſure his Auditors, that each of them cile colligitur,
ſpeaks of more than twelve Legions had ten Angels at leaſt aſſigned to his
quemque han
of Angels, he doth not ſay, how many more : If cuſtody; according to the reſpects of bere plus quam
thoſe twelve according to Hieron's (though too their fubordinate Intereſts; beſides their decem Ange.
Thort) Computation, amount to ſeventy two thou own perſon of their Family, Pariſh, 1o. Forner.de
ſand, the more than twelve were doubtleſs more Fraternity, City, Diocefs, Country, Serm. 5. .
than many Millions : He that made Office, Church, World; yer even this 56.
Rev. 5. II.
them can tell us; the beloved Difci- Computation is niggardly and * pin, *How fcant
ple in Pathmos, as by inſpiration from ching, ſince the abundant ſtore and then is the
that God, ſays, I beheld, and I heard the voice of bounty of the Almighty can as well
many Angels round about the Throne, and the afford Centuries as Decades of Guar- the great and
voluminous
Beaſts, and the Elders, and the number of them dians.
Abulenſis, who
was ten thouſand times ten thouſand, and thou-
upon Mat.18.
ſands of thouſands; now the Elders were but 24,
v. 60, determins that the bleſſed Virgin had two Angel-keep-
and the Beaſts were but four: all thoſe other thou-
ers; one, the moſt noble of the Angelical Order, which guar-
ded her all her Life; the other Gabriel, an Arch-Angel of the
ſands were Angels : and if ſo many were about his ſecond Order, who attended her from the time of Chriſts
Throne, how many do we think were about his Conception, until his Paſſion. Bernard. 1. 6. c. 10.
Miſſions.
As alſo that of Degraſſalius, That the French King hath two
Before him, the Prophet Daniel (betwixt whom Angel-Guardians, one in regard of his private Perſon, ano-
ther in reſpect of his Royal Dignity. Degraſal. l. 1. Jure 20.
and the Evangeliſt there is ſo perfect Correſpon- Regal. Francia,
dence, that we may well ſay, Daniel
Dan. 7. 10.
was the John of the Old Teſtament, Howſoever, why ſhould it not be all one to us,
and John the Daniel of the New) hath Since there is no leſs ſafety in the hands of one
made the like reckoning; Thouſand thouſands mi-chan many; no leſs care of us from many, than
niftred unto him, and ten thouſand times ten from one should but one Angel guard Millions of
thouſand ſtood before him : But Bil. Men, his Power could ſecure them no leſs than a
Job 25. 2. dad the Skubite, in one word ſays more ſingle charge ; but now that we are guarded with
than all, Is there any number of bis Ar. Millions of Angels, what can the gates of Hell do?
mies? Lo, his Armies are paft all number, how But what number foever be employed about us ;
much more bis ſeveral Soldiers? So as it may not fure I am, that (together with them) thoſe that at-
perhaps ſeem hard to believe Dionyſius, that the An- tend the Throne of their Maker, make up no leſs
(as
ex vobis unum
account of


Of God and bis Angels.
401
Voyage to the
Levant.
Gen. 16. 3.
Jud. 13.27
(as Nazianzen juſtly accounts them) than a world | nary Services ? That dreadful Magnificence which
of Spirits: A World ſo much more excellent than was in the delivering of the Law on Mount Sinai,
this viſible, by how much it is more abſtracted from in Fire, Smoak, Thundrings
, Lightnings, Voices,
our weak Senfes. O ye bleſſed Spirits, ye are ever Earthquakes ; whence was it but by the operation
by me, ever with me, ever about me ; 1 do as good of Angels? And indeed as they are the neareft both
as fee you, for I know you to be here; I reverence in Nature and Place, to the Majeſty of the Higheft,
your glorious Perſons, I bleſs God for you; I ſo it is moſt proper for them to participate moft of
walk awfully becauſe I am ever in your Eyes; I his Power, and to exerciſe it in Obedience to his
walk confidently, becauſe I am ever in your Hands. Soveraignty: As therefore he is that infinire Spirit,
How ſhould I be aſhamed that in this piece of The who doth all Things, and can do more than All,
ology, I ſhould be out-bid by very ſo they (as his immediate Subordinates) are the
Mr. Blunt's
Turks, whoſe Prieſts ſhut up their De mearis whereby he executech his illimited Pow-
votions with an apprecatory mention er in and upon this whole created
of your Preſence, as if this were the World. Whence it is, that in their glo- Joel 3. 11.
up
ſhot of all Bleffings; I am ſure it is that, where-rious Appearances, they have been ta-
in, next to my God and Saviour, I ſhall ever place ken for Fehovah himſelf, by Hagar, by Gen. 22.14,
my greateſt Comfort and Confidence, neither hath Manoab and his Wife, yea, by the bet-
Earth or Heaven any other beſides that looks like ter Eyes of the Father of the Faithful.
it.
Now, Lord, what a Protection haft thou provi-
ded for thy poor Worms, and not Men, creeping
SECT. IV.
here on thine Earth; and what can we fear in fo
mighty and fure Hands? He that paſſeth with a
The Power of Angels.
ftrong Convoy through a wild and perillous Deſert,
ſcorns the danger of wild Beaſts or Robbers, no leſs
Ultitudes even of the ſmalleſt and weakeſt | than if he were in a ſtrong Tower at home; ſo do
Creatures, have been able to produce great we the onſets of the Powers of Darkneſs, whilſt we
Effects : The ſwarms but of Flies and Lice could are thus invincibly guarded.
amate the great and mighty King of Egypt; and When God promiſed Moſes that an Angel ſhould
all his Forces could not free him and his Peers from go before Iſrael, and yet withal threatned the ſub-
ſo impotent Adverfaries : But when a Multitude is duction of his own Preſence, I marvel not if the
ſeconded with Strength, how muft it needs be irre- holy Man were no leſs troubled, than if they had
fiſtible? So it is in theſe bleſſed Spirits, even their been left deſtitute and guardleſs, and that he cea-
omnipotent Maker (who beſt knows ſed not his Importunity, till he had won the gra-
Epher. 3. 10. what is derived from him) ftiles them cious engagement of the Almighty for his preſence
Pfal. 103. 20.
by his Apoftle, Powers, and by his in that whole Expedition : For what is the greateſt
Pſalmiſt, mighty ones in ftrength: A Angel in Heaven without his Maker? But let thy
ſmall Force feems great to the weak; but that Pow- favour, O God, order and accompany the deputa-
er which is commanded by the Almighty, muft tion of the loweſt of thine Angels ; what can all
needs be tranſcendently Great: we beſt judge of the Troops of Hell hurt us? As ſoon may the
Powerfulneſs by the Effects : How fuddenly had Walls of Heaven be ſcaled, and thy Throne di-
one Angel diſpatched every Firft-born in Egypt, fturbed, as he can be foiled that is defended with
and after them, the hundred fourſcore and five thou: thy Power: Were it poſſible to conceive that the
ſand of the proud Aſſyrian Army? | Almighty ſhould be but a looker on in the conflict
2 King. 19. And if each Man had been a Legion, of Spirits, we know that the good Angels have fo
with what eaſe had it been done by much advantage of their Strength, as they have
that potent Spirit? Neither are they of their Station; neither could thoſe ſubdued Spie
leſs able to preſerve than to deſtroy; That of A. rits ſtand in the encounter; but now he that is
quinas is a great Word, One Angel is of ſuch Pow- ſtrong in our Weakneſs, is ftrong in their Strength
er, that he were able to govern all the corporeal for us : Bleſſed be God for them, as the Author of
Creatures of the World : Juftly was it exploded, as them, and their Protection; bleſſed be they under
the wild Hereſie of Simon Magus and his Clients, God as the means uſed by him for our Protection,
the Menandrians, that the Angels made the World. and Bleſſings.
No, this was the fole Work of him that made
them; but, if we ſay that it pleaſes God by their
SE CT. V.
Miniſtration, to fway and order the marvellous Af-
fairs of this great Univerſe, we ſhall not, I ſup hele The Knowledge of Angels.
poſe, vary from Truth : If we look to the higheft
TF Strength in his
teach us (which is ſeconded by the
of ſome great Divines) that theſe bleſſed Intelli- little availd him ; ſuch is Power without Knowa
gences are they by whoſe agency, under their Al ledge : But where both of theſe concur in one, how
mighty Creator, the Heavens, and the glorious can they fail of Effect? Whether of theſe is more
Luminaries thereof continue their ever-conftant eminent in the Bleſſed Spirits, it is not eaſy to de
and regular Motions : And, if there fall out any termine ; ſo perfectly knowing are they, as that the
preternatural Immutations in the Elements, any very Heathen Philoſophers have ftild them by the
ftrange Concuſſations of the Earth, any direful Name of Intelligences, as if their very Being were
Prodigies in the Sky, whither fhould they be impu- made up of Underſtanding : Indeed, what is there
ted but to theſe mighey Angels, whom it pleaſeth in this whole Compaſs of the large Univerſe that
the moſt high God to imploy in theſe extraordi- is hid from their Eyes; only the Cloſet of Man's
Еееее
Heart
Colof. 2, 10,
35.
preach the tech a wilico la reconde de oye che allowance is mean, Pohen he wanted his Eyes
, it was havie

402
Of God and bis Angels.
Bonavent.
L. Bacon in
his Natural
Heart is lock’d up from them, as reſerv'd ſolely to merable Numbers of you employd in governing and
their Maker; yet ſo, as that they can by ſome in- ordering the Creature, in guarding the Eled, in
ſenſible Chinks of thoſe fecret Notifications which executing the Commands which ye receive from the
fall from us; all other Things, whether Secrets of Almighty ; What variery is here of your Affiſance?
Nature, or cloſeſt Councils or Events, are as open One while ye lead us in our way, as ye did I/rael;
to their Sight as the moſt viſible Objects are to ours : another while ye inftruct us, as you did Daniel; one
They do not (as we Mortals are wont) look thro' while ye fight for us, as ye did for Fhua; another
the dim and horny Spectacle of Senfes, or under while ye purvey for us, as for Elias ; one while ye
ſtand by the Meditation of Phantoms; but rather, fit us to our Holy Vocation, as ye did to Elay; ano-
as clear Mirrors, they receive at once the full Re-ther while ye diſpoſe of the Opportunities of our
preſentations of all intelligible Things ; having be calling for Good, as ye did of Philip's to the Eu-
fides that connatural Light, which is univerſally in nuch; one while ye foretel our Danger, as to Lit,
them all, certain Illuminations from the Father of to Foſeph and Mary; another while ye comfort our
Lights. Even we Men think we know ſomething, Afiliation, as to Hagar ; one while ye oppoſe evil
neither may our Good God loſe the Thank of his Proje&s againſt us, as to Balaam; another while ye
Bounty this way: but alas, he that is will be ſtriven with for a Blefling, as with Facob;
Ariſt. Meta- reputed to have known moſt of all the one while ye refift our offenſive Courſes,
phyſ. 1. 2. Heathen, whom * ſome have ftila as to Moſes; another while ye encou- Exod. 4.
Vulcan. præf. the Genius of Nature, could confeſs rage us in our Devotion, as ye did
in lib. de that the cleareſt Underſtanding is to Paul and Silas, and Cornelius; one while ye deliver
mundo.
thoſe Things which are moſt manifeft
, from Durance, as Peter ; another while ye preſerve
but as a Bat's Eyes to the Sun : Do we us from Danger and Death, as the Three Children;
ſee but a Worm crawling under our one while ye are ready to reſtrain our Preſumption,
allo
Feet, we know not what that is, as the Cherub before the Gate of Paradiſe ; another
which in it ſelf gives it a Being : Do while to excite our Courage, as to Elias and Theodos
we hear but a Bee humming about lius; one while to refreſh and chear us in our Suf-
our Ears, the greateſt Naturaliſt can- ferings, as to the Apoſtles; another while to pre-
not know whether that Noiſe come vent our Sufferings, as to facob in the Purſuit of
Hiſtory.
from within the Body, or from the Laban and Eſau, to the Sages in the Purſuit of Hc-
Mouth, or from the Wings of that Fly : How rod; one while ye cure our Bodies, as at the Pool
can we then hope, or pretend to know thoſe of Betheſda; another while ye carry up our Souls to
Things which are abftruſe and remote ? But theſe Glory, as ye did to Lazarus
. It were endleſs to in-
Heavenly Spirits do not only know Things as they ftance in all the gracious Offices which ye per-
are in themſelves, and in their inward and immedi- form: Certainly there are many thouſand Events
ate Cauſes, but do clearly ſee the firft and univerſal wherein common Eyes fee nothing but Nature,
Cauſe of all Things; and that in his glorious Ef- which yet are effected by the Miniftration of An-
fence : How much more do they know our ſhallow gels : When Abraham fent his Servant to procure a
Diſpoſitions, Affections, Inclinations, which peer Wife for his Son from amongſt his own Cognation,
out of the Windows of our Hearts) together with all the Meſſenger faw nothing but Men like himfelf,
Perils, and Events that are incident unto us? but Abraham ſaw an Angel fore-
We walk therefore amidſt not more able than contriving the Work; God (faith he) Gen. 24. 7.
watchful Overſeers; and ſo are we look'd thorough ſhall ſend his Angel before thee, that
in all our ways, as if Heaven were all Eyes. Under thou may'ſt take a Wife thence: When the Iſraelites
this bleſſed Vigilancy, if the Powers of Hell can ei-forcibly, by dint of Sword, expelld the Canaanites
ther ſurprize us with Suddenneſs, or circumvent us and Amorités, and the other branded Nations, nothing
with Subtilty, let them not ſpare to uſe their Ad-appear'd but their own Arms; but the Lord of Hoſts
vantage. But, Oh ye tutelar Spirits, ye well know could ſay, I will ſend mine Angel before thee, by whom
our Weakneſs, and their Strength; our Sillineſs, and I ſhall drive them thence : Balaam ſaw his Aſs diſorderly
their Craft ; their deadly Machinations, and our ſtarting in the Pach; he that formerly had ſeen Vi-
miſerable Obnoxiouſneſs ; neither is your Love to fions, now fees nothing but a Wall, and a Way,
Mankind, and Fidelity to your Maker, any whit but, in the mean time, his Aſs (who for the preſent
leſs than your Knowledge, ſo as your Charge can had more of the Propher than his Maſter) could
no more miſcarry under your Hands and Eyes than fee an Angel and a Sword. The Sodomites went
your felves. As you do always enjoy the beati- groping in the Street for Lot's Door, and miſs it;
fical Viſion of your Maker, fo your Eye is never they thought of nothing but ſome ſudden dizzineſs
off from his Little ones: Your Bleſſedneſs is no of Brain that diſappointed them, we know it was
more feparable from our Safety, than you from an Angel that ftruck them with Blindneſs : Nothing
your Bleſſedneſs.
appear'd when the Egyptians Firſt-born were ftruck
dead in one Night: the Aftrologers would perhaps
SECT. VI.
ſay they were Planet-ftruck, we know it was done
by the Hand of an Angel : Nothing was ſeen at
The Employments and Operations of Angels. the Pool of Betheſda, but a moved Water, when the
ſudden Cures were wrought, which perhaps might
VEN while we fee you not, Oye Bleſſed Spi- be attributed to ſome beneficial Conftellation ; we
rits, we know what ye do: He that made know that an Angel deſcended, and made the Wa-
you hath told us your Task: As there are many ter thus fanative : Gebezi faw his Mafter ftrangely
Millions of you attending the All-glorious Throne preſerv'd from the Aramite Troops; but had noc his
of your Creator, and ſinging perpetual Hallelujahs Eyes been open’d by the Prophet's Prayers, he had
to him in the higheſt Heavens ; ſo there are innu- not ſeen whence that Aid came : Neicher is it
others

Of God and his Angels.
403

s
at Milan An-
.
P Boailluan
c. 8.
Beams of 27
otherwiſe in the frequent Experiments of our Life ; der-Storms (which, to the unſpeakable Terror of
Have we been rais'd up from deadly Sickneſſes, the Inhabitants) were in time feen,
when all natural Helps have given us up ? God's heard, fele, in the * Weftern Parts * In the Chura
Angels have been our fecree Phyſicians : Have we wherein the Tranſlocation and Tranſ ches of Foye,
Totneſs, and
had inſtinctive Intimations of the Death of fome portation of huge maſſy Stones and
Withicomb.
abfent Friends, which no Human Intelligence hath Irons of the Churches, above the pof- of the ſame
bidden us to fufpect, who but our Angels hath fibility of natural diſtance, together kind were
wrought it? Have we been preſerv’d from mortal with the ſtrange Prefervation of the thoſe prodi-
Dangers, which we could not tell how by our Pro Perſons aſſembled, with other Accidents
gious Tempeff:
vidence to have evaded ? our inviſible Guardians fenſibly accompanying thoſe aſtoniſhing "no 1521,
have done it.
Works of God, ([till freſh in the Minds and at Mecha
I ſee no reaſon to diſlike that Obfervation of of many) fhewd them plainly to be lin Aug: 7.
Gerfon; Whence is it (faith he) that wrought by a ſtronger Hand chan Na-
Qualiter
little Children are conſerv'd from ſo cure's. † And whither elſe ſhould we
† Neftoires
pueri, inter
tot infantiæ
many Perils of their Infancy , Fire, afcribe many Events which Ignorance
prodigieuſes de
diſcrimina, Water, Falls, Suffocacions, but by the teacheth us to wonder at in Silence ?
&c. Gers. Agency of Angels? Surely, where we If Murders be deſcry'd by the freſh of the ſame
Serm. de An- find a probability of Second Cauſes in bleeding of cold and almoſt putrify'd kind was that
gel.
Nature, we are ape to confine our Carcaſſes : If a Man, by fome ſtrong peft which in
Thoughts from looking higher; yet even there Inſtinct, be warn'd to change that the 4th recr
many times are unſeen Hands : Had we ſeen the Lodging, which he conſtantly held of King Will
.
Houſe fall upon the Heads of fob's Children, we for ſome Years, and finds his wonted Rufus, blem
ſhould perhaps have attributed it to the natural Sleeping-place that Night cruſh'd with Houſes in Lon
Force of a vehement Blaft, when now we know it was the unexpected Fall of an unſufpected don, and
the work of a Spirit: Had we ſeen thoſe Thouſands Contignation : If a Man diſtreſs'd reaving Bow
of Iſrael falling dead of the Plague, we ſhould have with Care for the miſſing of an impor- Church, cara
ry'd away 6
complain’d of ſome ſtrange Infe&tion in the Air, tant Evidence (ll ſuch a one have I
when David ſaw the Angel of God acting in chat known) ſhall be inform'd in his Dream Foot long, and
Mortality : Human Reaſon is apt to be injuriouſly in what Hole of his Dove coat he ſhall Bruck them
ſaucy, in aſcribing thoſe Things to an ordinary find it hid: If a Man, without all Ob- into the Earth
Courſe of Natural Cauſes, which the God of Na ſervation of Phyſical Criticiſms, ſhall being then un-
ture doth by Supernatural Agents.
receive and give Intelligence many pav d) ſo deep,
A Mafter of Philoſophy travelling with others Days before what Hour ſhall be his that only 4
on the way, when a fearful Thunder-Storm aroſe, lait; to what Cauſe can we attribute
check'd the Fear of his Fellows, and diſcours’d to theſe, but to our attending Angels? If Chron. of Siro
them of the Natural Reaſons of that Uproar in the a Man ſhall in his Dream (as * Marcus R. Baker of
Clouds, and thoſe ſudden Flaſhes wherewith they Aurelius Antonius profeffes) receive the
the Reign of
ſeem'd (out of the Ignorance of Cauſes) to be too Preſcript of the Remedy of his Diſeaſe,
much affrighted ; in the midſt of his Philoſophical which the Phyſicians, it ſeems, could || Mr. William
Diſcourſe, he was ſtruck dead with that dreadful not cure ; whence can this be, but by Cook Senior,
Eruption which he ſlighted : What could this be the Suggeſtion of Spirits ? And ſurely,
Holy Croſs.
but the Finger of that God, who will have his fince I am convinc'd that their unfelt
Works rather entertain'd with Wonder and Trem- Hands are in many Occurrences of *Marcus Au-
bling, than with curious Scanning : Neither is it my Life, I have learn’d ſo much Wit nius's Medita-
otherwiſe in thoſe violent Hurricanes, devouring and Grace, as rather to yield them tions concerning
Earthquakes, and more than ordinary Tempefts, too much than too little Stroke in or- himſelf, 1. 1.
and fiery Apparitions, which we have feen and dering all my Concernments : 0 ye:17. The
heard of; for however there be Natural Cauſes gi- Bleffed Spirits
, many Things I know
of Chryſes,
ven of the uſual Events of this kind, yet nothing ye do for me, which I diſcern not, ibid.
hinders but that the Almighty, for the Manifeſtation whilſt ye do them, but after they are
of his Power and Juſtice, may ſet Spirits, whether done : and many Things more ye may do which I
Good or Evil, on work, to do the ſame Things fome- know not: I bleſs my God and yours, as the Al-
times with more State and Magnificence of Horror ; thor of all ye do ; I bleſs you as the Means of all
like as we ſee Frogs bred ordinarily, both out of Pu- that is done by you for me.
trefaction and Generation, and yet (when it was) for
a Plague to Egypt, they were fupernaturally pro-
SECT. VII.
duc'd; Hail, an ordinary Meteor ; Murrain of
Cattel an ordinary Diſeaſe, yet, for a Plague to ob-
The Degrees and Orders of Angels.
dur’a Pharaob, miraculouſly wrought.
Neither need there be any great difficulty in dif-
cerning when ſuch like Events run in a natural even Perfection it ſelf hath Degrees : As the
Courſe, and when Spirits are Actors in them; the Glorify'd Souls, ſo the Bleſſed Angels have their
Manner of their Operation, the Occaſions and Ef Heights of Excellency and Glory. He that will be
feets of them, ſhall foon deſcry them to a judicious known for the God of Order, obſerveth, no doubt,
Eye; for when we ſhall find that they do manifeſtly a moſt exact Order in his Court of Heaven, neareſt
deviate from the Road of Nature, and work above to the Reſidence of his Majeſty. Equality hath no
the Power of Secondary Cauſes, it is eaſy to deter-Place either in Earth or Hell; we have no reafon
mine them to be of an higher Efficiency. I could to ſeek it in Heaven. He that was rapt into che
inftance irrefragably in ſeveral Tempeſts and Thun. Third Heaven, can tell us of Thrones, Dominions,
Eeeee 2
Prins
Foot remain'd
above Ground,
Will.2.
like be reports
HFeven better things bent bath Degrees on the
404
Of God and his Angels.

Forner
. Ser.4. his reft.
or as Caffe
neus, Cubi-
Principalities, Angels, and Archangels in that Re- who have given themſelves up to Meditation and
gion of Bleſſedneſs
. We cannot be ſo ſimple as to Prayer, to the Rank of Archangels; thoſe who
think theſe to be but one Claſs of Spirits, doubtleſs have vanquiſh'd all offenſive Luſts in themſelves, to
they are Diſtinctions of divers Orders: But what the Order of Principalities; to the height of Powers,
their ſeveral Ranks, Offices, and Employments are, thoſe whofe Care and Vigilance have reſtrain'd from
he were not more wiſe that could tell, than he is Evil, and induc'd to Good ſuch as have been com-
bold that dare ſpeak: What modeft Indignation can mitted to their Overſight and Governance, To the
forbear ſtamping at the Preſumption of thoſe Men, Place of Mights, thoſe who, for the Honour of God,
who, (as if in Dimingo Gonſales's Engine, they had have undauntedly and valiantly ſuffer'd, and whoſe
been mounted by his Ganſaes from the Moon to the Patience hath triumph'd over Evi's ; to the Com-
Empyreal Heaven, and admitted to be the Heralds,or pany of Dominions, thoſe who prefer Poverey to
Maſters of the Ceremonies, in that higher World) Riches, and devoutly conform their Wills in all
have taken upon them to marſhal theſe Angelical things to their Maker's ; to the Society of Thrones,
Spirits into their ſeveral Rooms, proportioning their thoſe who do ſo inure themſelves to the continual
Stations, Dignities, Services, according to the Mo- Contemplation of Heavenly Things, as that they
del of Earthly Courts, diſpoſing them into Ternions have diſpos'd their Hearts to be a fit reſting Place
of three general Hierarchies, the firft relating to the for the Almighty ; to the Honour of Cherubim,
immediate Attendance of the Almighty, the other thoſe who convey the Benefit of their Heavenly Me
two to the Government of the Creature, both ge- ditations unto the Souls of others : Laſtly, to the
neral and particular. In the firſt, of Alliftants, higheſt Eminence of Seraphim, thoſe who love God
placing the Seraphim as Lords of the Chamber; with their whole Heart, and their Neighbour for
Cherubim, as Lords of the Cabinet God, and their Enemies in God; and feel no
Ut Commen- Council; Thrones, the entire Favou. Wrongs but thoſe which are done to their Maker.
fales Deo, rites, in whom the Almighty placeth I know not whether this foaring Conceit be more
de Cuft. Ang
ſeemingly pious than really preſumptuous ; fince
In the ſecond of univerſal Regency, it is evident enough, that theſe Graces do incur into
finding Dominions to be the Great Of each other, and are not poſſible to be ſever'd : He
cularii & fer- ficers of State, who as Councellors, that loves God cannot chuſe but be earneſtly den
Throni Glor. Marſhals, Treaſurers, govern the Af- firous to communicate his Graces unto others, can-
mund. 4. part. fairs of the World ; Mights, to be Ge- not but have his Heart taken up with Divine Con-
nerals of the Heavenly Militia ; Pow- templation; the ſame Man cannot but overlook
ers, as the Judges Itinerant, that ſerve Earthly Things, and courageouſly fuffer for the
for general Retributions of Good and Honour of his God : In ſhort, he cannot but be vi-
Evil.
gilant over his own ways, and helpful unto others:
In the third of ſpecial Government, Why ſhould I preſume to divide thoſe Vertues or
placing Principalities as Rulers of le- Rewards which God will have inſeparably con-
veral Kingdoms and Provinces, Arch-joyn'd? And what a ſtrange Confufion were this,
angels as Guardians to ſeveral Cities inſtead of an Heavenly Order of Remuneration?
and Countries; and, laftly, Angels as Sure I am, that the leaſt Degree both of Saints and
Guardians to ſeveral Perſons : And Angels is Blefiedneſs : But for thoſe Stairs of Glory,
withal prefuming to define the Dif- it were too ambitious in me to deſire either to climb,
ferences of Degrees, in each Order or know them : It is enough for me to reſt in the
Cuſtod. Ang. above other, in reſpect of the Good Hope that I fall once ſee them; in the mean
neſs and Excellency of their Nature; while let me be learnedly ignorant, and incuriouſly
making the Archangels no leſs than devout, filently bleſſing the Power and Wiſdom of
ten times to furpaſs the Beauty of Angels; Principa- my Infinite Creator, who knows how to honour
lities, ewenty times above the Archangels; Powers, himſelf by all theſe glorious and unreveaľd Subor-
forty times more than Principalities ; Mights, fifty dinations.
more than Powers; Dominions fixty above Mights;
Thrones, ſeventy above Dominions ; Cherubim, ons M SECT. VIII.
eighty above Thrones; Seraphim, ninety times ex-
ceeding the Cherubim. For me, I muſt crave leave
The Apparitions of Angels.
to wonder at this Boldneſs, and profeſs my ſelf as
far to ſeek whence this Learning ſhould come, as TERE theſe Celeſtial Spirits, tho' never fo
how to believe it: I do verily believe there are di many, never ſo powerful, never ſo know-
vers Orders of Celeſtial Spirits : I believe they are ing, never fo excellently glorious, meer Strangers
not to be believ'd that dare to determine them; to us, what were their Number, Power, Knowledge,
eſpecially when I ſee him that was rapt into the Glory unto us? I hear of the great Riches, Stare,
Third Heaven, varying the Order of their places and Magnificence of ſome remote Eaſtern Monarchs,
in the ſeveral Mentions of them : what am I the better, whilſt at this diſtance their
Compare
Neither can I truſt to the Revelation Port and Affairs are not capable of any relation to
Ephef. 1• 21.
of that Sainted Propheteſs, who hath me? To me it is all one not to be, and not to be
rang’d the Degrees of the Beatitude concern'd : Let us therefore diligently enquire,
of Glorify'd Souls, into the ſeveral what mutual Communion there is, or may be, be-
Revel.c.54 Choirs of theſe Heavenly Hierarchies, twixt theſe Bleſſed Spirits and Us.
according to their Diſpoſitions, and And firſt, nothing is more plain, than that the
Demeanours here on Earth, admitting Angels of God have not always been kept from
thoſe who have been charitably helpful to the Poor, mortal Eyes under an inviſible Concealment, but
Sick, Strangers, into the O b of Angels ; choſe ſometimes have condeſcended fo low, as to manifeft
'their
Forner, de
Serm. 4.


with
Colof. 1. 16.
S. Matild. 1.
Citat. etiam
à Forner.
Of God and his Angels.
405

&
declinabac
Duac 18.
Feb. 1627.
ex literis Pet.
Ray.
their Preſence to Men in viſible Forms, not natural This we know, that fo ſure as we ſee Men, fo
but afſun'd. I confeſs I have not Faith enough to ſure we are that Holy Men have ſeen Angels ; Abra-
believe many of thoſe Apparitions that are pretended. bam faw Angels in his Tent Door ; Lot faw Angels
I could never yet know what other to in the Gate of Sodom; Hagar in the Wilderneſs of
* Ad nutum think of Socrates's Genius; which (as Beerſheba ; Jacob in the Way; Moſes in the Buſh of
iba Talliftentis himfelf reports) was wont to check Horeb; Manoah and his Wife in the Field; Gideors
Dæmonis vel him, when he went about any unmeet in his Threſhing-Floor ; David by the Threſhing-
Enterprize, and to forward him in Floor of Araunah. What, ſhould I mention the Pro,
negotia, vel
Good : For the Modern Times, it phets Elijah, Eliſha, Iſaiah, Daniel, Zachary, Ezekiel, and
.
Minut. Fæli. is too hard to credit the Report of the reft? In the New Teſtament, Foſeph, Mary, Za-
cis O&av. Doway Letters concerning our buſy chariah the Father of Fohn Baptiſt, the Shepherds, Mary
Neighbour Pere Cotton, that he had or- Magdalen ,the gazing Diſciples at the Mount of Olives,
dinary Conference and Converſation Peter,Pbilip, Cornelius, Paul, John the Evangeliſt, were all
with Angels, both his own Tutelar, bleſſed with the Sight of Angels. In the fucceeding
and thoſe General of Provinces : If Times of the Church Primitive, I dare believe that
ſo, what need was there for him to have propounded Good Angels were no whit more ſparing of their Pre-
Fifty Queſtions, partly of Divinity, partly of Policy, fence for the Comfort of Holy Martyrs and Confeſſors
to the Reſolution of a Demoniack? Who can be under the Preſſure of Tyranny for the dear Name of
fo fondly credulous, as to believe that fo. Carera, their Saviour ; I doubt not but con-
a young Father of the Society, had a daily Com- ftant Theodorus ſaw and felt the refreſh- Theod. 1. 3.
panion of his Angel in ſo familiar a faſhion, as to ing Hand of the Angel, no leſs than c.11.
propound his Doubts to that ſecret Friend, to re- he reported to Julian his Perfecutor :
ceive his Anſwers, to take his Advice upon all Oc I doubt not but the Holy Virgins, Theophila, Agnes,
caſions; to be rais’d by him every Morning from Lucia, Cecilia, and others, ſaw the Good Angels
his Bed, to his early Devotions, till once delaying Protectors of their Chaſtity. As one that hath
cauſed, for a time, an Intermiſſion : Or that the learned in theſe Caſes to take the mid-way betwixt
aged Capuchin Franciſcus de Bergamo (noted for the Diſtruſt and Credulity : I can eaſily yield that thoſe
Eleven precious Stones which were found in his Gall) retir'd Saints of the prime Ages of the Church had
had for Eight Years together before his Death, the ſometimes ſuch Heavenly Companions, for the
Afliftance of an Angel in Humane Shape, for the Conſolation of their forced Solitude ; but withal,
als
performing of his Canonical Hours : I muſt have leave to hold, that the elder the Church
Ignat. Loiol. Or that the Angels help’d their St. Güd- grew, the more rare was the uſe of theſe Apparitions,
Xavier. The wal, and St. Oſwald, Biſhop of Wor- as of other miraculous Actions and Events : Not
reſia. Ifidor.
ceſter, to ſay Maſs : Or that Iſidore, the that the Arm of our God is ſhortned, or his Care
Philippus.
Vertus 4. Id.
late Spaniſh Peaſant (newly Sainted and Love to his Beloved ones, any whit abated ;
Marcii Anno amongſt good Company by Gregory but for that his Church is now in this long Proceſs
the Fifteenth) ſerving an hard Malter, of Time ſercled, thro' his gracious Providence, in an
had an Angel to make up his daily ordinary way.
Task at his Plough, whilſt the good Soul was at Like as it was with the Iſraelites who whilft they
bis Publick Devotions ; like as another Angel ſup- were in their longſom Paſſage, were miraculouſly
ply'd Felix, the Lay Cappuchin, in tending his preſerved, and protected; but when they came
Carrel: Or chat Franciſca Romana (lately Canoniz’d) once to be fixed in the Land of Promiſe, their An-
had two Celeſtial Spirits viſibly attending her ; the gelical Suſtenance ceaſed; they then muſt purvey for
one of the O der of Archangels, which never left their own Food, and either Till, or Famiſh.
her; the other of the Fourth Order of Angels, who Now then in theſe latter Ages of the Church,
frequently preſented himſelf to her View : Their to have the viſible Apparition of a good Angel, it
Attire ſometimes White, ſometimes Blue, Purple is a thing ſo geaſon and uncouth, that it is enough
more rarely; their Treffes of Hair long and golden, for all the world to wonder at : Some few Inſtan-
as the over-credulous Biſhop of Wirtzburg reports ces our times have been known to yield: Amongſt
from Gulielmus Baldeſanus, not without many im- others, that is memorable which Phi. Melanét bon as
probable Circumſtances; theſe, and a thouſand an Eye-witneſs reports: Simon Grynaus a learned
more of the fame Brain, find no more Belief with and holy Man coming from Heidelburg to Spire,
me, than that Story which Franciſcus Albertinus re was deſirous to hear a certain Preacher in that Ci-
lates out of Baronius, as done here at home; That in ty, who in his Sermon (it ſeems) did then let fall
the Year 1601, in England, there was an Angel ſeen ſome erroneous Propoſitions of Popiſh Doctrine,
upon one of our Altars, (and therefore more likely much derogatory from the Majeſty and Truth of
to be known in our land, than beyond the Alps) in the Son of God; wherewith Grynaus being not a
a viſible Form, with a naked Sword in his Hand, little Offended, craved ſpeedy Conference with the
which he glitteringly brandiſh'd up and down, Preacher, and laying before him the fallhood and
foyning ſometimes, and ſometimes ſtriking ; there. danger of his Doctrines, exhorted him to an Aban-
by threatning ſo long ago an inftane Deſtruction to doning, and Retraction of thoſe Miſopinions; the
this Kingdom. And, indeed, why fhould we yield Preacher gave good words and fair ſemblance to
more Credit to theſe Pretenders of Apparicions, Gryneus, deſirous of further and more particular Con-
than to Adelbertus the German Hereſiarch, condemned ference with him, each imparting to other their
in a Council of Rome, by Pope Zachary, who gave Names and Lodgings; yet inwardly, as being ftung
no leſs confidently out, that his Angel-Guardian with that juſt Reproof, he reſolved a Revenge by
appear'd daily to him, and imparted to him many procuring the Impriſonment, and (if he might)
Divine Revelations and Directions? or if there be the Death of ſo ſharp a Cenſurer : Gryneus mil,
a difference pleaded in the Relations, where or how doubting nothing, upon his return to his Lodging,
ſhall we find its
reporrs
1602.
406
Of God and bis Angels.

reports the Paffages of the late Conference to thoſe lin that Well) ſuddenly ſo reſtored to his Limbs,
who ſat at the Table with him; amongſt whom that I ſaw him able both to. Walk, and to get his
Melanéthon being one, was called out of the Room own Maintenance; I found here was neither Art
to ſpeak with a stranger, newly come into the nor Collufion, the thing done, the Au-
Houſe; going forth accordingly, he finds a grave chor Inviſible. The like may we ſay Sim. Goular.
old Man of a goodly Countenance ; ſeemly, and of John Spangenberg Paftour of Noa erJ. Manlio.
richly artired; who in a friendly and grave man- theuſe; no ſooner was that Man ftept
ner tells him, that within one Hour there would out of his Houfe, with his Family, to go to the
come to their Inn certain Officers, as from the Baynes, than the Houſe fell right down in the
King of the Romans, to attack Grynaus, and to carry Place : Our own experience at home is able to fur-
him to Priſon; willing him to charge Gryneus, with nifh us with divers ſuch Inſtances : How many
áll poſſible ſpeed to flee out of Spires; and requi- have we known that have fallen from very high
ring Melanči hon to ſee that this Advantage were Towers, and into deep Pits, paft the natural pofii-
not neglected; which faid, the old Man vaniſhed bility of hope, who yet have been preſerved not
out of his fight : Inftantly Melanɛthon recurning to from Deach only, but from Hurt: Whence could
his Companions, recounted unto them the words thefe things be, but by the ſecret aid of thofe
of this ſtrange Monitor, and haftned the depar- inviſible Helpers? It were eaſie to fill Volumes with
ture of Grgnæus accordingly; who had no fooner Particulars of theſe kinds; but the main care, and
boated himſelf on the Rhine, than he was eagerly moſt officious endeavours of theſe bleſſed Spirits
ſearch for at his faid Lodging: That are employed about the better part, the Soul: In
Goulare. Hi-
ftoir memor. worthy Divine in his Commentary the inſtilling of good Motions, enlightning the Un-
ex Melanet. upon Daniel, both relates the Story, and derſtanding, repelling of Temptations, furthering
in Dan. c. 20.
acknowledges God's fatherly Provi- our opportunities of Good, preventing occaſions of
dence in ſending this Angel of his for the reſcue Sin, comforting our Sorrows, quickning our Dul-
of his faithful Servant: Others, though not many, nefs
, encouraging our Weakneſs : And laftly, after
of this kind, are reported by Simon Goulartins in his all careful attendance here below, conveying the
Collection of admirable and memorable Hiftories of Souls of their charge to their Glory, and preſent,
our Time; whither for brevity fake I refer my ing them to the Hands of their faithful Creator.
Reader.
It is ſomewhat too hard to believe, that there
But more often hath it fallen out; that evil Spi- have been ocular Witneſſes of theſe happy Con-
rits hath viſibly preſented themſelves in the glorious voys: Who lifts may credit that which Hierom tells
forms of good Angels, as to Simeon Stylites, to Pan us, that Anthony the Hermit ſaw the Soul of his
chomins, to valens the Monk, to Rathodus Duke of Partner in that folitude (Paul) carried up by them
Freezland, to Macarius, to Gartrude in Weſtphalia, to Heaven; that Severinus Biſhop of Colein ſaw the
with many others, as we find in the reports of Ruf-Soul of Saint Martin thus tranſported, as Gregory
finus Vincentius, Cæſarius Palladius : And the like De reports in his Dialogues ; that Benedict ſaw the Soul
lufions may ftill be fer on foot, whilft Satan, who of Germanus in the form of a fiery Globe thus con-
loves to transform himſelf into an Angel of Light, veyed : What fhould I ſpeak of the Souls of the
laboureth by theſe means to nourile filly Souls in holy Martyrs, Tiburtius, Valerian, Maximus, Mar-
Superftition : too many whereof hath ſwallowed the cellinus, Juftus, Quintinus, Severus, and others : We
Bair
, though others have diſcried the Hook : A-may if we pleaſe (we need not unleſs we liſt)
mongſt the reſt, I like well the Humi- give way to theſe Reports, to which our Faith ob-
Bromiard. licy of that Hermite, into whoſe Cell, liges us not : In theſe caſes we go not by Eye-
Sum, prædi- when the Devil preſented himſelf, in fight : But we are all well aſſured the Soul of La-
militas.
a goodly, and glittering form, and zarus was by theſe glorious Spirits carried up into
told him that he was an Angel ſent to the Bofom of Abraham, neither was this any pri-
him from God: The Hermite turned him off with viledge of his above all other the Saints of God;
this plain Anſwer ; See thou whence thou comeft : all which as they Land in one common Harbour
for me, I am not worthy to be viſited with ſuch a of Bleſſedneſs, ſo they all participate of one happy
Gueſt as an Angel.
means of Portage.
But the Trade that we have with good Spirits is
oldado
not now driven by the Eye, but is like to them.
SECT. IX.
ſelves Spiritual: Yet not fo, but that even in Bodily
Occaſions, we have many times inſenſible helps The Reſpects which we owe to the Angels.
from them in ſuch manner, as that by the Effects,
,
Uch are the Reſpects Angels us;
we ſaw him nor.
Now ours amiſs
Of this kind was that (no leſs than miraculous) faid of one, that the Life of Angels is political, full
Cure, which at S. Madernes in Cornwall, of entercourſe with themſelves and with us : What
S. Maturnus. was wrought upon a poor Cripple, they return to each other in the courſe of their
* One Jehors
* whereof (beſides the atteſtation of Theophanies, is not for us to determine; but ſince
Trelille.
many hundreds of the Neighbours) I their good Offices are thus affiduous unto us, it is
took a ftrict and perfonal Examinati- meet we do enquire what Duties are requirable
+ At Whitſunu on, in that † laft Viſitation which I from us to them. Devout Bernard is
either did, or ever ſhall hold : This but too liberal in his Deciſion, that we Bern. in Pfal.
Man, that for fixteen Years together owe to theſe beneficient Spirits reve- Qui habitat.
was fain to walk upon his Hands, by reaſon of rence for their preſence, devotion for
the cloſe contraction of the Sinews of his Legs, their Love, and truſt for their Cuftody. Doubtleſs,
was, (upon three Monitions in his Dream to walk we ought to be willing to give unto them, ſo much
. y
tide.
25
Of God and his Angels.
407

Rev. 19. 10,
ſiam.
as they will be willing to take from us : If we go to God for the favour of their Afiftance, and Pro-
beyond theſe bounds, we offend and alienate them: tection ; and praiſe God for the Protection that we
To derogate from them is not ſo hainous in their have from them: That faithful Patriarch, of whom
Account, as to over honour them. St. Fobu prof- the whole Church of God receives Denomination,
fers an humble geniculation to the Angel, and is knew well what he ſaid, when he
put off, with a See thou do it not, I am gave this bleſſing to his Grand.chil
. Gen. 48.19.
thy Fellom ſervant : The exceſſes of Re- dren: The Angel that redeemed me
ſpects to them, have turned to abomi- from all Evil, bleſs the Children: W her this
Hieron queſt. nable Impiety ; which howſoever Hic were an interpretative kind of Imploration, as Be-
10. ad Alaga-
rom ſeems to impute to the Jews, ever canus and Lorichius contend; or whether (as is no
ſince the Prophets time, yet Simon Ma- leſs probable) this Angel were no created Power,
gus was the firſt that we find guiley of this impi- but the great Angel of the Covenant; the fame
ous flattery of the Angels; who fondly holding which Facob wreſtled with before, for a blefling
that the World was made by them, could not think upon himſelf
, as Athanafius and Cyril well conceive
fit to preſent them with leſs than Divine Honour : it, I will not here diſpute ; fure I am, that if it
His curſed Scholar, Menander (whoſe Error Prateo were an implicit Prayer, and the Angel mentioned,
lus wrongfully fathers upon Ariſtotle) ſucceeding him a Creature; yer the intention was no other than
in that wicked Hereſie, as Euſebius tells us, left be to terminate that Prayer in God, who bleſſech us
hind him Saturnius, not inferior to him in this fren by his Angel.
zy; who (as Tertullian and Philaftrius report him) Yet further, we come ſhort of our Duey to theſe
fancied together with his mad fellows, that feven bleffed Spirits, if we entertain not in our Hearts
Angels made the World, not acquainting God with an high and venerable conceit of their wonderful
their work. What ſhall I name blaſphemous Ce Majefty, Glory, and Greatneſs ; and an awful ac-
rinthus, who durft diſparage Chriſt in knowledgment and reverential awe of their Pre-
Angelici. compariſon with Angels ? Not alto-fence; an holy Joy, and confident aſſurance of
gether fo bad were thoſe Hereticks their Care and Protection, and laſtly, a fear to do
(though bad enough) which took their ancient de ought that might cauſe them to turn away their
nomination from the Angels ; who profeſſing true Faces, in diſlike, from us: All theſe Diſpoſitions are
Chriſtianity, and deteſtation of Idolatry (as having copulative: for certainly, if we have conceived fo
learned that God only is to be worſhipped proper- high an Opinion of their Excellency, and Good-
ly) yet reſerved a certain kind of Adoration to the neſs as we ought; we cannot but be bold upon
bleſſed Angels : Againſt this Opinion their mutual Intereſt, and be afraid to diſpleafe
Prateolus and practice, the great Doctor of the them: Nothing in the World but our Sins can dil-
Gentiles ſeems to bend his Style, in his taſte them : They look upon our natural Infirmi-
v. Angelici.
Epiſtle to the Coloſſians, forbidding a ties, Deformities, and Loathſomneſs, without any
voluntary Humility in worſhipping of Offence, or Nauſeation : But our ſpi-
Angels; whether grounded upon the Superſticion ritual Indiſpoſitions are odious to them, Jo. Bromiar.
of ancient Fews, as Hierom and Anſelm; or upon as thoſe which are oppoſite to their Sum. prædic.
the Ethnick Philoſophy of fome Platonick, as pure Natures. The story is famous of v. ſuperbia,
Eſtius and Cornelius à Lapide imagine, or upon the the Angel and the Hermite, walking
damnable conceits of the Simonians and Cerinthians, together; in the way there lay an ill ſcented and
as Tertullian, we need not much to enquire; no-poyſonous Carrion, the Hermite ſtope his Nofe, and
thing is more clear than the Apoſtles inhibition af. turned away his Head, hafting out of that offenſive
terward ſeconded by the Synod of Laodicea : where Air, the Angel held on his Pace, without any ſhew
to yet Theodoret's noted Commentary of diſlike; ftraightway they met with a proud
Reje&ta expo- would ſeem to give more Light; who Man, gayly dreſſed, ftrongly perfumed, looking
ſitio à Ponti- tells us, that upon the ill uſe made of high, walking ſtately, the Angel turned away his
modo repicu- the giving of the Law by the Hands Head, and ftopt his Noftrils, whilft the Hermire
lofa fed & of Angels, there was an Error of old paſſed on not without Reverence to fo great a Per-
falſa. maintained, of Angel-worſhip, which fon; and gave this Reaſon, that the ſtench of Pride
Vid. Binium ftill continued in Phrygia and Piſidia, was more loathſom to God and his Angels, than
ſo that a Synod was hereupon affem- that of the Carcaſs could be to him.
Tom. 1. pag. bled at Laodicea, the chief City of I bluſh to think, () ye glorious Spirits, how of
Phrygia; which by a direct Canon for-ten I have done that whereof ye have been alha-
bad praying to Angels; a practice, med for me; I abhor my ſelf to recount your
faith he, ſo ſettled amongſt them, that even to this juſt diſlikes; and do willingly profeſs, how unwor-
day there are to be ſeen amongſt them, and their thy I ſhall be of ſuch Friends, if I be not hereaf-
Neighbours, the Oratories of St. Michael.
ter jealous of your juft Offence. Neither can I
Here then was this miſ-humility, that they without much Regret, think of thoſe many and
thought it too much boldneſs to come immediately horrible Nuiſances, which you find every Moment
to God, but that we muſt firſt make way to his from ſinful Mankind. Wo is me, what odious
Favour by the mediation of Angels; a Teſtimony Scents ariſe to you perpetually from thoſe bloody
ſo pregnant, that I wonder not if Caranza flee into Murders, beatly Uncleanneſſes, cruel Oppreſſions,
corners, and all the fautors of Angel- noiſom diſgorgings of Surfeits, and Drunkenneſſes,
Reading it worſhip be driven to hard ſhifts to a- abominable Idolatries, and all manner of deteſtable
Angulos in
void it: But what do I with Contro. Wickedneſſes, preſumptuouly committed every
ſtead of An-
gelos. verſies? This Devotion we do gladly where; enough to make you abhor the Prefence
profefs to owe to good Angels, chat and Protection of debauched and deplored Morta-
though we do not pray unto them, yet we do pray "lity.
But
Elench.
Pium
рар.
in
103.

408
Of God and bis Angels.
But for us that are better Principled, and know in matter of Morality, and Religion? Surely, O
what it is to be over-looke by holy and glorious ye inviſible Guardians, it is not my Senſe that ſhall
Spirits, we deſire and care to be more tender of make the Difference, it ſhall be my deſire to be no
your Offence, than of a World of viſible Specta- lefs careful of diſpleaſing you, than if I ſaw you
tors: And if the Apoſtle found it re- preſent by me, cloathed in Fleſh: Neither thail I
quiſite to give ſuch a charge, for but reſt leſs aſſured of your gracious Preſence and Tui-
the obſervation of an outward decen tion, and the expectation of all ſpiritual Offices
cy; not much beyond the liſts of indifferency, be from you, which may tend towards my Bleſſedneſs,
cauſe of the Angels ; what ſhould our care be in than I am now ſenſible of the animation of my
relation to thoſe bleſſed Spirits, of our deportment I own Soul.
I Cor. 11.
Τ Η Ε
Inviſible WORLD.
BOOK II.

N
SECT. I.
ing me from the common conſideration of this Spi-
rit, as it is clogged with Fleſh, unto the mediati-
Of the Souls of Men. on of it, as it is deveſted of this earthly Cafe, and
cloathed with an Eternity, whether of Joy or Tor-
ment: We will begin with Happineſs (our fruiti-
of their Separation and Immortality.
on whereof, I hope, ſhall never end,) if firſt we
ſhall have ſpent ſome thought upon the general
EXT to theſe Angelical Effences, the condition of this Separation.
Souls of Men, whether in the Body, or That the Soul after ſeparation from the Body,
fevered from it, are thoſe Spirits which hath an independent Life of its own, is ſo clear a
people the inviſible World; next to them, Truth, that the very Heathen Philoſophers, by the
I ſay, not the ſame with them, not better. Thoſe dim light of Nature have determined it for irrefra-
of the Ancients which have thought that the ruine gable: Infomuch as Ariſtotle himſelf (who is wont
of Angels is to be fupplyed by bleſſed Souls, ſpeak to hear ill for his Opinion of the Souls Mortality)
doubtleſs without the Book ; for he that is the is confidently reported to have written a Book of
Truth ie ſelf hath ſaid, they be (icy serol) like, not the Soul Separate, which Thomas Aquinas in his (fo
the fame : And juftly are thoſe exploded, whe- late) Age profeſſes to have ſeen : Sure I am, that
ther Pythagoreans, or Stoicks, or Gnofticks, or his Mafter Plato , and that Heathen Martyr So-
Manichees, or Almaricus, or (if La&tantius himſelf crates (related by him) are full of Divine Diſcour-
were in that Error, as Ludovicus Vives conſtrues him, fes of this kind.
fes of this kind. Infomuch as this latter, when
who fally dreamed that the Souls of Men were.Crito was asking him how he would be buried; I
of the ſubſtance of that God which inſpired them: perceive, ſaid he, I have loft much labour, for i
Theſe Errors are more fit for Ellebore, than for The have not yet perſwaded my Crito, that I ſhall fly
ological Conviction : Spiritual Subſtances doublefs clear away, and leave nothing behind me; mean-
they are and ſuch as have no leſs diſtant Original from ing that the Soul is the Man, and would be
the Body, than Heaven is from Earth. Galen was ever it ſelf, when his Body ſhould
not a better Phyſician than an ill Divine, whilft have no Being : And in Xenophon (as Cicero de Se-
he determines the Soul to be the complexion and Cicero cites him) Cyprus is brought in ne&tute.
temperament of the prime Qualities; no other than ſaying thus, Nolite arbitrari, &c. Think
that harmony which the elder Naturaliſts dreamed not my dear Sons, that when I ſhall depart from
of, an Opinion no leſs bruiciſ, than ſuch a Soul : you, I ſhall then ceaſe to have any Being ; for even
For how can Temperament be the cauſe of any whilft I was with you, ye ſaw not that Soul which
progreſſive Motion; much leſs of a rational Dif. I had, buc yet ye well ſaw by thoſe things which
courſe? Here is no Materiality, no phyſical Com- I did, that there was a Soul within this Body:
poſition in this inmate of ours; nothing but a ſub- Believe ye therefore, that though ye ſhall ſee no
ftantial AA, an active Spirit, a ſpiritual form of Soul of mine, yet that it ſtill fall have a Being.
the King of viſible Creatures : But as for the El-Shortly, all but an hateful Epicurus, have aftipula-
fence, Original Derivation, Powers, Faculties, Ope-ted to this Truth: And if fome have fancied a
rations of this human Soul as it is lodged in this tranſmigration of Souls into other Bodies; others,
Clay, I leave them to the diſquiſition of the great a paſſage to the Stars which formerly governed
Secretaries of Nature ; my Way lies higher, leads them; others, to I know not what Elyſian fields ;
all



Of the Souls of Men.
409
Om
get, cælefte
que rem
æternum
ha
all have pitched upon a ſeparate Condition. And Perfect, ſhould ceaſe to be? To what purpoſe were
indeed not Divinity only, but true natural Reaſon the Reſurrection of the Body, but to meet with his
will neceſſarily evince it : For the intelletive Soul old partner, the Soul? And that meeting only im-
being a more ſpiritual Subſtance, and therefore ha plies both a Separation, and Exiſtence.
ving in it no Compoſition at all, and by conſe Laſtly, what Life can there be properly but of
quence, nothing that may tend towards a not-be- the Soul ? And how can that Life be everlaſting,
ing, can be no other (ſuppoſing the Will and Con- which is not continued? Or that continued that
currence of the infinite Creator) than Immortal: is not? If then he may be a Man; certainly, a
Beſides (as our beſt way of judging ought is wont Chriftian he cannot be, who is more aſſured that
to be by the Effects) certainly all Operations are he hath a Soul in his Body, than that his Soul
from the forms of Things, and all things do fo work hall once have a Being without his Body: Death
as they are. Now the Body can do nothing at all may tyrannize over our earthly Parts; the worſt he
without the help of the Soul, but the Soul hath can do to the Spiritual, is to free it from a friendly
Aions of its own; as the Acts of Underſtand-Bondage. Chear up thy felf therefore, O my Soul,
ing, Thinking, Judging, Remembring, againſt all the fears of thy Diſſolution; thy Depar-
Quicquid eſt. Ratiocination; whereof, if (whilft it ture is not more certain than thy Advantage : thy
illud quod
is within us) it receives the firſt occa- Being ſhall not be leſs fure, but more free and ab-
fentit, quod fions by our Senſes, and Phantaſms; folute : Is it ſuch a trouble to thee to be rid of a
fapit, quod yet it doth perfect and accompliſh the Clog? Or art thou fo loth to take leave of a mi-
vult, quod vi-
ſaid Operations, by the inward Pow. ferable Companion for a while, on condition that
& divinum ers of its own Faculties; much more, he ſhall ere long meet thee Happy?
eſt ob eam and alſo more exactly can it do all
Om
theſe things, when it is meerly it felf; botoia Ons SECT. II.
fit neceffe eft, ſince the clog that the Body brings
Tull. Tufc. with it, cannot but pregravate, and of the inſtant Viſion of God upon the Egreſſion of the Soul,
quet. 1. I.
trouble the Soul in all her Performan-
and the preſent Condition till then.
mances; in the mean time, they do
receive a Denomination from the Body ? Wewall B UT Ëf in the mean while, we fhall let fall
our Eyes upon the preſent condition of the
Move, Speak, See, Feel, and do other human Acts; Soul, it will appear how apt we are to miſ-know
the Power that doth them is from the Soul ; the our ſelves, and that which gives us the Being of
Means or Inſtrument whereby they are done, is the Men : The moſt Men, however they conceive
Body: No Man will ſay the Soul walks, or fees, they have a Soul within them, by which they re-
but the Body by it: But we can no more ſay that ceive their animation, yet they entertain but dull
the Soul underſtands or thinks by the aid of the and gloomy thoughts concerning it; as if it were
Body, than we can ſay the Body thinks, or under no leſs void of light and activity, than it is of ma-
ſtands by means of the Soul
. Theſe therefore be- teriality and ſhape : Not apprehending the ſpiri-
ing diſtinct and proper Actions, do neceſſarily e tual Agility, and clearly.lightſom Nature of that
vince an independing, and ſelf-fubfiſting Agent. Owhereby they are enlivened: wherein it will not a
my Soul, thou couldīt not be thy ſelf, unleſs thou little avail us to have our Judgments throughly re-
kneweſt thine Original, Heavenly; thine Eſſence, Atified; and to know that as God is Light, ſo the
Separable ; thy Continuance Eviternal. But what Soul of Man, which comes immediately from him,
be regulated) finds ſo full and pregnant Demon only of the regenerate Soul illumina- Lumen, ali
ftrations: No leſs than half our Creed ſounds this ted by divine Inſpirations, and ſuper- tiale animas
way, either by Expreſſion or Inference; wherein natural Knowledge ; but alſo even of habere haud
whilft we profeſs to believe our Saviour roſe from that rational Soul, which every Man improbe vi-
the dead and aſcended, we imply that his Body bears in his Boſom. The Spirit of
was not more dead, than his Soul living and active: Man (faith wiſe Solomon) is the can quando in
That was it whereof he ſaid, Father into thy Hands Idle of the Lord, Prov. 20. 27. ſearch- Evangelio
commend my Spirit : Now, we cannot imagine one ing all the inward parts of the Belly. egitur, quod
Life of the Head, and another of the Body : His And the dear Apoftle, In bim was Life, omnem hom
State therefore is ours; every way are we conform and the Life was the light of Men, Joh. minem veni-
to him: As our Bodies ſhall be then once like to 1. 4. and more fully ſoon after, That entem in
his, Glorious ; ſo our Souls cannot be but as bis, light was the true light that lightneth eve-
Deinde
ſevered by Death, crowned with Immortality : Andry Man that cometb into the World, v. 9.
quod in co-
if he ſhall come to judge both the quick and the
gitatione po-
dead, thoſe dead whom he ſhall judge, muſt be liti neſcio quid tenue, volubile, clarum in nobis ineffe fentimus
,
living; for (as our Saviour faid in the like cafe) quod reſpicit fine fole, quod video fine extraneo lumine : Nam
God is not the Judge of the dead, as dead, but fiipfum in fe lucidum non eſſet, rerum tantam conſpicientiam
non haberet : Tenebroſis ifta non funt data; omnia cæca cor-
the Judge of the living that were dead, and there- pefcunt. Caſſidor. de anima, 6. 10.
fore living in Death and after Death: And whereof
doth the Church-Catholick confift, but of ſome No Man can be fo fondly Charitable, as to think
Member warfaring on Earth, others triumphant every Man that comes into the World
in Heaven? And what doth chat Triumph' fup.enlightned by the Spirit of Regenera- Caly. in loc.
poſe, bue both a Being, and a being Glorious? What tion : It is then chat intellectual light
Communion were there of Saints, if the departed of common Nature, which the great Illuminator
Souls were not, and the Soul when it begins to be of the World beams forth into every Soul, in ſuch
propor-
vertere,
mundum :
Sao

410
Of the Souls of Men.
2 Cor. s. I.
proportion as he finds agreeable to the capacity of Corinthians from their light Afflictions to an eter-
every Subject : Know thy ſelf therefore, O Man, nal weight of excelling Glory, from things Tempo-
and know thy Maker ; God hath not put into thee ral, which are ſeen, to thoſe Everlaſt-
a dark Soul, or ſhut up thy inward Powers in a Duning, which are not ſeen, adds; For
geon of comfortleſs Obſcurity ; but he hath ſet up we know that if our earthly Houſe
a bright ihining Lamp in thy Breaft: whereby thou of this Tabernacle be diſſolved, we have a Build-
mayit fufficiently diſcern natural and moral Truths, ing not made with Hands erernal in the Heavens ;
the principles and concluſions whether of Nature more than implying, that our Eye is no ſooner off
or Are, herein advancing thee above all other viſible from the temporal Things, than it is taken up with
Creatures, whom he hath confined (at the beſt) to eternal Objects ; and that the inſtant of the diffo-
a meer opacity of outward and common Senſe ; lution of theſe clay Corrages, is the livery and ſei-
but if our natural Light ſhall, through the bleſſing fin of a glorious and everlaſting Manfion in Hea-
of God, be ſo happily improved, as freely to give ven. Canſt thou believe this, O my Soul, and yec
place to the Spiritual, Realon to Faith, ſo that the recoil at the thought of thy departure ? Wert thou
Soul can now attain to ſee him that is Inviſible, appointed after a dolorous diffolution to ſpend ſome
and in his Light to fee Light, now even whilſt it hundreds of Years at the fore-gates of Glory,
is over-Shaded with the interpoſition of this Earth, though in a painleſs expectation of a late Happi-
it is already entred within the verge of Glory: But, nefs) even this hope were a pain alone; but if ſenſe
fo foon as chis vail of wretched Mortality is done of Pain were alſo added to the delay, this were
away, now it enjoys a clear Heaven for ever, and more than enough to make the Condition juftly
fees as it is ſeen.
dreadful: But now that one Minute ſhuts our Eyes,
Amongſt many heavenly Thoughts, wherewith and opens them to a clear fight of God, decermines
my ever-dear and moſt honoured, and now bleſſed our Miſery, and begins our Bleſſedneſs; On the
Friend, the late Edward Earl of Norwich, had wont cowardiſe of our Unbelief, if we ſhrink at ſo mo-
to animate himſelf againft the encounter with our mentany a purchaſe of Eternity! How many have
laſt enemy Death ; this was one nor of the mean we known that for a falſe reputation of Honour,
elt, that in the very inſtant of his Souls departing have ruſhed into the jaws of Death, when we are
out of his Body, it ſhould immediately enjoy the ſure they could not come back to enjoy it; and
viſion of God: And certainly ſo it is, The Spirits do I tremble at a minutes Pain, that hall feoff me
of juſt Men, need not ftand upon diſtances of in that Glory, which I cannot but for ever enjoy?
Place, or ſpace of Time, for this beatical Sight; How am I aſhamed to hear an heathen Socrates,
but fo foon as ever they are out of their Clay Lodg- encouraging himſelf againſt the fears of Death,
ing, they are in their Spiritual Heaven, even whilft from bis reſolution of meeting with ſome famous
they are happily conveyed to the Lo. Perfons in that other World, and to feel my felf
2 Cor.5.1.
cal; for ſince nothing hindred them fhrugging at a ſhort brunt of Pain, that ſhall put
from that happy Sight, but the inter- me in the bliſs-making preſence of the All-glori-
poſition of this Earth which we carry about us, ous God, into the fight of the glorified humanity
the Spirit being once free from that impediment, of my dear Redeemer, into the ſociety of all the
fees as it is feen, being inſtantly paſſed into a con. Angels and Saints of Heaven?
og nor luo ya
dition like unto the Angels; well therefore are theſe
de
Cosmini fowana
coupled together by the bleſſed A poſtle, who in his
SECT. III.
divine Rapture hath feen them both : Ye are come
16. oldats
(faith he) unto Mount Sion, and un of the Soul's perpetual Vigilancy, and Fruition of God.
to the City of the living God, the
heavenly Jeruſalem, and to an innu IT is no other than a frantick Dream of thoſe
merable company of Angels, and to the Spirits of erroneous Spirits that have fancied the ſleep of
juft Men made perfe&t. As then the Angels of the Soul, and that ſo long and deep a Sleep, as
God, whereſoever they are, though imployed a from the Evening of the Diffolution, till the Morn-
bout the affairs of this lower World, yet do fill ing of the Refurrection : So as all that while, the
fee and enjoy the viſion of God; fo do the Souls Soul hath no viſion of God, no touch of Joy or
of the Righteous, when they are once eaſed of Pain. An Error wickedly rak'd up out of the aſhes
this earthly Load: Doubtleſs as they paffed through of thoſe Arabick Herecicks, whom Origen is ſaid to
degrees of Grace, whilſt they took up with theſe have reclaimed ; and ſince that time, taken up (if
homely Lodgings of Clay; ſo they may paſs thro' they be not flandered) by the Armenians and Fra-
degrees of Bliſs, when they are once tricelli ; and once countenanced, and abected by
fevered. And if (as ſome great Di-Pope John XXII.(as Pope Adrian witneſſeth,) yea ſo
in his Anſwer vines have ſuppoſed) the Angels them-inforced by him, upon the Univerſity of Paris, as
to Bellarmine. felves ſhall receive an augmentation that all acceſs to Degrees was barred unto any who-
of Happineſs at the day of the laſt foever refuſed to fubſcribe and ſwear to that dam-
Judgment, when they ſhall be freed from all charge nable Poſition: The Minorites began to find reliſh
and imployments, (ſince their perfection of Bleſ in that Poiſon, which no doubt had proceeded to
fedneſs confifts in Reſt, which is the end of all further Miſchief, had not the interpoſition of Phs-
Motion) how much more ſhall the Saints of God lip the then French King happily quelled that un-
then receive an enlargement of their Felicity ; but comfortable and pernicious Doctrine, ſo as we
in the mean time, they are entred into the Liſts of might hope it ſhould never have dared more to
their effential Beatitude, over the threſhold of their look into the Light. But wo is me, theſe prodigi-
Heaven. How full and comfortable is that pro ous times amongſt a world of other uncouch He-
feffion of the great A poftle, who when he had refies, have not ſtuck to fetch even this alſo (well-
ſweetly diverted the thoughts of himſelf and his worſed) back from the region of Darkneſs, whi-
thes
1 sd
O
Heb. 12. 22.
B. Andrews

Of the Souls of Men.
4.11
Verſe 22.
ther it was ſent : Indeed who can but
Joh. 17. 24. wonder that a Chriſtian can poſſi-
SECT. IV.
bly give entertainment to ſo abſurd a
Thought ; whilſt he hears his Saviour ſay, Father
Of the Knowledge of the Glorified.
I will that they alſo whom thou haſt given me, be
with me, where I am ? and that (nor in a ſafe
A
S concerning all other matters, what the
ſleep) they may behold my Glory, which thou haft knowledge is of our Souls, ſeparated, and
given me: Behold it? Yea, but when? glorified, we ſhall then know when ours come to
Ac laſt perhaps when the Body ſhall be ſuch : In the mean time we can much leſs know
be reſumed ? Nay, (to choak this ca their Thoughts, than they can know ours : Sure
vil) the bliſs is preſent even already poſſeſſed : we are, they do not know in ſuch manner as they
The glory which thou gaveſt me, I have given to did, when they were in our Boſoms; they by help
them: It was accordingly his gracious word to the of Senſes and Phantaſms, by the diſcurſive inferen-
penitent Thief; This day fhalt thou be with me in ces of Ratiocination; but that they were elevated
Paradiſe : How clear is that of the to a Condition ſuitable to the bleſſed Angels, ſo
1 Cor. 13, 12. choſen Veſſel, oppoſing our preſent that they know like chem: Though not by the
Condition to the ſucceeding : For means of a natural Knowledge, as they, yet by that
now we fee through a glaſs darkly; but then that ſupernatural Light of intimation, which they re-
is, upon our diffolution) face to face, the face of ceive by their glorified Eftate: Whether by vertue
the Soul, to the face of God: The infinite amia of this divine Illumination, they know the parti-
bleneſs whereof was that which inflamed the long- cular Occurrences which we meet with here be-
ing deſire of the bleſſed Apoſtle to depart and to low, he were bold that would determine. Only
be with Chriſt; as knowing theſe two inſeparable, this we may confidently affirm, that they do cleara
the inſtant of his departure, and his preſence with ly know all thoſe things which do any way apper-
Chriſt: Elſe the departure were no leſs worthy of tain to their Eftate of Bleſſedneſs. Amongſt which
fear, as the utmoſt of Evils, than now it is of wiſh whether the knowledge of each other in chat Rea
ing for, as our entrance into Bleſſedneſs : Away gion of Happineſs may juſtly be ranked, is no tun-
then with that impious frenzy of the Souls, whé worthy of our Diſquiſition. Doubtleſs as in God
ther mortality or ſleep in Death: No, my Soul, there is all perfection eminently, and tranſcendent-
thou doſt then begin to live, thou doft not awaké ly, ſo in the fight and fruition of God, there can-
till then : Now whilſt thou are in the Bed of chis not but be full and abſolute felicity ; yet this is ſo
living Clay, thine Eyes are ſhut, thy ſpiritual Sen- far from excluding Knowledge of thoſe things
ſes are tyed up, thou art apt to ſnort in a ſinful fe- which derive their goodneſs and excellency from
curity; thou dreameft of earthly Vanities; then, him, as that it compriſech, and ſuppoſeth it: Like
only then are thine Eyes opened, thy ſpiritual Fa- as it is alſo in our Affections; we love God only
culties freed, all thy Powers quickned, and thou as the chief good; yet fo as that we love other
art perpetually preſented with Obje&s of eternal things in order to God: Charity is no more fub-
Glory. And if at any time during his Pilgrimage, ject to Loſs than Knowledge, both theſe ſhall ac-
thine Eye-lids have been ſome little raiſed by di company our Souls to and in that other World:
vine Méditations, yet how narrowly, how dimly As then, we ſhall perfe&ly love God, and his Saints
art thou wont to fee; Now thine Eyes ſhall be loin him; ſo fhall we know both : And though it be
broadly and fully opened, that thou ſhalt fee whole a ſufficient motive of our love in Heaven, that we
Heaven at once ; yea, which is more, the face of know them to be Saints : Yet it ſeems to be no
that God, whoſe preſence makes it Heaven : Oh ſmall addition to our Happineſs, to know that
glorious Sight! O moſt bleſſed Condition! Wife thoſe Saints were once ours: And if it be a juft Joy
Solomon could truly obſerve that the Eye is not fa- to a Parent here on Earth, to ſee his Child graci-
tisfied with ſeeing ; neither indeed can it be here ous, how much more acceffion ſhall it be to his
below, nothing is ſo great a glutton as the Eye, Joy above, to ſee the fruits of his Loyns glorious,
for when we have ſeen all that we can, we ſhall ſtill when both his love is more pure, and their im-
wiſh to ſee more, and that more is nothing if it provement abſolute? Can we make any doubt
be leſs than all; but this infinite Object (which that the bleſſed Angels know each other? How
is more than all) fall fo fill and ſatisfie our Eyes, ſenſeleſs were it to grant that no Knowledge is
that we cannot deſire the fight of any other : Nor hid from them, but of themſelves? Or can we
ever be glutted with the fight of this: Old Simeon imagine that thoſe Angelical Spirits do not take
when once he had lived to ſee the Lord of Life ſpecial notice of thoſe felves which they have guar-
cloathed in Fleſh, could ſay, Lord now letteſt thouded here, and conducted to their Glory? If they
thy Servant depart in Peace, for mine Eyes have do ſo, and if the knowledge of our beatified Souls
ſeen thy Salvation: If he were ſo full of the fight ſhall be like theirs, why Should we abridge our
of his Saviour in the weakneſs of human Fleſh, and Souls more than them, of the comfort of our inter-
in the form of a Servant : How is he more than knowing? Surely our Diffolution ſhall abate no-
fated with the perfection of Joy, and heavenly Dething of our natural Faculties, our Glory ſhall ad-
teftation, to ſee the Saviour cloached with Majefty; vance them, ſo as what we once knew we ſhall
to ſee his all-glorious Godhead; and ſo to fee, as to know better : And if our Souls can then perfectly
enjoy them; and ſo enjoy them, as that he ſhall know themſelves, why ſhould they be denied the
never intermit their fighe and fruition to all Eter- knowledge of others ?
nitý.
Doubt not then, O my Soul, but thou ſhalt
fee (befides the face of thy God, whoſe glory fills
Heaven and Earth) the bleſſed Spirits of the An-
cient Patriarchs, and Prophets, che holy Apoſtles
Fffff 2
and


once

412
Of the Souls of Men.
and the Evangeliſts, the glorious Martyrs, and Con- ciety of thy bleſſed Angels, and Saints, wherein
feffors; thoſe eminent Saints, whoſe holineſs thou we may alſo enjoy thee. And if the view of any
were wont to magnifie, and amongſt them, thoſe of thoſe ſingle Glories be enough to fill my Soul with
in whom Nature and Grace have eſpecially inte- Wonder and Contentment : How muſt it needs
reſſed thee, thou ſhalt ſee them, and enjoy their run over at the fight of thoſe Worlds of Beauty and
Joy, and they thine: How oft have I meaſured a Excellency, which are here mer and united? La
long and foul Journey to ſee ſome good Friend, here the bleſſed Hierarchy of innumerable Angels,
and digeſted the tediouſneſs of the way with the there the glorious company of the Apoftles; here
expectation of a kind Entertainment, and the the goodly fellowſhip of the Patriarchs and Pro-
thought after that complacency which I ſhould take phets, there the noble Army of Marryrs; here the
in 10 dear a Preſence? And yet perhaps, when I Troops of laborious Paftors and Teachers, there che
have arrived, I have found the Houſe diſordered, numberleſs multitudes of holy and conſcionable Pro-
one fick, another diſquieted, my ſelf indiſpoſed; feffors. Lord, what exquiſite Order is here, what
with what chearful Reſolution ſhould I undertake perfection of Glory! And if even in thine Eyes
this my laft Voyage, where I ſhall meet with my thy poor deſpiſed Church upon Earth, be ſo beau-
beſt Friends, and find them perfectly happy, and my tiful and amiable, fair as the Moon,
ſelf with them.
clear as the Sun, (which yet in the Eyes Cant. 6.10.
of Fleſh ſeem but homely and hard fa-
SECTV.
voured) how infinite Graces and Perfections ſhall
our ſpiritual Eyes fee in thy glorified Spouſe above?
of the glory of Heaven enjoyed by bleſſed Souls. What pure Sanctity? What ſincere Charity? What
clear Knowledge? What abfolute Joy? What en-
ow often have I begged of my God, that tire Union? What wonderful Majeity? What com-
would pleaſe him to thew me fome little pleat Felicity? All ſhine alike in their effential Glo-
1 glimpſe of the glory of his Saints? It is not for me ry, but not without difference of Degrees : All are
to with the fight (as yet) of the face of that di- adorned with Crowns, ſome alſo with Coronets,
vine Majefty; this was too much for a Moſes to ſue fome gliſter with a Sky-like, others with a Star-
for; my Ambition only is, that I might, if but as like clearneſs; the leaſt hath ſo much as to make
it were chrough ſome crany, or key-hole of the him ſo happy, that he would not wish to have
Gate of Heaven, ſee the happy Condition of his more; the greateft hath ſo much, that he cannot
glorious Servants. I know what hinders me, my receive more. O divine diſtribution of Bounty,
miſerable Unworthineſs
, my ſpiritual Blindneſs. O where is no poſſibility of either Want or Envy!
God, if thou pleaſe to waſh off my Clay with the tranfcendent royaley of the Saints! One Heaven
waters of thy Siloam, I ſhall have Eyes; and if thou is more than a thouſand Kingdoms; and every
anoine them with thy precious Eye-ſalve, thoſe Saint bath a right to all : So as every Subject is
Eyes ſhall be clear, and enabled to behold thoſe here a Soveraign, and every Soveraign is abſolute
Glories which ſhall raviſh my Soul. And now, Lord, under the free homage of an infinite Creator. Lo
what pure and reſplendent Light is this, wherein here, Crowns without Cares, Scepters without Bur-
thy bleſſed ones dwell? How juftly did thine Ec- den, Rule without Trouble, Reigning without
ftatical Apoſtle call it the Inheritance of the Saints Change : O the tranſitory vanity of all earthly
in Light? Light unexpreſſible, Light Greatneſs ! Gold is the moſt during Metal, yet
Colol. 1.12. unconceivable, Light inacceſſible ? Lo, even that yields to Age : Solomons rich Diadem of
thou that haft prepared fuch a Light the pure Gold of Ophir, is long ſince Duft: Theſe
to this inferior World, for the uſe and comfort of Crowns of glory are immarceſcible, incorruptible;
us mortal Creatures, as the glorious Sun, which beyond all the compaſs of Time, without all poflibili-
can both enlighten and dazle the Eyes of all Be- ty of Alteration. O the preſſing and unſatisfying
holders, haft proportionally ordained a Light to contentments of Earth! How many poor great ones
that higher World, ſo much more excellent than below have that which they call Honour and
the Sun, as Heaven is above Earth, Riches, and enjoy them not, and if they have en-
Ecclef. 11. 7. Immortality above Corruption. And joyed them, complain of Satiety, and Worthlef-
if wiſe Solomon could ſay truly, the neſs! Lo here, a free ſcope of perfect Joy, of con-
Light is ſweet
, and a pleaſant thing, it is for the ftant Bleſſedneſs
, without mixture, without inter-
Eyes to ſee the Sun; how infinitely delectable is it miffion; each one feels his own Joy, feels each
in thy Light, to ſee ſuch Light as may make the others; all rejoyce in God with a Joy unſpeakable,
Sun in compariſon thereof, Darkneſs ? 'In thy pre- and full of Glory; and moſt ſweetly bathe them-
fence is the fulneſs of Joy, and at thy right Hand ſelves in a pure and compleat bliſsfulneſs
. This
are pleaſures for evermore. What can be wiſhed very ſight of bleſſed Souls is Happineſs, but oh, for
more, where there is fulneſs of Joy ? And behold the fruition ! Go now, my Soul, and after this
thy Preſence, O Lord, yields it. Could I neither Proſpect, doat upon thoſe filly Profits and Pleaſures
fee Saint nor Angel in that whole Imperial Hea- which have formerly bewitched thee; and (if chou
ven, none but thine infinite felf, thy ſelf alone canft) forbear to long after the poſſeſſion of this
were Happineſs for me more than enough: But as bleſſed Immortality ; and repine at the Meſſage of
thou, in whom here below, we live, and move, and this ſo advantagious a Tranſlation ; and pity and
have our being, detracteft nothing from thine All-lament the remove of thoſe dear Pieces of thy ſelf,
ſufficiency, but addeſt rather to the praiſe of thy which have gone before thee to this unſpeakable
Bounty, in that thou furniſheſt us with variety of Felicity,
means of our Life and Subſiſtence: So here it is
the praiſe of thy wonderful Mercies which thou al.
loweſt us (beſides thine immediate Preſence) the Som
SECT

Of the Souls of Men.
413
Sube
ſence of the Sun put into all Creatures here below?
SECT. VI.
yet the Body of it is afar off, the Power of it
created and finite: Oh then how perfect and happy
Wherein the Glory of the Saints above confifteth, and a Life muft we needs receive from the Maker of it,
how they are employ’d.
when the Beams of his Heavenly Glory ſhall ſhine
in our Face ? Here below our weak Senſes are
UCH is the place, ſuch is the Condition of marr'd with too excellent Objects ; our pure Spirits
the Bleſſed; What is their Employment? How above cannot complain of Exceſs, but by how
do they ſpend, not their Time, but their Eternity? much more of that Divine Light they cake in, are
How ? but in the Exerciſe of the perpetual Ads of ſo much the more bleſſed. There is no other thing
their Bleſſedneſs, Viſion, Adheſion, Fruition? Who wherein our Sight can make us happy; we may fee
knows not that there is a Contract paſsa betwixt all other objects
, and yet be miſerable ; here our
God and the regenerate Soul here below; puc of Eyes convey into us Influences of Bliſs ; yet not
the Engagement of his Mercy and Love, he en- our Eyes alone, but as the Soul bath other Spiritual
dows her with the precious Graces of Faith, of Senſes alſo, they are wholly poffefs'd of God: Our
Hope, of Charity. Faith, whereby ſhe knowingly Adheſion is, as it were, an Heavenly Touch, our
apprehends her Intereſt in him: Hope, whereby Fruition as an Heavenly Taſte of the Ever-bleſſed
the cheerfully expects the full Accompliſhment of Deity; ſo the Glorify'd Soul in ſeeing God, feeling
his gracious' Promiſes : Charity, whereby ſhe is ly apprehends him as its own; in apprehending
feelingly and comfortably poffefs’d of him, and ſweetly enjoys him to all Eternity, finding in him
clings clofe unto him. In the inſtant of our Dif-more abſolute Contentment than it can be capable
folution, we enter into the Conſummation of this of, and finding it ſelf capable of ſo much as make
bleſſed Marriage; wherein it pleaſeth our bountiful it everlaſtingly happy. Away with thoſe brutiſh
God, to endow his Glorify'd Spouſe with theſe three Paradiſes of Fews and Turks, and ſome Judaizing
Privileges and Improvements of her Beatitude, an- Chiliafts, who have plac'd Happineſs in the full
ſwerable to theſe three Divine Graces: Viſion an-Seed of their Senſual Appetite, inverting the Words
ſwers to Faith, for what our Faith fees and appre of the Epicurean in the Goſpel : He could ſay,
hends here on Earth, and afar off as Travellers, Let us eat and drink, for to Morrow we ſhall die :
our State of Glorification exhibits to us clearly, and They, Let us die, for we ſhall eat and drink; Men,
at hand, as Comprehenſors : The Object is the whoſe Belly is their God, their Kitchen their Heaven
ſame; the Degrees of Manifeſtation differ; Adhe- The Soul that hath had the leaſt Smack how ſweer
fion anſwers to our Hope; for what our Hope com- the Lord is in the weak Apprehenſion of Grace here
fortably expected, and long'd for, we do now lay below, eaſily contemns thefe Dunghil. Felicities, and
hold on as preſent, and are brought home to it in- cannot but long after thoſe true and ſatisfying De-
diſſolubly. Fruition, laftly, anſwers to Charity; lights above, in compariſon whereof all the Plea,
for what is Fruition, but a taking Pleaſure in the fures of the Paunch and Palace, are but either fa-
Thing poffefs’d, as truly delectable, and as our vourleſs or noiſom.
own; and what is this but the Perfection of Love? Feaſt thou thy ſelf onwards, O my Soul, with
In ſhort, What is the End of our Faith but Sight? the joyful Hope of this bleſſed Viſion, Adheſion,
What the End of our Hope but Poſſeffion? What Fruition : Alas, here thy dim Eyes ſee thy God
the End of our Love but Enjoying? Lo then, the thro' Clouds and Vapours, and not without mani-
inſeparable and perpetual Sight, Poſſeflion, Enjoy- fold Diverſions; here thou cleaveſt-imperfectly to that
ment, of the infinitely amiable and glorious Deity, abfolute Goodneſs
, but with many frail Intercepti-
is not more the Employment than the Felicity of ons, every prevalent Temptation looſeth thy Hold,
Saints : And what can the Soul conceive matchable and makes thy God and thee Strangers; here thou
to this Happineſs? The Man after God's own enjoyeſt him ſometimes in his Favours, feldom in
Heart had one Boon to ask of his Maker ; it muſt Himſelf; and when thou doeft ſo, how eaſily art
be fure ſome great Suit wherein a Favourite will ſet thou robb'd of him by the Interpoſitions of a crafty
up his reft; One thing have I deſired of and bewitching World? There thou ſhalt fo fee
the Lord, which I will require, even that him, 'as that thou ſhalt never look off; fo adhere
I may dwell in the Houſe of the Lord all to him, as never to be fever'd; ſo enjoy him, that
the days of my Life ; to behold the fair Beauty of the he ſhall ever be All in All to thee, even the Soul of
Lord, and to viſit his holy Temple, Was it ſo content-chy Soul ; thy Happineſs is then eſſential; thy Joy
ing an Happineſs to thee (О David) to behold, for as inſeparable as thy Being.
a Moment of time, the fair Beauty of the Lord in
his Earthen Temple, where he meant not to reveal
SECT. VII.
the height of his Glory ; how bleſſed art thou now,
when thy Soul lives for ever in the continual Pro In what Terms the departed Saints ſtand to us, and
fpect of the infinite Beauty and Majeſty of God, in
wbat Reſpects they bear to us.
the moſt glorious and eternal Sanctuary of Heaven?
It was but in a Cloud and Smoke, wherein God UCH is the
in ; thou
ſeeft him clothed in a Heavenly and Incom- in the mean time, what Terms do they ftand in
prehenſible Light : And if a little Glimpſe of Ce- to their Once-partners, theſe Human Bodies? to
leftial Glory in a momentary Transfiguration, ſo theſe the forlorn Companions of their Pilgrimage
tranſported the prime Apoftle, that he wilh'd to and Warfare? Do they deſpiſe theſe Houfes of
dwell fill in Tabor, how ſhall we be raviſh'd with Clay, wherein they once dwelt? Or have they,
the full View of that All-glorious Deity, whoſe very with Pharaoh's Courtier, forgotten their Fellow-pri-
Sighe gives Bleffedneſs? What a Life doth the Pre-'foner? Far be ic from us to entertain fo injurious
Thoughts,


Pfal. 27. 4.

414
Of the Souls of Men.
و
* Nos colites
Thoughts of thoſe Spirits, whoſe Charity is no leſs this was (if any thing) an ill Spiric under that Face,
exalted than their Knowledge: Some Graces they I am juftly confident ; neither can any Man doubt,
do neceſſarily leave behind them: There is no room that looking farther into the Relation, finds him
for Faith, where there is preſent Viſion; no room to come with a Lye in his Mouth :
for Hope, where there is full Fruition; no room For thus he goes on, * We Celeſtial
for Patience, where there is no poffibility of Suf- ones behold the Deity, ye Banilh'd intuentes di-
fering : But Charity can never be out of date, Cha- ones worſhip the Eucharift
, which ye exules Euchas
rity both to God and Man: As the Head and Body ought to worſhip with the fame Af- riftiam vene-
Myftical are undivided, fo is our Love to both; we fe&tion wherewith we adore the Deity; rantes, quam
cannot love the Head, and not the Body; we can ſuch Perfume doth this holy Devil eo affe&u quo
nos divinita
not love fome Limbs of the Body, and not others : leave behind him. The like might be
tem fufpici-
The Triumphant Part of the Church then, which inftanc'd in a thouſand Apparitions of mus, colere
is above, doth not more truly love each other glo. this kind, all worthy of the ſame En- deberis, ibid.
rify'd, than they love the Warfaring Part beneath; tertainment.
neither can their Love be idle and fruitleſs; they As for the State of the Souls of Lazarus, of the Wi-
cannot but wiſh well therefore to thoſe they love: dow's Son, of fairus's Daughter, and of Tabitha, whe-
That the Glorify'd Saints then above,in a generality, ther there were, by Divine Appointment, a Suſpenſion
wiſh for the good Eſtate, and happy Confummation, of their final condition for a time (their Souls waiting
of their Conflicting Brethren here on Earth, is a not far off from their Bodies, for a further Diſpoſition)
Truth, not more void of Scruple than full of Comor, whether they were, for the Manifeſtation of
fort. It was not ſo much Revenge, the miraculous Power of the Son of God, call'd
Revel. 6. which the Souls under the Altar pray off from their ſettled Reft, ſome great Divines may
for upon their Murderers, as the Ac-diſpute, none can determine: Where God is filent,
compliſhment of that happy Refurre&tion, in which let us be willingly ignorant : With more Safety and
that Revenge ſhall be perfe&ly acted. The Prayer Affurance may we enquire into thoſe Reſpects where-
in Zachary (and Saints are herein pa- in the ſeparated Soul ſtands to that Body which it
Zach. 1. 12.
rallel) is, o Lord of Hofs, bon long wilt left behind it for a Prey to the Worms, a Captive
thou not have mercy on Feruſalem, and on to Death and Corruption : For certainly, tho' the
the Cities of Fudab, againſt which thou haft Parts be fever'd, the Relacions cannot be fo: God
had Indignation? We do not uſe to joy, made it intrinſically natural to that Spiritual Part to
but in that which we wiſh for: There be the form of Man, and therefore to animate the
Luke 15. 7, is Joy in Heaven, in the Preſence of Body. It was in the very Infuſion of it created,
the Angels
, for Sinners repenting : In and, in the creating, infus'd into this co-effential
the Preſence of Angels, therefore, on the Part of | Receptacle; wherein it holds it ſelf ſo intereſs’d, as
the Saints, none but they dwell together. O ye that it knows there can be no full Conſummation
Bleſſed Saints, we praiſe God for you, for your of its Glory without the other half. It was not
happy Departure, for your Crown of Immortality : therefore more loth to leave this old Partner in the
Ye do in common fue to God for us, as your poor Diffolution, than it is now deſirous to meet him
Fellow-Members, for our happy Eluctation out of again; as well knowing in how much happier Con-
thoſe Miſeries and Temptations, wherewith we are dition they ſhall meet, than they formerly parted.
continually conflicted here below, and for our Society Before, this droffy Piece was cumberſom, and hin-
with you in your Bleſſedneſs. Other Terms of der'd the free Operations of this active Spirit : Now,
Communion we know none : As for any local Pre- that by a bleſſed Glorification it is fpiritualiz’d, it
Tence, or particular Correſpondence, that ye may is every way become pliable to his renew'd Partner,
have with any of us, as we cannot come to know the Soul ; and both of them to their infinitely glo-
it; ſo, if we would, we ſhould have rious Creator.
Joh. à Jeſu. no reaſon to diſclaim it. Jubannes à
Mar. 1.5. de
Jeſu-Maria, a Modern Carmelite, wri-
SECT. VIII.
vit. Theref.
ting the Life of Thereſia (Sainted lately
by Gregory the Fifteenth ) tells us, The Re-union of the Body to the Soul both glorify'd.
that as ſhe was a vigilant Overſeer of her Votaries
ih her Life, fo in, and after Death, the would not L Wehra is not capable of (till the laſt Fire have
O , as
be drawn away from her Care and Attendance ;
For (faith he) if any of her Siſters did but talk in refind it) of a Bleffed Soul, met with a Glorify'd
the Set Hours of their Silence, ſhe was wont by Body, for the Peopling of the New Heaven! Who
three Knocks at the Door of the Cell, to put them can but rejoyce in Spirit to foreſee ſuch a glorious
in mind of their enjoyn’d Taciturnity; and on a Communion of Perfected Saints? to ſee their 'Bo-
time appearing (as ſhe did often) in a lightſom dies with a clear Brightneſs, without all earthly
brightneſs, to a certain Carmelite, is Opacity; with Agility, without all Dulneſs; with
Nos cæleftes ſaid thus to ſpeak to him; Nos Ceo Subtilty, without Grofsneſs; with Impaffibility,
ac vos exules "leftes, &c. We Citizens of Heaven, without the reach of Annoyance or Corruption ?
ritati fædera-
and ye exild Pilgrims on Earth, ought There, and then, ſhalt thou, O my Soul, looking
to be link'd in a League of Love and thro' clarify’d Eyes, ſee, and rejoyce to fee, that
Purity, &c. Methinks the Reporter glorious Body of thy dear God and Saviour, which
ſhould fear this to be too much good he aſſum'd here below; and wherein he wrought
Fellowſhip for a Saint; I am ſure neither Divine nor out the great Work of thy Redemption : There
Ancient Story had wont to afford fuch Familiarity; ſhalt thou ſee the radiant Bodies of all thoſe eminent
and many have mif-doubted the Agency of worſe, Saints, whoſe Graces thou had'ſt wont to wonder
where have appear'd leſs Cauſes of Suſpicion : That at, and weakly wiſh to imitate: There ſhall I meet
with


C. 3.
amore ac pu-
te effe debe
mus, &c.
Of the Souls of Men.
415


with the viſible Partners of the ſame unſpeakable / give way to this Body, to ſhut up the Windows of
Glory, my once dear Partners, Children, Friends, thy Senſes, and to retire it ſelf after the Toil of the
and (if there can be room for any more joy in the Day, to a nightly Reſt, whence yet thou knoweſt
Soul, that is taken up with God) thall both commu- it is not ſure to riſe; or if it do, yet it ſhall riſe
nicate and appropriate our mutual Joys : There but ſuch as it lay down ; a little freſher, no whit
fhall we indiſſolubly, with all the Choir of Heaven, better : And art thou ſo loth to bid a cheerful Good-
paſs our Eternity of Bliſs in lauding and praiſing night to this Piece of thy felf
, which ſhall more
the incomprehenſibly-glorious Majeſty of our Crea furely riſe than lie down, and not more ſurely riſe
tor, Redeemer, San&ifier ; in perpetual Hallelujahs than riſe glorious ? Away with this weak and
to him that fits upon the Throne: And can'ft thou, wretched Infidelity; without which the Hope of
O my Soul, in the Expectation of this Happineſs
, my Change would be my preſent Happineſs
, and
be unwilling to take leave of this Fleſh for a Minute the iſſue of it mine Eternal Glory; even fo, Lord
of Separation ? How well art thou contented to Jeſus, come quickly.
so yomt
bu
Dans
hoog 1899
stod
stolen

Адальт THE
Ob
Hollo
sort.
bro
bon
o local
med boa
wo
Inviſible
WORLD.
Бір тын
oi bon
DOME
BOOK III.
III. Dobro
H
ta
gan SECT. I. podia nal Powers, their Darkneſs and our Light gives
them no ſmall Advantage againſt us : The ſame
pot b Of the Evil Angels.
Power that clears and ſtrengthens the Eyes of our
Souls, to ſee thoſe over-excelling Glories of the
Good Angels, can alſo enable us to pierce thorough
BOUT IT Of their firſt Sin and Fall.
that Helliſh Obſcurity, and to deſcry ſo much of
the Natures and Condition of thoſe Evil Spirits as
Itherto our Thoughts have walk'd thro? may render us both wary and thankful.
the lightſom and glorious Regions of In their firſt Creation there were no Angels but
the Spiritual World: Now it is no lefs of Light; that any of them ſhould bring Evil with
requifite to caft ſome Glances towards him from the Moment of his firſt Being, is the ex-
thoſe dreadful and darkſom Parts of it;
where no ploded Hereſy of a Manes, a Man fit for his Name;
thing dwells but Horror and Torment. Of the for- and, if Prateolus may be believ'd, of the Trinitarians
mer, it concerns us to take notice for our Comfort : yea, Blaſphemy rather, cafting Mire in the Face of
Of theſe latter, for Terror, Caution, Reſiſtance.
the moſt Pure and Holy Deity : For from an ab-
SHI read it, reported by an ancient Tra- rolute Goodneſs, what can proceed but Good? And
Fr. Haytonus veller, Haytonus, of the Order of the if any then of thoſe Spirits could have been origi-
in paſſagio Premonftratenſis, and Couſin (as he faith) nally Evil, whence could he pretend to fetch it?
terræ fanctæ.
es to the then King of Armenia, that he Either there muſt be a predominant Principle of
editus à Ni ſaw a Country in the Kingdom of Evil, or a derivation of it from the Fountain of In-
col. Salcone. Georgia (which he would not have be- finite Goodneſs, either of which were very Mon-
Odliev'd, except bis Eyes had ſeen it) fters of Impiety: All were once glorious Spirits ;
call’d Hamlen, of Three Days Journey about, co Sin chang'd their hue, and made many of them ugly
ver'd over with palpable Darkneſs
, wherein fome Devils. Now ftrait I am apt to think, Lord, how
defolate People dwell; for thoſe which inhabit upon ſhould Sin come into the World ? how into Angels?
the Borders of it, might hear the neighing of Horſes, God made all things good ; Sin could be no Work
and crowing of Cocks, and howling of Dogs, and of his : How ſhould the Good that he made, pro-
other Noiſes; but no Man could go into them duce the Evil which he hates ? Even this Curioſity
without loſs of himſelf. Surely this may ſeem fome muſt receive an Anſwer.
flight Repreſentation of the Condition of Apoftate The great God, when he would make his nobleſt
Angels, and Reprobate Souls : Their Region is the Creature, found it fit to produce him in the near-
Kingdom of Darknefs; they have only Light enough eſt Likeneſs to himſelf; and therefore to endue him
to ſee themſelves eternally miſerable ; neither are with perfection of Underſtanding, and freedom of
capable of the leaſt glimpſe of Comfort or Mitiga- Will, either of which being wanting, there could
tion. But as it falls out with thoſe, which in a have been no excellency in that which was inten-
dark Night bear their own Light, that they are eaſily ded for the beſt: Such therefore did he make his
diſcern'd by an Enemy chat waits for them ; ſo it Angels : Their Will being made free, had power
is with us in theſe Spiritual Ambuſhes of the Infer. of their own Inclinations ; thoſe free Inclinations
of
Anno 1300.
up

416
Of the Evil Angels.
of ſome of them, ſwayed them awry from that dare not follow them. Rather ler me ſpend my
higheſt End which they ſhould have ſolely aimed at, Thoughts in wondring at the dreadfal Juhtice, and
to a fauley reſpect
, unto oblique ends of their own. the incomprehenſible Mercy of our great and holy
Hence was the beginning of Sin ; for as it falls God, who having caſt cheſe A poſtate Angels into
oue in Cauſes efficient, that when the ſecondary Hell, and reſerved them in everlaſting Chains un
Agent fwerves from the order and direction of the der Darkneſs, unto the Judgment of the Great
principal, ſtraightways a fault thereupon enſues Day, hath yet graciouſly found out a way to re
(as when the Leg by reaſon of crookedneſs, fails deem miſerable Mankind from that horrible Pie of
of the performance of that Motion which the ap- Deſtruction : It is not for me to bufie my ſelf in
petitive power-enjoyned, an haulting immediate finding out Reaſons of difference for the aggravati-
ly follows: ) So it is in final Caufes alfo (as Aquis on of the Sin of Angels, and abatement of Man's;
nas acutely) when the ſecondary End is not kept as that Sin began in them, they were their own
in, under the order of the principal and higheſt Tempters: That they finned irreparably, ſince their
End, there grows a Sin of the Will, whoſe Object Fall was to them, as Deach is to us: However it
is ever good; but if a ſuppoſed, and ſelf-reſpective were, Curſed be the Man who ſhall ſay that the
Good be ſuffered to take the Wall of the beſt and Sin of any Creature exceeds the Power of thy
abſolute Good, the Will inſtantly proves Vicious. As Mercy, O God, which is no other than thy felé,
therefore there can be no poſſible fault incident infinite; whilft therefore I lay one Hand upon my
to the Will of him who propounds to himſelf as Mouth, I lift up the other in a ſilent Wonder, with
his only good, the utmoſt End of all things, which the bleſſed Apoftle, and ſay, how unſearchable are
is God himſelf; fo, in whatſoever Willer, whoſe thy Judgments, and thy Ways paft finding out.
own particular Good is contained under the order
of another higher Good, there may (without God's
SECT. II.
ſpecial Confirmation) happen a Sin in the Will :
Thus it was with theſe revolting Angels; they did
Of the Number of Apoftate Spirits.
not order their own particular (ſuppoſed) Good to
the fupream and utmoſt End, but ſuffered their THO can but tremble to think of the dread-
Will to dwell in an End of their own; and by ful Precipice of theſe damned Angels,
this means did put themſelves into the place of which from the higheſt pitch of Heaven, were
God; not regulating their Wills by another Supe-fuddenly thrown down into the Dungeon of the
rior, but making their Will the rule of their own nethermoft Hell? Who can but tremble to think of
Defires ; which was in effet, to affe& an equality the Number, Power, Malice, Cunning and Deadly
with the Higheſt. Not that their Ambition went Machinations ?
fo high as to aſpire to an height of Goodnefs, or. Had this defection been ſingle, yet it had been
Greatneſs, equal to their infinite Creator : This fearful: Should but one Star fall down from Hea-
(as the great Leader of the School hath determined ven, with what horror do we think of the wrack
it) could not fall into any intelligent Nature, fince that would enſue to the whole World? How much
it were no other, than to affect his own not be more when the great Dragon draws down the
ing; for as much as there can be no Being at all, | third part of the Stars with his Tail ? And lo, theſe
without a diſtinction of Degrees, and ſubordination Angels were as ſo many ſpiritual Stars in the fir-
of Beings: This was (I ſuppoſe) the threſhold of mament of Glory. It was here as in the Rebellion
leaving their firſt Eftate. Now it was with An of great Peers, the common ſort are apt to take part
gelical Spirits, as it is with heavy Bodies, when in any Inſurrection : There are Orders and Degrees
they begin to fail they went down at once, ſpee- even in the region of Confuſion; we have learned
dily paſſing through many degrees of Wickedneſs of our Saviour to know there is a Devil and his
Lec learned Gerſon fee upon what grounds he con- Angels : And Jewiſh Tradition hath told us of a
ceives, that in the beginning their Sin might be Prince of Devils. It was in all likelyhood that
Venial, afterwards ariſing to the height of Malici fome prime Angel of Heaven, that firſt ſtarted aſide
oufneſs ; whom Salmeron ſeconds by feven Reaſons, from his Station, and led the Ring of this higheſt
alledged to that purpoſe ; labouring to prove that and firſt Revolt; Millions fided with him, and had
- before their Precipication, they had large time, and their part both in his Sin and Puniſhment : Now
place of Repentance: The Point is too high for how formidable is the number of theſe evil and
any human Determination : This iwe know too hoftile Spirits ? Had we the Eyes of that holy Her-
v well by our felves, that even the Will of Man, mit (for ſuch the firſt were) we might ſee the Air
when it is once let looſe to Sin, finds no ftay: full of theſe malignant Spirits, laying ſnares for mi-
How much more of thoſe active Spirios, which by ferable Mankind : And if the poffeffors of one poor
2 reaſon of their fimple and ſpiritual Nature convert Demoniack, could ſtile themſelves Legion, (a Name
themſelves wholly to what they do inclined to that in the trueſt account, contains no leſs than ten
on What were the particular grounds of their De Cohorts, and every Cohort fifty Companies, and
fedion and Ruine ; What was their fift Sin; it is every Company 25 Soldiers to the number of 1225.)
1 neither needful, nor poſſible to know : I ſee the what an Army of theſe helliſh Fiends do we fupa
wracks of this curioficy in ſome of the Ancient, pofe is that, wherewith whole Mankind is belea-
s who mifguiding themſelves by a falſe Compaſs of guered all the World over ? Certainly no Man liv-
2 mif-applyed Texts, have fplit upon thoſe ſhelves, which ing, (as Tertullian and Niſſen have too truly obſer-
their miſcarriage ſhall teach me to avoid : If they ved) can, from the very hour of his Nativity, to
Ho have made Lucifer, (that is, the Morn- the laft minute of his Diffolution, be free from one
ing Star) a Devil, and miſtake the of theſe fpiritual Aſſailants, if not many at once.
King of Babylon for the Prince of Dark- The ejected Spirit returns to his former aſſault with
cronicablonka, neſs, as they have palpably done; I feven worſe than himſelf. Even where there is
zo
equality
Ifa. 14. 12.
293
Of the Evil Angels.
417
2
damnatis An-
ma.
equality of Power , inequality of Number muſt hardeſt Rocks, and rending of the tops of the firm-
needs be a great Advantage. An Hercules himſelf is eft Mountains : One while ſwelling up the raging
no Match for ewo Antagonifts; yea, were their Sea to ſudden Inundations; another while cauſing
ftrength much leſs than ours
, if we be but as a flock the Earth to totter and tremble under our Feet :
of Goats feeding upon the Hills ; when the evil Would we deſcend to the particular Demonſtrations
Spirits (as the Midianites and Amalekites were againſt of the powerful Operations of evil Spirits
, this Dif-
Iſrael) are like Graſhoppers in the Valley, what courſe would have no end. If we do but caſt our
hope, what poſſibility were there, (if we were left Eyes upon Fannes and fambres, the Egyptian Sor-
in our
own Hands) for Safety or Prevalence ? cerers, (in whom we have formerly inſtanced
But now alas, their number is great, but their in another Treatiſe, to this purpoſe) we ſhall fee
Power is more : Even theſe Evil Angels are ſtyled enough to wonder at : How cloſe did they for a
by him that knew them, no leſs than Principali cime follow Moſes at the Heels, imitating thoſe mi-
ries and Powers, and Rulers of the darkneſs of raculous Works, which God had appointed, and
this world, and ſpiritual Wickedneſ- inabled him to do for Pharaoh's Conviction? Had
Naturalia in fes in heavenly Places. They loft not not the Faith of that worthy Servant of God been
their ſtrength when they left their Sta-invincible, how blank muft he needs have looked,
gelis manent
tion. It is the rule of Dionyfius (too to ſee his great Works paterned by thoſe prefump-
fplendidiffi-
true I fear) that in the Reprobate An- tuous Rivals? Doth Moſes curn his Rod into a Ser-
gels their natural Abilities ftill hold: pent? Every of their Rods crawleth, hiſſeth as well
No other than deſperate therefore were the condi- as his ? Doth he ſmite the Waters into Blood? Their
tion of whole Mankind, if we were turned looſe Waters are inſtantly as bloody as his : Doth he
into the Lifts to grapple with theſe mighty Spirits. fetch Frogs out of Nilus into Pharaoh's Bed Cham-
Courage, O my soul, and together with it
, Victober, and Bofom, and into the Ovens and Kneading-
ry: Let thine Eyes be but open (as Gebazies) and troughs of his people? They can ſtore Egypt with
thou ſhalt ſee more with us than againſt us : One loathſom Cattle as well as he : All this while,
good Angel is able to chafe whole Troops of theſe Pharaob knows no difference of a God, and hard-
malignant: For though their natural Powers in rely yields whether Fannes and Moſes be the better
gard of the ſubſtance of them be ſtill retained; yet Man; although it may eaſily be decided, out of
in regard of the exerciſe and execution of them, the very Aas done ; he ſaw Moſes his Serpent de-
they are abated, and reſtrained by the over-rulingvoured theirs ; ſo as now there was neither Ser-
Order of Divine Juſtice, and Mercy; from which, pent, nor Rod; and whilſt they would be turning
far be that infinite Incongruity, that Evil ſhould their Rod into a Serpent, both Rod and Serpent
prevail above God: The ſame God therefore, who were loſt in the Serpent, which returned into a
fo diſpoſeth the Iſſue of theſe humane Contenti- Rod: He ſaw that thoſe Sorcerers, who had brought
ons, that the Race is not to the Swift
, nor the Bat- the Frogs could not remove them; and ſoon after
tle to the Strong, cowardizeth and daunteth theſe fees thoſe Juglers who pretended to make Serpents,
mighty and inſolent Spirits, ſo as they cannot ſtand Blood, Frogs, cannot (when God pleaſeth to re-
before one of theſe glorious Angels; nor prevail ftrain them) make ſo much as a Louſe : But fup-
any further than his moſt wiſe Providence hath poſing the ſufferance of the Almighty, who knows
contrived to permit for his own moft holy Pur- what limits to preſcribe to theſe infernal Powers?
poſes.
They can beguile the Senſes, mock the Phantiſie,
However yet we be upon theſe grounds fafe in the work ſtrongly by Philtres upon the Affections, af-
good Hands of the Almighty, and of thoſe his bleſ- fume the Shapes of Man or Beaſts, infiet grievous
fed Guardians, to whom he hath committed our torment on the Body, conveigh ftrange things in-
Charge: Yet it well befits us, to take notice of fenſibly into it, tranſport it from place to place in
thoſe powerful Executions of the evil Angels which quick Motions , cauſe no leſs ſudden Diſparitions
it pleaſeth the great Arbiter of the World to give of it; heal Diſeaſes by Charms, and Spells; frame
way unto, that we may know what cauſe we have hideous Apparitions, and in ſhort, by applying
both of Vigilance and Gratitude.
active Powers to paflive Subjects, they can pro-
duce wonderful Effects : Each of all which were
SECT. III.
eaſie to be inſtanced in whole Volumes, if it were
needful, out of Hiſtory and Experience. Who
of the Power of Devils.
then, O God, who is able to ſtand before theſe Sons
of Anak? What are we in ſuch Hands? Oh Match
O Dwarf will offer to wreſtle with a Gi- deſperately unequal, of Weakneſs with Power, Fleſh
ant; it is an Argument of no ſmall Power, with Spirit, Man with Devils! Away with this cow-
as well as boldneſs of that proud Spirit, that he ardly diffidence : Chear up thy felf, O my Soul,
durft ftrive with Michael the Archangel : And tho' againſt thefe heartleſs Fears, and know the Advan-
he were as then foiled in the Confliă, yet he ceaſ. tage is on thy fide. Could Sampſon have been firm-
eth not ftill to oppoſe his Hierarchy to the Cely bound Hand and Foot by the Philiſtine Cords,
leſtial, and not there prevailing he pours out his ſo as he could not have ſtirred thoſe mighty Limbs
Tyranny, where he is fuffered, on this of his, what Boy or Girl of Gath or Aſcalon would
Job 1. 16. inferior World : One while fetching have feared to draw near, and ſpurn that awed
down fire from Heaven (which the Champion : No other is the condition of our dread-
Meſſenger called the fire of God) upon the Flocks ful Enemies, they are faft bound up with the Ada.
and Shepherds of Job: Another while, bluftring mancine Chains of Gods moft merciful and invio..
to the Air, with hurrying Winds, and furious Tem-lable Decree, and forcibly reſtrained from their de-
peſts, breaking down the ſtrongeſt Towers, and fired Miſchief: Who can be afraid of a muzzled
turning up the ſtouteft Oaks, tearing aſunder the and tied up Maſtiff? What Woman or Child can-

N.
noc
418
Of the Evil Angels.

nominati.
Civ.
not make faces at a fierce Lion, or a bloody Baja- ed as cited by a Demoniack Woman, from the Mouth
ze locke up faft in an Iron Grate? Were it not for of a certain Fryar, named Facobus de Pozali
, in his
this song and ftraight curb of Divine Providence, Sermon: That St. Macarius once went about to
what good Man could breath one minute upon make peace betwixt God and Satan; That it plea-
Earth ?' The Demoniack in the Goſpel could break fed God to ſay, if the Devil will acknowledge his
his Iron Fetters in pieces, through the help of his fault, I will pardon bim : To which the Evil Spirit
Legion; thoſe Devils that poſſeſſed him, could not returned Anſwer, I will never acknowledge any
break theirs; they are fain to ſue for leave to enter fault of mine; yea, that crucified Saviour ſhould
into Swine, neither had obtained it (in all likeli- rather cry me Mercy for keeping me thus long in
hood) but for a juft puniſhment to thoſe Gadarene Hell : To whom Macarius faid (as he well mighe)
Owners : How ſure may we then be, that this juſt avoid Satan. I know not whether more to blame
hand of Omnipotence will not ſuffer theſe evil their Saint (if they report him right) for too much
ones to tyrannize over his choſen Veſſels for their Charity, or for too little Grace and Wit, in fo pre-
hurt? How ſafe are we, ſince their Power is limit- fumptuous an endeavour : The very Treaty was in
ed, our Protection infinite.
him Blaſphemous; the Anſwer no other than could
be expected from a Spirit obdured in Malice, and
SECT. IV.
deſperate in that obduredneſs : The truth is, he hates
us, becauſe he hated God firft ; and like che enra-
of the Knowledge and Malice of Wicked Spirits. ged Panther, tears the Picture, becauſe he cannot
reach the Perſon whom it repreſents.
HO can know how much he is bound to
He that made him an Angel tells us what he is, ſince
WH
God for Safe-guard, if he do not appre- he made himſelf a Devil, even a Man.ſlayer from
hend the quality of thoſe Enemies, the Beginning : His very Trade is Murder and De-
Ob fcientiam wherewith he is encompaſſed? Whoſe ſtruction, and his Executions unweariable: He goes
Knowledge and skill is no whic inferi- about continually like a roaring Lion, ſeeking whom
Aug. 1. 9. de
our to their Power : They have not he may devour. It is no other than a marvellous
the Name of Demons for nothing ; Myſtery of Divine State, too deep for the ſhallow-
their natural Knowledge was noe forfeited by their neſs of human Souls to reach into, that God could
Fall
, the wiſdom of the infinite Giver of it knows with one word of his powerful Command, deſtroy
how rather to turn it to the uſe of his own Glory: and diffolve all the powers of Hell ; yet he knows
However therefore, they are kept off from thoſe Di- it beſt not to do it : Only we know he hath a Ju-
vine Illuminations, which the Good Angels receive ftice to glorifie, as well as a Mercy; and that he
from God, yet they muſt needs be granted to have knows how to fetch more Honour to himſelf, by
ſuch a meaſure of Knowledge, as cannot bur yield drawing Good out of Evil, than by the amotion,
them a formidable Advantage. For, as Spirits, be- and prevention of Evil. Glory be to that infinité
ing not ſtripped of their Original Knowledge, to- Power, Juſtice, Mercy, Providence, that contrives
gether with their Glory, they cannot but know the all things, both in Heaven and Earth, and Hell,
Natures and Conftitutions of the Creatures, and to the higheſt advantage of his own bleſſed Name,
thereby their Tempers, Diſpoſitions, Inclinations, and to the greateſt benefit of his Elect.
Conditions, Faculties; and therewith their Wants,
their Weakneſs and Obnoxiouſneſs, and thereupon
SECT. V.
ſtrongly conjecture at their very Thoughts and In-
tentions, and the likelihood of their Repulſes or The variety of the Spiritual Aſaults of EvilSpirits.
Prevailings; out of the Knowledge of the cauſes of
a dependance thereon. To which, if we shallada O Melicof this hellifh mixture of Power, Skill,
, do proceed all the deadly Machina-
the improvement, which ſo many thouſand years tions of theſe infernal Spirits, which have enlarged
experience can yield to active and intelligent Spi- their Kingdom, and furniſhed the Pit of Deſtructi-
ries, together with the velocity of their Motions, on. It was a great word with the choſen Veſſel,
and the concurrent intelligence which thoſe Powers We are not ignorant of Satans Devices: O bleſſed Apo-
of Darkneſs hold with each other, we ſhall ſee cauſe itle, thy illuminated Soul which faw the height of
enough to diſparage our own Simplicity, to trem- Heaven, might alſo ſee the depth of Hell : Our
ble at our own Danger, and to bleſs God for our weak Eyes are not able to pierce fo low. That
Indemnity.
Satan is full of crafty Devices we know too well;
But if unto all theſe, we ſhall take notice of their but what thoſe Devices are, is beyond our reach:
Malice, no whit inferior to their Power, and Alas we know not the fecret projects of ſilly Men
Knowledge, we cannot but be tranſported with the like our felves: Yea, who knows the crooked wind-
wonder at our infinite Obligations to the bleſſed ings of his own Heart ? Much leſs can we hope to
Majeſty of Heaven, who preſerves us from the rage attain unto the underſtanding of theſe infernal
of lo ſpightful, cunning, mighty Enemies. Satan Plots and Seratagems : Such Knowledge is too won-
carries Hoftility in his very Name, and anſwerably derful for us, our Clew hach nor Line enough to
in his wicked Nature : Hoftility to the God that fadem theſe depths of Satan : But though we be not
made him, as the Avenger of his Sin ; Hoftility for able poſſibly to deſcry chofe infinite and hidden
his fake co the Creature, which that God made particularities of Diabolical Art and Cunning;
good: His enmity did, as himſelf, deſcend from yet our woful Experience and Obfervation hath
the higheſt, for it began at the Almighty, and re-taught us ſome general Heads of theſe miſchievous
mains as implacable as impotent.
Practices : Divers whereof I am not unwilling to
It is a bold and uncouch Story, and ſcarce ſafe to re- learn, and borrow of that great Maſter of Medita-
late, which I find in the Book of Conformity report. I tion, Gerſon, the learned Chancellor of Paris, a
Мав


Of the Evil Angels.
419

variis Diabo.
bus.
Man fingularly acquainted with Ten- inoffenſive; which by a delayed Entertainment
Gerfon de tations. One while therefore that evil prove dangerous and inflaming, another while he
one lays before us the Incommodities, over-lays the Heart with ſuch fwarms of obſcene
li tantationi.
Dangers, Wants, Difficulties of our Suggeſtions, that when it ſhould be taken up with
Callings; to diſhearten us, and draw holy Devotion, it hath work enough to repel and
us to Impatience and Liſtleſneſs; and rather than anſwer thoſe ſinful Importunities : One while, he
fail, will make Piery a colour of Lazineſs; ano moves us to an ungrounded confidence in God for
ther while he fpurs up our diligence in our World a Condeſcent, or Deliverance; that upon our dif-
Jy Vocation, to withdraw us from holy Duties : appointment he may work us to Impatience; or,
One while he hides his Head, and refrains from upon our prevailing, to a Pride, and over-weening
tempting, thac we may think our felves fecure, and Opinion of our miſtaken Faith ; another while he
flacken our care of Defence : Another while he caſts into us glances of Diſtruſt, where we have
ſeems to yield, that he may leave us proud of the ſure ground of Belief : One while he throws many
Victory : One while he tills us on to our over- needleſs ſcruples into the Conſcience, for a cauſleſs
hard task of auftere Mortification, that he may tire perplexing of it; affrighting it even from lawful
our Piery, and ſo ſtupifie us with an heartleſs Me Actions ; another while he labours fo to widen the
lancholy; another while he takes us off from any Conſcience, that even grofs Sins may paſs down
higher Exerciſes of Vertue, as ſuperfluous : One unfele : One while he will feem friendly in fug-
while he curns and fixes our Eyes upon other Mens geſting Advice, to liſten unto good Counſel (which
Sins, that we may not take view of our own; yet he more ſtrongly keeps us off from taking) for
another while, he amplifies the Worth and Actions a further Obduration ; another while, he moves us
of others, to breed in us either Envy or Deje&i- to flight all the good' Advice of others, out of a
on : One while he humours our zeal in all other perfwafion of our own Self-lufficiency; that we
vertuous Proceedings, for but the colour of one fe- may be fure to fall into Evil : One while he ſmoochs
cret Vice; another while he lets us looſe to all un- us up in the good Opinion of our own gracious
controlled Viciouſneſs, ſo as we be content to make Diſpoſition, that we may reſt in our Meaſure; am
love to ſome one Vertue: One while under the nother while he beats us down with a diſparage-
presence of Diſcretion, he diſcourages us from good ment of our true Graces, that we may be heartleſs
(if any way dangerous) Enterprizes; another while and unthankful : One while, he feeds us with a
he is apico puc us upon bold Hazards, with the ſweet Contentment in a colourable Devocion, that
contempe of Fear or Wit, that we may be guilty we may not care to work our Hearts to a ſolid Pie
of our own Miſcarriage : One while he works ſuf ty; another while, he endeavours to freeze up our
picion in Love, and ſuggeſts miſ-conſtructions of Hearts with a dulneſs and ſadneſs of Spirit in our
well-meant Words or Actions, to cauſe heart burn- holy Services, that they may prove irkſom, and
ing between dear Friends; another while under a we negligent : One while he injects lawful, but un-
pretence of Favour, he kills the Soul with Flatte- ſeaſonable Motions of requiſite Employments, to
ry: One while he ſtirs up our Charity to the pub- caſt off our Minds from due intention in Prayers,
lick performance of ſome beneficial Works, only Hearing, Meditation; another while he is content
to win us to Vainglory; another while he moves we ſhould over-weary our ſelves with holy Tasks,
us for avoiding the ſuſpicion or cenſure of Singu- that they may grow tediouſly diftaftful : One while
larity, to faſhion our felves to the vicious guiſes of he woes a Man to glut himſelf with ſome pleaſura-
our ſociable Neighbours : One while he perſwades ble Sin, upon pretence that this fatiety may breed
us to reſt in the outward Act done, as meritori- a loathing of that whereof he Surfeits; another
ouſly acceptable; another while under a colour of while he makes this ſpiritual Drunkenneſs, but an
Humility, he diffwades us from thoſe good Duties, occaſion of further Thirft : One while he ſuggeſts
whereby we might be exemplary to others: One to a Man the Duty he owes to the maintenance of
while he heartens us in evil Gettings, under pre- his Honour, and Reputation, though unto Blood;
tence of the opportunity of liberal Alms-giving ; another while he bids him to be Tongue proof,
another while he cloſes our Hands in a rigorous that he may render the Party ſhameleſs defperate
forbearance of needful Mercy, under a fair colour in evil doing : One while he allows us to pray long,
of Juſtice ; one while he incites us under a pre that we may love to hear our felves fpeak, and
tence of Zeal, to violate Charity, in unjuſt Cen- may languiſh in our Devotion; another wbile, he
ſures and violent Executions; another while under tells us there is no need of vocal Prayers, fince
pretence of Mercy to bear with grofs Sins : One God hears our Thoughts: One while, he urgeth us
while he ſtirs us up, under a colour of charitable to a bufie ſearch, and ſtrong concluſion of the un-
Caution, to wound our Neighbour with a ſecret failable aſſurance of our election to Glory, upon
Detraction; another while out of carnal Affections Nippery and unſure grounds; another while to a
he would make us the Panders of others Vices : One careleſs indifferency, and ftupid neglect of our fu-
while he ſets on the Tongue to an inordinate Mo- ture Eftate, that we may periſh through ſecurity :
tion, that many words may let fall fome Sin; ano One while flighting the meaſure of Contrition as
ther while he reſtrains it in a fullen Silence, out of unſufficient; another while working the Heart to
an affectation of a commendable Modeſty : One take up with the leaſt velleity of penitent Sorrow,
while out of a pretended honeſt deſire to know without ſtraining it to any further active degrees
ſome ſecret and uſeful Truth, he hooks a Man into of true Pennance : One while ſuggeſting fuch dan-
a buſie Curioſity, and unawares entangles the Heart gerous points of our Self-examination, that the Re-
in unclean Affections; another while, he brooks folution is every way unſafe ; fo as we muſt pre-
many a Sin with only the baſhfulneſs of Enquiry : fume upon our Strength, if we determine affirma-
One while, he injects ſuch pleaſing Thoughts of cively; if negatively, decline towards Deſpair ;
fleſhly Delights, as may at the firſt ſeem ſafe and I another while encouraging a Man by the proſpea
Ggggg 2
TOUIS
420
Of the Evil Angels.

Hift. admira.
bles. Caflide
Bodin. Dæ.
an
BE
rous event of his Sin, to re-act it; and by the hard ſingle oue that one famous Story of Magdalen de
fucceffes of good Adions, to forbear them : One la Croix, in the year of our Lord,
while under pretence of giving glory to God for his 1545. † who being born at Cordova † Sim. Gaul.
Graces, ſtirring up the Heart to a proud over-va in Spain, whether for the indigence or
luing our own Vertues, and Abilities : Another devotion of her parents, was at five
Reneyen
while ſtripping God of the honour of his Gifts by years of Age, put into a Convent of
des Relations,
a caufles Pufillanimity : One wile aggravating our Nuns : At that Age an Evil Spirit pre- Zuinger.
unworthineſs to be Sons, Servants, Subje&s, Gueſts, fented himſelf to her in the form of Theatre de
vie Human.
Alms-men of the holy and great God; another a Blackamore, foul and hidious; the
while upon ſome poor works of Piety, or Charity, ſtartled at the fight, not without much monomania
,
raiſing our conceits to a ſecret gloriation of our horror : But with fair Speeches and l. 2.
Worthineſs, both of Acceptance and Reward, and Promiſes of all thoſe gay Toys, where-
Gods beholdingneſs to us. In ſhort, (for it were with Children are wont to be delighted, ſhe was wont
eafie to exceed in Inſtances) one while caſting un to hold Society with him, not without ſtrong char-
due fears into the tender Hearts of weak Regene- ges of Silence and Secrecy : In the mean time giv-
rates, of Gods juſt Deſertions, and of their own ing proof of a notable quick Wit, and more than
finful Deficiencies; another while puffing them up the ordinary Ability incident unto her Age : ſo as
with ungrounded preſumptions of preſent Safety, ſhe was highly efteemed, both of the young Novi-
and future Glory. Theſe and a thouſand more ces, and of the aged Nuns.
ſuch arts of Deceit do the Evil Spirirs practiſe No ſooner was ſhe come to the Age of twelve or
upon the poor Soul of wretched Man to betray it thirteen Years, the then Devil folicits her to marry
to everlaſting Deftrudion : And if at any time, with him, and for her Dowry, promiſes her that
they shall pretend fair Reſpects, it is a true obſer- for the ſpace of thirty Years, ſhe ſhall live in ſuch
vation of a ftri& Votary ; That the Devils of Con- fame and honour for the opinion of her Sancticy,
folation, are worſe than the Afflictive. O my Soul, as that the ſhall be for that time, the wonder of all
what Vigilance can be ſufficient for thee, whilſt thou Spain. Whilft this wicked Spirit held his unclean
art fo befet with variety of contrary Temptations. Converſation with her in her Chamber, he delegates
as in de
another of his helliſh Complices, to ſupply the place
SECT. VI. don Brand form of his Magdalen in the Church, in the
Of the Apparitions and aſſumed ſhapes of Evil Spirits.
Cloiſter, in all their Meetings; nor without mar-
velous appearance of Gravity, and Devotion; diſ-
Eſides theſe mental and ordinary Onſets, we cloſing unto her alſo, the Affairs of the Worid a-
find when theſe malignant Spirits have not abroad, and furniſhing her with ſuch Advertiſe-
be quo ftruck, for a further Advantage, to ments, as made her wondred at; and won her the
cloath themſelves with the appearan- Reputation, not of a holy Virgin only, but of a
gloriofa
forma, dia-ces of viſible ſhapes not of meaner Propheteſs. Out of which height of Efima ion,
demate gem- Creatures only, but of Men, both liv. although ſhe was not for years capable of that
meo & au. ing and dead; yea, even of the good Dignity, ſhe was by the general Votes of the Sifter-
reo redimi-
red Angels themſelves. It were ea fie to hood choſen unanimoully, to be the Abbeſs of
tus, veſte re-
gia indutus, write Volumes of their dreadful and, thar Convert: Wonderful were the feats which the
apparuit illufive Apparitions ; others have done then did : The Prieſt cries our in his Celebration,
it before me, my Pen is for other uſe : chat he miſſed one of the holy Hoſt, which he had
canti, ſe
The times are not paſt the kin of our Confecrated; and lo, that was by her wonted An-
Chriſtum di-
cit, cui poft Memory, ſince the frequent (and in gel, inviſibly conveighed to holy Magdalen : The
filentium ali- ſome part true) reports of thoſe fami- Wall that was betwixt her Lodging and the Quise,
quod fanctus: liar Devils, Fayries and Goblins, where-
at the elevation of the Hoſt, clave alunder, that
Ego Chri-
ftum niſi in
with many places were commonly holy Magdalen might ſee that facred Act : And
illo, habiq; haunted; the rarity whereof in theſe (which was yee more notorious) on folemn Feſti-
formaq; gua latter Times, is ſufficient to diſcry the vals, when the Nuns made their Proceſſion, Mag-
paffus eft, ni difference betwixt the ſtate of igno- dalen was in the fight of the Beholders, lift up from
mata proferant Superftition, and the clear light the Earth, the height of three Cubits
, as if the
rentem, ve 19 of the Goſpel : I doubt not but there ſhould have been rapt up to Heaven : And fome-
nifle non cre. were many frauds intermixed both in times, while bore in her Arms, a liccle Image of
dam; hince the acting, and relating divers of theſe the Child Jeſus, new born and naked, weeping
narravit Sul. Occurrences; but he that ſhall detract (like a true Magdalen) abundantly over the Babe;
pitio Marti- from the truth of all, may as well de her Hair ſeemed by Miracle, ſuddenly lengthned
nus ipſe, ut- ny there were Men living in thoſe ſo low as to reach unto her Ankies, for the cover-
fos Ages before us : Neither can I make ing of the naked Child: which ſo ſoon as ſhe had
idem Sever.
Sulp invita queſtion of the authentick Records of laid aſide that dear Burden, re urned ſuddenly to
Martini the * Examinations, and Confeffions the wonted length: Theſe and many other she like
Bodin Dæ. of Witches and Sorcerers, in ſeveral Miracles, made her fo famous, that Popes
, Empe-
monomania,
Regions of the World, agreeing with rors, the Grandees of Spain wrote to her, befeech-
ubique.
the cruth of their horrible Pacts with ing her in their Letters to recommend their Affairs
Satan, of their fet M erings with Evil Spirits, their to God in her powerful Devotions, and in requiring
be Atly Homages and Converſations; I ſhould hate her Advice and Advertiſements in matrers of high
to be guilty of ſo much Incredulity, as to charge Importance; as appeared afterwards, by the Letrers
for many grave Judges and credible Hiftorians with found in her Cabinet. And the great Ladies of
Lies. Amonga fuch faſtidious choice of whole dry Spain, and other parts would not wrap their new-
faces of volun.inous Relations, I cannot forbear to born Infants in any Clouts or Swadling baids, bue
fuch
Diabolus
Marcin pre
refert idem
35.

Of the Evil Angels.
421
ſuch as the facred Hands of Abbeſs Magdalen had as of the ſhape of a Lamb to Clement, or an Hare
fi ft touched and bleſſed : All the Nuns of Spain to Euftace, or a Dove to Gummarus; whereas the
were proud of ſo great an honour of their Order, Evil put themſelves into the forms of deformed
and ſuch miraculous proofs of their Sanctity. Ac Men, or of harmful, and filthy Beaſts: As of a
laſt it pleaſed God to lay open this notable fraud Goat to the Aſſembly of Witches ; of Hogs in the
of the Devil; for Magdalen after thirty years ac Churches of Agatha prophaned by the Arrians; of
quaintance with this Paramour, having been Ab. Serpents, Dragons, Toads, and other loathſom and
beſs now twelve years, began to receive fome re terrible Creatures, to St. Hilary and Anthony, as A-
morſe of her former Prađices; and growing to a thanafius and Hierom (in their fuppofitious Relations)
deteſtation of her horrible Society with that evil have reported. And that if at any time he take
Spirit, found means freely to diſcover to the Vifi upon him the ſhape of a Man, yet it
tors of her Order, all the whole Carriage of this is with ſome notable Defect, and in- Eft hæc res
abominable and prodigious Wickedneſs
. Although congruity of Limbs ; as with a right mirabilis
fome credible, wife, and learned Perſons have re- Fooc cloven, or with a whole Hoof; ples vuite de
ported, that ſhe, perceiving the Nuns to have taken never intirely human : When we fee mones utro-
fecret notice of her foul Pranks, Telt ſhe ſhould run that the very glory of Angels eſcape que pede hu.
into a deferved Condemnation, did (under the fa. not their Countertaifance. We know mano ullibi
vour of thoſe Laws which give Pardon to ſelf-ac how eafie it is for the Almighty to or- appareide
culing Offenders) voluntarily confeſs her monſtrous dain ſome ſuch Mark to be fer upon the Ang Ser. 9.
Villany and Impiery. This Confeffion blanke ma falfe ſhapes of Evil Spirits, for their bet-
ny of 'her Favourers and Admirers; and feemed ſo ter Diſcovery : but why fhould we rather ſuppoſe this
ftrange, that it was held fir not to believe it, with to be done in the caſe of Human Bodies, than of
out ftrict and legal Examinations, and Proceedings : Heavenly Angels? Why more in the reſemblance of
Magdalen was cloſe impriſoned in her Convent; Men than of all other Creatures, once their deceit
and being called to queſtion, confeffed all this my may be no leſs dangerous in either?
ſtery of Iniquiry: Yet ſtill her Moore continued his But as for theſe viſible Devils, they are in theſe
Illuſions : for, whilft ſhe was faſt lockt up in her days very rare; and where they have appeared,
Cell, with a ftrong Guard upon her Doors; the have wont to work more affrighe than fpiritual Pre..
Nuns were no ſooner come into the Quire, towards judice. Evil Spirits are commonly moft pernicious
Morning, to ſay their Martins ; than chis Depury to the Soul, when they are leaft
" ſeen ; not caring
apparition of Magdalen, took up her wonted Stall
, ſo much for our Terror, as our Sedudion. O God
and was ſeen devoutly tofling her Beads amonght they are Crafty, but thou art Wiſdom it felf; they
her Sifters; ſo as they thought the Viſitors bad fure are Malicious, but thou art Goodneſs : Let thy
ly freed her of the Crimes objected, upon her vehe- Goodneſs and Wiſdom ever prorect and fafe-guard
menc Penitence : Bur hearing that Magdalen was us; fo ſhall we be, not more wretched, and unſafe
ſtill faſt caged in her Priſon, they acquainted the in our felves, than we ſhall be in thee, ſecure and
Viſitors with whar they had ſeen the Morning be- happy.
Pro
69 bo
fore: Who upon full Examination found, that the
157900 Isaidcico esibam
had never lookt out of the Doors of her Goal. The ansigen
SECT. VII. paggA ed yd
Proceſs was at laſt ſent up to Rome, whence, ſince
2nd
Vibro na isdw
the Confeffion was voluntary, she had her abſolu-is no The Vebemence of Satans laßt Conflicts. Allaqe
tion. A Story of grear note and uſe for many Oczuciding
229 yaitu
cafions, and too well known to the World, to ad.THefe Spirits (becauſe ſuch are neither capable
mit of eicher denial or doubt, and ratified, as by of Sleep or Wearineſs; as they are therefore
the known conſent of the Time, ſo by the faithful ever buſie, and reſtleſs in their Aſſaults, ſo their laſt
Records of Zuingerus, Bodin, Reney, Gaulatius. Lord Conflicts uſe to be moft Vehemenc, whether it be
God! What cunning Conveyances are here of the for that, now, the Soul is pafling out of their reach,
foul Spirit ? What ſubtle Hypocriſe? What power as we find they did moſt tear and torter the Demo-
fulllufions ? Enough to make Sanctity it felf ſuf niack, when they faw shemſelves upon the point
pected; enough to ſhame the pretence of Miracles : of their Ejection : Or whether it be for that the
He can for an advantage be an holy Nun, as well painful Agonies of Death yield them more hopes of
as an ugly Moor; he can be as devout at Martins, Advantage ; ſince the Soul
, whilft it is ftrugling
Sacraments, Proceffions, as the beſt : What won with thoſe laft Pangs, muft needs have her Powers
der? When he can ar pleaſure counterfeit an An- diſtracted in her Reſiſtances. Cruelty where it would
gel of Light? Ia that glorious form did he appear prevail, will be ſure to lay moſt load upon the
to Simein Stilites of old, to Girtrude of Weſtphalia, weakeſt : Hereupon it is, that holy Men have been
not without the entertainment of her Joy and De moſt careful to arm themſelves ftronglieſt againſt
vocion ; oil Hermanus of Arnsburgb deſcryed the thoſe laft Onfers : And to bend all the forces of
fraud, and taught her to avoid it by a means no their Souls upon their fafe Diſſolution: The holy
leſs advantagious to that ill Spirir, than her former Siſter of S. Bafil, and Melania, whom S. Ferom mag-
Devotion : Yea, yet higher, to Pachomius, and to nifies for their Sanctity, befeech God with great
Valens the Monk, as Palladius reports, he durft appear fervency, that thoſe envious Spirits may not bin-
and call for Adoration, and had it, under the form der them in their laft Paffage: And devout Bernard
of the Lord of Life, bleſſed for ever
.
to the fame purpoſe, when he drew near his End,
How vain is the obſervation of thoſe Authors, fues to his Friend for his earneſt Prayers, that the
who make this the difference betwixt the Appari- Heel of Life might be kept ſafe from the Serpent,
tions of good Angels and evil : That the Good make fo as he might not find where to fix his Sting.
choice of the ſhapes, either of beautiful Perſons, or Hence it is that in former cimes, good Souls have
of thoſe Creatures which are clean and hurtleſs ; / been ſo provicent to hearten themſelves againft
76039Via OVS
the
21

FSN
422
Of the Evil Angels.
WE
SO
mar
the faint Pulls of their Death-beds, with that [vi-vours from him for their bodies : Let us that defy
riacum facrum) the ſtrongeſt Spiritual Cordial of the che Author, abhor the Courteſy. Mine Enemy
Bleſſed Euchariſt
, which hath yielded them ſuch offers me a rich Garment; I know it is poiſon d,
Vigour of Heavenly Conſolation, that they have elſe he would not give it me: Shall I take it be
boldly defiled all the powers of Darkneſs, and, in cauſe it is rich, or refuſe it becauſe it is infectious
ſpight of all chofe Aſſaults, have laid themſelves Let me be fick, rather than receive Help from ſuch
down in Peace.
Hands: Let my Goods be loſt rather than my Soul
O God, I know Satan can want no Malice nor hazarded : Let me die rather then owe my Life to
Will to hurt; I ſhould be his, if I look'd for Favour my Maker's Enemy.
from him; he muſt and will do ſo much of his worſt
to me, as thou wilt permit: Whether thou wilt be
SECT. IX.
,
be done: O lead me not into Temptation, and How we are to proceed againſt Evil Spirits.
when thou doeft lo, fhew thy ſelf ſtrong in my
Weakneſs; arm me for my laſt Brunt, ſtand by me TE may not yield to that Evil one : Our next
in my laſt Combar, make me faithful to the Death, Thought muft be how to oppoſe him :
that thou may'ít give me a Crown of Life. Our skilful Leader hath preſcrib'd a Spiritual Pano-
M door brol die ply, both for Defence and Victory; the Helmet of
SECT. VIII. to said
Salvation, the Breaft-plate of Righteouſneſs, che
10
Girdle of Verity, the Sword of the Spirit ; and,
Of our Carriage towards Wicked Spirits, and the ways above all, the Shield of Faith, wherewith we may
of our Prevalence againſt them.
be able both to quench and beat back the fiery Darts
be
of that Wicked one. Theſe, well put on, and well
VE have ſeen what the Carriage of the Evil manag’d, ſhall both ſecure us, and foil out Adver-
Spirits is to us; it were fit we ſhould ask fary. But the Art of repelling ſeveral Temptations
in what Terms we muſt ſtand towards them : That is a long Work, and worthy of a juft Volume :
we muſt maintain a perpetual Hoftility againſt them, How we ought to deal with Evil Spirits in their
cannot be doubted; and whatever Ads may tend to- bodily Apparitions and Poffeffions, may be feaſon-
wards the ſecuring of our ſelves, and the abating of the able for our prefent Enquiry. Whereas then, there
Kingdom and Power of Darkneſs, thoſe muſt be ex- is pretended to be only a double way of proceeding
ercis’d by us to the uttermoft. Juſtly do we ſcorn to for their Ejection; the one by Pact, the other by
be beholden to that deadly Enemy, in receiving Cour-Command : As the former is diſclaim'd by all Faith-
tefies from him. Favours from fuch Hands, are both ful Chriftians; fo the other is want to be challeng'd
Sins and Curſes. He that can ſo eaſily transform and practis’d by ſome who lay no ſmall claim to
himſelf, will ſeem to do good : What Cures doth he Holineſs: This we call Exorciſm, or Conjuration ;
often work? What Diſcoveries of Thefts? What a Courſe ſo well approv'd of the Churches of the Ro-
Remedies of Diabolical Operations and Poffeffions, man Correſpondence, as that they make this Office
by the Agency of Witches, Wizards, Magicians ? one of the Seven Stairs, whereby they aſcend to
What an ordinary Traffick doth he hold of Charms, their higheſt Order : But fo dil-reliſh'd by us, that
Spells, Amulets ? Ignorance and Superſtition are we ordinarily place Conjurers in the ſame rank of
willing enough to be befriended by ſuch pernicious Sorcerers and Profeſſors of the black and damn’d
Helps, whereby that fubtle Spirit both wins and Arts; altho', indeed, upon a ſtrict Inquiſition, we
kills the Soul, whilft he cures the Body. It is not ſhall find them far different, for Conjuration, or
eaſy for a Man, where he receives a Benefit, to Exorciſm, implies a kind of Force and Violence;
ſuſpect an Enmity ; but, withal, it is no leſs than whereas thoſe that are in League with Satan, go
Stupidity, when we find a good turn done us, on as upon a Ser Match, in a way curſedly ami-
not to enquire whence it came; and, if we find it cable : This latter is heinoufly finful, as being di-
to proceed from a miſchievous Intent of further rectly againſt the Divine Law, and a profeſs'a AF-
Hurt, not to refuſe it. That there have been Diſeaſes front to the Majeſty of God; the former unjufti-
remedy’d, Wounds heald, Blood ftanchd, Thorns fiable, as being without Divine Warrant. It is
pluck'd out, Serpents ftupify’d, Winds procur’d by moſt true, that
the Diſciples of Chriſt, and their
Charms, is ſo notorious, that whoſo would doubt Primitive Succeſſors, ejected Devils by Command,
of it, ſhould make himſelf a Wonder of Incredu- and could rejoyce to ſee thoſe Evil Spirits ſubjeđed
lity ; Now then by what Power do we think theſe to the over-ruling Charge; but, withal, the fame
things done? Natural ic cannot be, for there is no Perſons heald all Diſeaſes, were perfect Poiſon-
fuch Efficacy in Words or Characters, (being but of proof, ſpake divers Languages: Why ſhould any
meer Device and arbitrary Impoſition) as may pro- in theſe latter Times challenge a Right of Succef-
duce real Effects. Preternatural then it muſt be ; fion in one of theſe, and not claim it in the other :
and, if ſo, then either Divine or Diabolical. Of All theſe were given with one and the ſame Ereath,
God it cannot be; Where hach he given warrant continu'd by the ſame Power ; callid in and ſtinred
to any ſuch Practice, where any Promiſe to concur by the ſame Providence, with their Fellow-Miracles:
with it? Nay, how oft hath he teſtify'd his Pro And if ftill this Privilege were ordinary left in the
hibitions, and Deteſtation of theſe Courſes? Needs Church, it were not a Work for Puiineſs and Now
muſt it cherefore be by Devilliſh Operation; whoſe vices, but for the greateſt Maſters, and moſt learned
Agents, Witches and Sorcerers are ; and whoſe and eminently-hóly Doctors, which the Times can
Means of working are theſe ſuperſtitious Inventions ; poffibly yield: And if this were really done, as is
which, by a ſecret Compact, receive their Force commonly vaunted by them, yer with how much
and Succeſs from thoſe Infernal Powers. Ler thoſe, difference from the Apoftolick Practice and Iſſue?
then, that have given to Satan their Souls, take Fa. With them of old, there was no more but a Word
of

Of the Evil Angels.
423
of Command, and an inſtant Ejection : Here what any Third Place or Condicion, let them take thought
a world of Buſineſs? What Sprinkling? What Cen- that believe it ; For me, I muſt profeſs I never ſaw
fing? What Bleſſings of Herbs, and other Ingre- any Colour of Ground for it in the Sacred Oracles
dients of Suffumigation? What Variety of direful Ce of God, and ſhall not eaſily believe that a Truth
remonies? And, when all is done, the Succeſs ſhuts mainly importing us, would have been conceald
up no otherwiſe than in juſt Suſpicion or Cenſure.
from our Eyes.
Nor that free Scope is given in theſe laſt Times, Wo is me, what a doleful, what a dreadful
without any Check to the Tyranny of Evil Spi- Spectacle is this which is now preſented to my Soul?
ries: The good Providence of the Higheſt hath not the Burning Topher, the Bottomleſs Pic, the Lake
left us unfurniſh'd with Means of our Freedom and of Fire and Brimitone, che Region of Horror and
Deliverance ; whilſt we can pray, we cannot be Death; wherein there is che Perfection of all more
remedilefs : When the Diſciples Power ftuck at the chan conceivable Anguilh, che full Confummarion
Difpoffeffion of a Demoniack, they heard from of the Divine Vengeance to Sinners, Exquifireneſs,
our Saviour, this kind goes not our by Fafting and Eternity of Torment, Diſpair and Impoflibility of
Prayer. Whence it is plain, that as there are fe. Releaſe, or latermillion, perpetual dying, pe petual
ral kinds of Devils, one worſe and more powerful living in a Death that can never end. How are
than another, ſo the worſt of them are to be van my Thoughts at a loſs in this place of Confuſion?
quilh'd by Prayer, ſharpen'd with Abſtinence. What Whether ſhall I more tremble, O God at the Con-
a difference then there is of Times and Means ? fideration of thy terrible Juſtice, or be ſwallow'd up
Ac the firft it was a greater Work to diſpoffefs De- with Aſtoniſhment of theſe infinite and intolerable
vils by Prayer and Faſting, than by Command : Sufferings ? I ſhould not know thee, if I did not,
Now it were far greater to do it by a mere Command, with holy Cbryfoftom, believe, that the utter Loſs of
than by Prayer and Faſting : That which was then thy Preſence alone, is as a thouſand Hells: To be
ordinarily done, were now ftrangely miraculous; and for ever baniſh'd from thy Sight, in which is the
that which is in the ordinary Courſe now, was then Fulneſs of Joy, what can it be leſs than Fu neſs of
rare and unuſual: The Power of an adjuring Com- Torment? But alas, this is far from a meer Apfence.
mand, we fee ceas’d; the Power of fervent Prayer can The very sin of the Damned is no ſmall part of
never be out of Date. This, and this only, is the Re- their Hell, for as all their Powers, Parts, Facu ties,
medy of both bodily and mental Poffeffion: Thus, if are as ſo many Subje&s of their inſupportable Pain
we will reſiſt the Devil, he ſhall flee away from us : and Torture, ſo out of that inſufferable Extremity,
Upon the Ground of this Scripture it was (as my ſelf they conceive a deſperate Indignation, and Hatred
was Witneſs) that in our Age, Mr. Dayrel, a godly and againſt God; not as he is in himſelf infinitely good,
zealous Preacher, undertook, and accordingly (thro' (for Goodneſs can be no Object of Hare) but as he
the Bleſſings of God upon his faithful Devotion) is to them, a ſevere (cho' moft juſt) Avenger of
perform'd choſe famous Ejectments of Evil Spirits Sin; to which is ever added a Will obſtinately
both at Nottingham and Lancaſhire, which exercis'd fix'd in Evil; whilſt they were in their way, they
the Preſs, and rais'd no ſmall Envy from the Gain were in a poſſibility of Reclamation, now that they
ſayers : In ſhort, all that we have to do concerning are (in termino) they can be no other than chey
Malignant Spirits, is, to repay them with Hatred, are: As therefore the Glorify'd Souls are in a Con-
to perſuade our Hearts of their continual dogging dition like to the Angels of Heaven, ſo the Damned
of us for Miſchief, to arm our felves with conftant are in the State of Devils, not more capable of avoid-
Reſolutions of Refiftance, diligently to watch the ing Torment chan Sin, equally reſerv'd in everlaſting
ways of their Temprations, to keep the ſtrongeſt Chains of Darkneſs to the Judgment of the Great
Guard upon our weakeſt Parts, to forcify our felves Day. When (wo is me) that which feem'd little
by our faithful Prayers, and by the vertue of our leſs than infinite, ſhall yet receive a furcher Aggra-
Faith to make him ours, who is able to ſtrengthen vation of Pain and Miſery, when the Addition of
us, and to make us more than Conquerors.
the Body ſhall give a further Extent to this wo-
SECT. X.
ful Torment, without all poſſibility of Releaſe for
ever. Alas, what Anguih do I feel in my ſelf, te
Of the woful Eſtate of the Souls of the Damned.
ſee the Body of a Malefactor flaming at a Stake; and
yet this is but the Act of a few Minutes ; for the
T is not for our Diſcourſe to ſever thoſe whom Air ſo vehemently incended, inſtantly ſtops the Pal-
the Divine Juſtice will have put together : fage of that free Breath, which ſhould maintain
Devils and Damned Souls. There is none of thoſe Life, and the Fleſh, by Oppoſition of that com-
Evil Spirits which doth not (wherefoever he is) buſtible Matter which encompaſſes it, is ſoon turnd
carry his Hell about him; yet, doubtleſs, there are into dead Cinders: But I could conceive of a Body
Degrees of their Torture : Art thou come to torment frying a whole Day in a continual Flame; Lord,
us before our time, ſaid thoſe Devils to our Bleſſed how ſhould I be affected with the fad Compaflion
Saviour; and how do they beg not to be command of that intolerable Torment, and burn inwardly
ed to the Deep? Reprobate Souls are no leſs Part with the Senſe of another's Pain? But co think of a
ners of their Pain, than Objects of their Fury. No whole Year's broiling in ſuch a Fire, how can it buc
fooner is this living Spirit of ours diſlodg’d from the turn our Bowels within us? What then, Oh what
Body, then it is preſented, as in a privy Seſſions, to is it to conceive of lying in a Fire more intenſe
her Judge ; from whom ſhe receives a ſpeedy Doom than Nature can kindle, for Hundreds, Thouſands,
of Life, or Death: The Sentence is inſtantly ſe. Millions, yea Millions of Millions of Years, yea,
conded with an anſwerable Execution. The Good further beyond theſe chan theſe are beyond a Mio
Angels are glad Actors in the happy Inſtalment of nute of Time to all Eternity? where (beſides the
the Juft, in their Glory: The Evil Angels ſeize up- Indurance) every thing that makes towards the
on the guilty Soul, and drag it to their Hell: For ! Mitigation of other Pains, adds to theſe. Here is
Society
IT

424
Of the Evil Angels.
Society of Tortures, but ſuch as tortureth more :
it : Think of him as with thee, as in thee, as every
Thoſe perpetual Howlings, and Shriekings, and where. Do thou therefore ever acknowledge him,
Wailings, of ſo many Millions of the Damned, ever adore him, as ever enjoy him, ever be ap-
were enough to make the Place an Hell even to him proved of him: See him from whom chou canſt
that ſhould be exempted from thoſe Sufferings : not be bid : Rely on him without whom thou canſt
Here is ſome glimpſe of Knowledge of the Bleſſed not fubfift: Glorify him without whom thou canſt
Eftate of Glorify'd Souls; enough to heighten their not be happy.
Envy, enough to perfect their Torment; even as Next as thoſe that have their Celeſtial Life and
Meat is ſet before that Man which is doom'd to Being, by, from, and in him, wonder at the glo-
famiſh : In ſhort, here is exquiſite Diſconfolateneſs, rious Hierarchy of the Heavenly Angels, bleſs him
gloomy Darkneſs, extreme Horror, Pain infuffera- in their pure and ſpiritual Nature, in their innume-
ble, hideous Ejaculations, utter Hopetefneſs, vex- rable Numbers, in their mighty Power, in their
ing Indignation, furious Blaſphemies, infinite Do- excellent knowledge, bleſs him in their comely
lour and Anguilh, without Relaxation, without Orders, in their Divine Offices, in their beneficial
Pity, without Pollibility of Remedy, or Eafe or Employments, in their gracious Care and Love of
End. How can it be otherwiſe? O God, if thy Mankind : And (ſo far as weak Fleſh and Blood
Mercy have prepar'd ſuch an Heaven for thy poor may with pure and majeſtical Spirits) converſe with
Servants, whoſe very beſt Works, for their great them daily, entertain them, for thou know'ft they
Imperfection, deſerve nothing but. Puniſhment, are preſent) with awful Obſervances, with ſpiritual
what an Hell hath thy Juſtice provided for thoſe Allocutions ; ask of thy ſelf how pleaſing thine
Enemies of thine, that wilfully deſpight thee, and Actions are to them ; receive from them their holy
offend of malicious Wickedneſs! How infinitely art Injections ; return to them (under thy God) thị
thou more juſt than Sinners can be miſerable ! thankful Acknowledgements; expect from them a
But it is enough, O my Soul, to have look'd into gracious Tuition here, and an happy Tranſportation
the Pit ; enough to make thee to lament the woful to thy Glory
Condition of thoſe that are there ſhut up; enough After chefe repreſent to thy ſelf the Bleſſed Society
to warn thee to avoid thoſe finful Ways, that lead of the late Charge, and now Partners of thoſe Hea-
down to theſe Chambers of Death; enough to venly Angels, the Glorify'd Spirits of the Juft: See
make thee think no Tears can be fufficient to be the Certainty of their immortal Being in the State
wail the deſperate Careleſneſs of wretched Sinners, of their Separation ; ſee them in their very inftant
that run on in a known Courſe of Wickedneſs, with of their parting bleſſed with the Viſion, with the
out any regard of an enſuing Damnation : Alas, Fruition of their God; ſee how they now bathe
(ſo as they are bewitch’d) they have not the Grace themſelves in that Celeſtial Bliſs, as being ſo fully
to picy themſelves, and to foreſee the Danger of their fated with Joy and Happineſs, that they cannot ſo
own utter Perdition; which, if they could but look much as deſire more ; ſee them in a mutual Inter-
into, they would be ready to run mad with Hor- knowledge, enjoying each other's Bleſſedneſs; fee
ror: Poor Souls, could they but recover their Rea- the happy Communion which they hold with their
fon, they would then think, if a thouſand Days warfaring Brotherhood here upon Earth, whoſe
Pleaſure cannot weigh with one Hour’s Torment, Victory and Conſummation they do, in a genera-
why do I buy one Hour's Pleaſure with the Tor-lity, ſue for to the Throne of Grace : Foreſee them,
ment of more than ten thouſand Ages? How do I laſtly, after a longing Defire of meeting with their
dare to dance for a few Minutes upon the Mouth old, and never forgotten Partner, joyfully re-united
of Hell, with the Peril of an Everlaſting Burning to their now.glorify'd Bodies, and employing their
Surely, Infidelity had not rob’d Men of their Eternity of Life in continual Hallelujahs to him
Wits, they could not reſolve to purchaſe the mo- that fits upon the Thronė. Take up thy reſt here,
mentary Pleaſures of Sin with ſo dreadful and eter-O my Soul, for ever, but do not as yet thus end thy
nal Damnation.
Proſpect : It is good to thee to know worſe Things.
If in Paradiſe the Tree of the Knowledge of Good
SECT. XI.
and Evil were forbidden to our Firſt Parents, the
A Recapitulation of the whole Diſcourſe.
Act of the Knowledge of both is not forbidden to
us : Even to know Evil in Speculation, may avoid
ND now, what is to be done? Surely, as the Knowledge of it in a woful Experience. See
ſome Traveller, that bath with many weary then, O my Soul, the beſt Creature falleth from Good
Steps paſi’d thro' divers Kingdoms and Countries, into Evil; in chuſing it ſee him, by miſ-inclining
being now return'd to his quiet Home, is wont to his own Will, apoſtarizing from bis Infinite Creator,
ſolace his Leiſure, by re-calling to his Thoughts aand hurſd down head-long from the height of Hea -
fhort mental Landskip of thoſe Regions thro' which venly Glory to the bottom of the nethermoſt Hell:
he hath journey’d; here conceiving a large Plain, See the irrecoverable Condition, and dreadful Num-
there a Lake; here a Track of Mountains, there a bers of thoſe precipitated Angels : See their formi-
Wood; here a Fen, there a City ; here a Sea, theredable Power, their implacable Malice, their mar-
a Defart : ſo do thou, O my Soul, upon this Voy- vellous Knowledge, Craft, Skill, to do Miſchief;
age of thine thro' the great Inviſible World; be their perpetual Machinations of our Deſtruction,
think thy ſelf of what thou haft ſeen, and fo abridge eſpecially in their laſt Affaults: See their Counter-
this large Proſpect to thy felf, as that it may never faiſance in their glorious and feemly-holy Appari-
be out of thine Eye. Think firſt, that whatſoever ons, for a ſpiritual Advantage; and when thou haft
thou ſeeſt, thou canſt not look beſides the Inviſible recollected thy ſelf to a Reſolution of Defiance,
Majeſty of thy God; all this Material World is his, unweariable Rehiſtance, caſt thine Eye upon the
he is in all, rather, all is in him ; who fo compre- deplorable Condition of thoſe Damned Souls, whom
hends this Univerſe, that he is infinitely without they have either betray'd by their Fraud, or by
their

A

A Recapitulation of the whole Diſcourſe.
425
N
their Violence maſter'd : And whilft thou doft bleſs Proſpects of another World; And certainly if we
and magnify the Divine Juſtice in their deſervd fhall be able fo to withdraw our felves from our
Torment, ſpend thy Tears upon thoſe who would Senſes, that we ſhall fee, not what we fee, but what
needs ſpend their Eternity of Being, in weeping, we think, (as it uſes to be in the ſtrong intentions
wailing, and gnaſhing : And, laſtly, rouze up thy of the Mind) and ſhall make earthly Things, not
ſelf in the Moment of thy remaining Life, unto all as Lunets, to ſhut up our Sight, but Spectacles to
careful and fervent Endeavours to ſave thy felf, tranſmit it to ſpiritual Objects; we ſhall lead a Life
and co reſcue others from this fearful Damnation. as far removed from thoſe Beaſts which we ſee as
near approaching to thoſe Angels whom we con-
SECT. XII.
verſe with, and ſee not.
Neither ſhall it be enough for us to know an In-
The Compariſon of both Worlds : And bow our Thoughts viſible World, as to conſider that all we fee, is the
and Affections pould be taken up with the Inviſible leaſt part of what we fee not ; unleſs we be ſo af-
World.
fected to the unfeen World, as we ought: It is not
Knowledge that muſt ſhew us how to be Chriſti-
OW then, having taken a view of both ans, but it is our Affection that muſt make us fo :
Worlds; of the material World, by the Eyes In the acknowledgment therefore of an Inviſible
of Senſe and Reaſon; of the Inviſible by the Eyes Glory, and Infiniteneſs, our Hearts muſt be ever
of Reaſon and Faith; I cannot but admire God in taken up with a continual Awe and Reverence. If
both, and both of them in God; but the Inviſible fome great Prince ſhall vouchſafe to let me be ſeen
ſo much more, as it is infinitely beyond the other : of him, aichough he pleaſe to keep himſelf unſeen
For God himſelf is the World of this World : of me; and ſhall only (according to the State of
Whom whilft in the material World we admire in ſome great Eaſtern Monarchs) ſpeak to me behind
his Creatures, in this immaterial we admire in him a Vail
, or Traverſe ; or (as the great Prete of the
felf. Now himſelf muſt needs be infinitely more South had wont to grace Ambaſſadors)
wonderful than many Worlds (if ſuch there were) ſhew me only fome part of his Leg, Jo Leo Africk
of thoſe Creations that ſhould proceed from him. ſo as that I may underſtand him to deſcr. Afr.
As for the parts of the created, but Inviſible be preſent; I ſhould think it concern'd
World, it muſt needs be ſaid, the lightſom part of me to carry my ſelf in no leſs ſeemly faſhion to-
it hath more Glory, than any piece of the materi- wards him, than if I ſaw his Face, for his fight of
al World can be capable of : On the contrary, the me, calls for a due regard from me, not my fight
dark and privative Region of the Inviſible World, of him : Since therefore we have fo certain Demon-
hath infinitely more horror than the other: For ftrations of the undoubted preſence of God and his
what is the worſt and moft diſconfolate darkneſs of holy Angels ever with us, (though not diſcernable
this viſible World, but a privation of the Light of by our bodily Eyes) with what Fear and Trem-
the Sun; which yet can never be fo abſolute, as bling, with what Reverence and Devotion ſhould
to exclude all imperfect diffuſion of thoſe inſenſible we always ftand, or walk before them? Making
Glimmerings; whereas the darkneſs of this ſpiritual it our main care to be approved of them, to whom
World is an utter privation of the fight of God, we lie no leſs open than they are hid to us. As
joyned with an unconceiveable Anguiſh. Even in for the glorified Saints of God, who are gone before
Nature Spiritual Effences muſt needs be more ex us to our Home; with what fpiritual Joy ſhould
cellent than Bodily, and of only Spirits it is, that we be raviſhed at the conſideration of their bleſſed
the Inviſible World confifteth : Beſides, what vani Condition? Who now have attained to the end of
ty and inconſtancy do we find every where, in this their Hopes, Glory and Bliſs without end; ever
material and elementary World? What Creature is ſeeing, ever enjoying him at whoſe right Hand are
there which doth not exchange Life for Death ? pleaſures for evermore ; how ſhould we bleſs God
Being for Diſſolution? Sanity for Corruption? What for their bleſſedneſs, and long for our own.
Uproars do we find in the Air ? What Commoti Laſtly how ſhould our Joy be feaſoned with a
ons and Turbulencies upon Earth? The beſt State cautious Fear, when we caſt our Eyes upon thoſe
of Things is an uncertain Viçilfitude; the worſt, Objects of Dread, and Horror, the Principalities
certain Deſolation, and Deſtruction : Whereas, the and Powers of Darkneſs, not ſo confined to their
Inviſible World is ſetled in a firm and ſteady Im- Hell, as to leave us untempted, and increaſing their
mutability: The bleſſed Angels and Souls of the Sin and Torment by our Temptation?
Saints being ſo fixed in their Glory, that they are How ſhould our Hearts bleed with Sorrow, and
now no more capable of Alteration. In ſhort, he Commiſeration of thoſe wretched Souls, which we
that ſaw both Worlds, ſhuts up all in one word ; | fee daily intangled in the Snares of the Devil, and
the things that are ſeen are Temporal, the things captivated by him at his will here on Earth, and
that are not ſeen Eternal.
frying under his everlaſting Torments in the pit of
As then, I can never open my bodily Eyes, but Hell?
I ſhall ſee the material World, and I hope, I ſhall How ſhould our Hearts be pre-poffeffed with a
never ſee it, but I ſhall praiſe the Power and Wif- moft earneſt and vigilant care to reſiſt all the dan-
dom, and Goodneſs of the infinite Creator of it; gerous aſſaults of thoſe wicked Spirits, and to pre-
fo fhall it be one of the main cares of my Life, to vent the peril of our own like woful Deftru&ion?
bleſs the Eyes of my Soul, wich the perpetual view If we ſhall make this uſe of our being in this viſia
of the Spiritual and Inviſible World : Every A&ti- ble World, happy are we that ever we came into
on, every Occurrent ſhall mind me of thoſe hidden it, more happy in our going out of it: For having
and better Things : And I ſhall fo admit of all thus ufed it, as if we uſed it not, we ſhall ſo enjoy
material Objects, as if they were altogether tranſ the other, as thoſe that ever enjoy it, and, in it, all
parent, that through them I might ſee wonderful Glory, Honour, Immortality.
Hhhhh
Lo

426
The Holy Order of
Lo then, O my Soul, the glorious World which which have always wont to afford more Sting than
thou art now aſpiring unto; yea, whereinto thou Honey : Whoſe only Scope hath profeſſedly been,
are now entring: There, there fix thy felf never under a pretence of Delectation, to debauch, and
to be removed: Look down upon theſe inferior emaſculate the Mind, and to dif-reliſh all fpiritual
Things with an overly Contempt; forget what is Comforts, where your Expe&ation hath been ſome-
paft, as if it had never been. Bid a willing fare what delightful, your Fruition hath been unfarif-
wel to this viſible World; wherein thy Creator hath fying, your Loſs diſpleaſing, your Remembrance
a juft intereſt of Glory, for that the Subſtance of irkſom.
it is the wondrous Workmanſhip of his Hands; fo Farewel Friends, fome of whoſe unſteadineſs and
Satan (ftyled the Prince of it) claimeth no ſmall unfaithfulneſs hath helpt to add to my Load, which
ſhare in regard of its finful Deprivation.
the Fidelity of others had not power to eaſe, whoſe
Farewel then ye frivolous and windy Honours, Love might be apt to condole my Shipwrack, buc
whoſe management is ever wont to be in other could not ſpare me a Plank to ſwim to the Shoar :
Hands, not in our own : Which have ever been no In ſhort, whoſe common miſery may be more ready
leſs fickle than the breath ye have depended upon; to receive, than give Comfort.
whoſe chief uſe hath been for Temptation, to The Honour chat now I reach at, is no leſs than
puff up the Heart with a proud conceit of Emi-a Crown, and that no fading and corruptible (as
nence above others; not requiting in the mean while all theſe earthly Diadems are) bue immarceſcibiy
the Danger with any folid Contentment.
eternal, a Crown of Righteouſoeſs, a Crown of
Farewel, ye deceitful Riches, which when we Glory. The Riches that I am now for are not ſuch
have, we cannot hold; and even whilſt we hold, that are digged out of the baſe Intrals of the Earth,
we cannot enjoy: And if we offer and affect to obnoxious to Spoil and Plunder, but Treaſures laid
enjoy, is it not with our fpiritual loſs? For what up in Heaven. The Pleaſures that I now affedt,
love we yield to caft away upon you, we abate to are the fulneſs of Joy at the right Hand of the Al
him that is the true and all-fufficient Good: More mighty for evermore. The Friends that I ambiti-
than for neceſſary uſe, we are never the better for oully fue for, are thoſe that ſhall receive me inco
you, oftentimes the worſe, your load is more unea- everlafting Habitation. Laſtly, farewel vaniſhing
fie, than your worth is precious.
Life, and welcome bleſſed Eternity : Even ſo Lord
Farewel Pleaſures (if I ever knew what ye were) Jeſu, come quickly.
THE
HOLY ORDER:
OR
Fraternity of the Mourners in SIO N.
Humbly and earneſtly tendred to all God's faithful Ones.
Whereunto is added, Songs in the Night : Or Cheerfulneſs under Affliction.
To my worthy Friend, Mr. G. H.
A
you
SIR,
Feer my ſteadfaſt purpoſe of a ſilent Obſcurity for the ſmall remainder of my Days, I do now once more break
looſe again. The view of the danger and ſad condition of the Church of God hath wrung theſe lines from me ;
know the Story of Cræſus bis Son, right ſo it is with me, upon ſight of the mortal peril of our Common
and dearer Parent.
For Sions fake I will not, (I may not, I cannot ) bold my peace ; for my own I would and ſhall. If therefore you
believe that theſe Papers may avail ought towards the publick good, let them fly abroad out of your Hands, ſince I
bave reſolvedly ſhut my own, Save only for their lifting up to Heaven for mercy to our Sion, wherein your ſelf and
all other faithful Patriots of the Spiritual Jeruſalem will heartily joyn with.
Your much devoted,
J. H.
Τ Η Ε

427
Τ Η Ε
HOL Y ORDER
OF THE
Mourners in SION.
F
Oraſmuch as there is no well-affected Chris unqueſtionable exerciſes of Piety and holy Devoa
ftian that is not deeply ſenſible of the wo- tion.
ful Calamity of this once glorious Church 3. That we ſhall zealouſly excite our Neighbours
now humbled in the duſt of Confuſion, and Friends to be paſſionately affected with this fad
and expoſed to the Pity of all thoſe foreign Neigh- Eftare of God's Church, and to be liberal of their
bours, which heretofore bleſſed it as a ſingular Pat- Sighs, and Tears, and Prayers for the happy reco-
tern of Divine Mercy; and to the ſcorn and inſul- very of it.
tation of Gath, and Aſcalon. And, foraſmuch as it 4. That he will effectually endeavour to work our
is, and hath been ever the practice of the Enemies Hearts to a ſound Humiliation for our own Sins,
of our Peace, to range themſelves into feveral Ranks which have helpt to contribure to the common Stock
and Files, under various Forms, Qualities, and De- of our Miſeries, and daily renew our Vows of a
nominations; as on the one ſide, the Society of Je- more ſtrict and holy Obedieace, and a more cloſe
Sus, the Order of the glorious Virgin, the Archicon walking with our God.
fraternity of the moſt holy Trinity, and the reſt of s. That we ſhall deeply take to heart, and ſecrete
this kind not eaſie to be numbred: On the other ly mourn for, and lament the Sins of our People,
fide, Seekers, Quakers, Shakers, Dippers, the holy repreſenting them to our Thoughts in their heinous
Family of Love, Ranters, and ſuch other Prodigies Nature, and Quality, humbly begging for their ſem
of Miſ religion and Faction, and thereby have found rious Repentance of them, and earneſtly depreca-
advantage ſeveral ways for the promoting of our ting the Judgments provoked by them.
Ruine: Why ſhould it not be found requiſite, that 6. That for this end, we ſhall do our beſt endeae
we, the profeſſed Servants of our Lord Jeſus Chriſt, vour to get juſt notice of the fad Eſtate of this di-
Orthodox and genuine Sons of the Church of Eng- ftracted Church of ours: And to be truly appre,
land, (whoſe Hearts are moved by the good Spirit henſive of the Peril wherein it ſtands, as alſo of the
of God, to a juſt reſentment of our Miſeries and horrible Blaſphemies, and damnable Hereſies, which
Dangers) ſhould firmly reſoive (for the countermi- have been of late diſgorged from the Mouth of
ning of theſe Engineers of Hell
, and Conſpirers of Hell amongſt us; and thoſe hellifh Practices, which
our Deſtruction,) to enter into a fafe, warrantable, have followed thereupon, to the high diſhonour of
Holy Fraternity of Mourners in Sion; whoſe Profeſſion, the Majeſty of that holy God, whom we pretend
and Work ſhall be a peculiarity of Devotion, ftri- to ſerve, to the utter ſhaming of that bleffed Gof-
ving with fervent Prayers and Tears to obtain from pel, which we profeſs; foraſmuch as we cannot
Heaven a ſeaſonable redreſs of theſe our preſſing mourn for what we know not, nor mourn enough
Calamities, and a prevention of that urter Over- for what we do not know to be fo tranſcendently
throw, and final Devaſtation which threatens this inful.
miſerable Church, wherein we do yet live: And As for the Sins, whereby we have moved the
for this purpoſe may it be thought meet to tie our fierce Anger, and wrathful Diſpleaſure of our God
felves by our ſecret and filent Vows to theſe Rules againſt us, ſo alſo ſhall we take full notice of the
following
Judgments, whereby we have ſmarted from his moft
1. That without all offenſive, tumultuous, and juſt Hand; yea, in a larger comprehenſion of the
fufpectible Complottings and Conventions we ſhall Judgments paſt, preſent, imminent: Amongſt which,
hold up our private Devotions, and perform theſe how can we but ſorrowfully reckon the mutual ef-
our godly Undertakings to that premiſed end. fuſion of ſo much Chriſtian Blood, ſpilt by the
2. That there hall be no Superiority or Subordi- Hands of Brethren, and (as the Tribes of Iſrael did
nation in this holy Fraternity, nor any Soul more for Benjamin) bitterly mourn for the ſlain of our
intereſſed in it than other; and therefore no For People : Of whom ſo many on both parts have
mality or Ceremony of admittance into it, but a been ſwept away from the Earth, in the fury of via
free and voluntary entrance left open for all Com-olent Hoftility, as might well have ſerved to ſtore
ers into this ſtrict courſe of Chriſtian Auſterity; a populous Nation, or might probably have over-
without any noiſe, without the required notice of run the profeffed Enemies of Chriſtendom : To
any, but God and their own Conſcience, that the theſe we cannot but add the woful Diſaſters and in-
World may well fee and know, that here is no expreffible Miſeries, which do always inevitably at-
other deſign then meerly Spiritual; aiming at no- tend an inteftine War.
thing but religious Tranſactions between God and But of all Judgments none have cauſe to make
our Souls : And conſiſting in the performance of the fo deep an impreſſion in us, as the Spiritual; as
Hhhhh 2
know-




428
The Holy Order of

knowing that as our God is terrible in all his In- being withal in all-meekneſs of Spirit charitably af-
fidions, ro moft of all where is leaſt felt; when he fected to, and lovingly converſing with, thoſe cheir
pays us in our own Coyn, when he puniſhes us Brethren and Neighbours which are not yet fo fena-
with our Sins ; making one Sin the Revenger and fible of the juſt cauſe of their Humiliation.
Executioner of another, when he repays our actual 13. That in the Conſcience of our own Wants,
Rebellion againſt him, with a fenfeleſs Obdurate and Infirmities, we ſhall make it our care to ſpend
neſs, with a plauſible Security, and deadneſs of Spi- our mean Cenſures upon our ſelves
, and our own
Tit. When he rewards our neglect and contempt Enormities : Not being apt to fly out upon the
of his Ordinances, with giving us up to ſpiritual weakneſſes and defects of our Brethren, bearing
Deluſions, and to the ſeduction of the Spirits of Er- with thoſe that are otherwiſe minded in matters of
for, to prodigious Whimſies, and heretical Blaſphe- an inferior Nature, not aggravating the blame of
mies.
thoſe their Actions, or Opinions, which may be ca-
We ſhall then (as we have too juſt reaſon) lay pable of a gentler and milder Conſtruction, and re-
together theſe Evils that we feel, with thoſe which ſerving the edge of our Zeal for thoſe foul and
we have no leſs cauſe to fear, and under the Senſe grofs Offences, which carry open guilt in their Fa-
of both, fhall find our Hearts pierced with Sorrow, ces, making head againſt them by all ſpiritual Re.
and reſolved into the juſt Tears of our Mourn-fiftance, and godly Endeavours of Reclamation.
ing
14. That, whenſoever we ſhall be called to deli-
8. That we ſhall not fail both by Night and Day ver the Meſſage of God to his People in publick
conſtantly to pour our Hearts in ſtrong cries and Auditories, we ſhall not fail to lay open and be-
fervent prayer to our God, that he will be pleafed wail the Sins of the Time, and to rouže up our
now at laſt to viſit this miferable and diſconſolate Hearer, with all zealous Exhortations, to a lively
Church in Mercy and Compaſſion, and cauſe the ſenſe of juſt Sorrow for the univerſal overflowings
light of his Countenance to line upon us once again. of Wickedneſs, and to a vehement and godly ftri-
9. That the matter of our Prayers ſhall be the ving againſt the Stream thereof by their Prayers and
Illumination and Reduction of thoſe our weak Bre- utmoſt Endeavours.
thren, which offend through Ignorance, and out of 15. That we ſhall heartily labour not to be found
a well-meant Zeal, are, in the fimplicity of their defective in the uſe of all good Means, whereby
Hearts
, mif-carried into erroneous ways, whether of the Peace and Well-fare of God's Church, may be
Doctrine or Practice : For the merciful Converfion procured and maintained, and ſhall carefully avoid
of the not-obdured, and willful oppoſers of the all fuch ways and means, which may in any fort
Truth; for the ſeaſonable confuſion of the defpe- endanger the widening of the unhappy Breaches,
rately malicious Enemies of God, and his Church and multiplying of the many miferable Diſtractions
for the fetling of the Church of God in Righteouf- thereof.
neſs, Order, and Peace; for the prevalence and. Theſe are the Laws, to which we have thought
happy Succeſs of the Goſpel
, againſt all Schiſm, He- fit in theſe doleful Times to bind our felves, in the
relie, Errors in Opinion, and wickedneſs of Life ; prefence of that God, who hath graciouſly wrought
for the diſcovery and defeat of all the Devices and in us a feeling Compaſſion of the publick Evils
,
Machinations of Satan, and all his accurſed Inftru beſeeching him, who is the Father of all Mercies,
ments, againſt the Church of Chriſt in all parts of to enable us, by the powerful Operation of his
the World, and eſpecially, in theſe disjointed Mem- good Spiric, to an effectual performance of all theſe
bers of it, wherein we are intereſſed for the en- our holy Engagements, that after the ſhort time of
couragement and proſperity of all thoſe that are our mourning in this vale of Tears, we may be
faithful in the Land, and that are hearty Well-wiſh-admitted to be the bleſſed Partakers of that eternal
ers of our Sion; for the averting of thoſe heavy and Joy which abides for all his in Heaven.
deſolatory Judgments which our Sins have thus long, Chriſtian Brethren, of what quality foever, I
and loud called for; and, laſtly, for the making up cannot fear, left it will ſeem too much boldneſs in
of our deplorable Breaches, and re-uniting of all me, to invite you all, to take part with me in this
honeſt and faithful Hearts in a firm Concord of holy Fraternity; which you ſhall highly wrong if
Chriſtian love.
ye ſhall look upon it as mine, or any meerly hu-
10. That we ſhall every Week ſet apart one day man Inſtitution : No the Founder of it is in Hea-
for this holy Purpoſe ; wherein we ſhall humble ven : It is the charge of the Holy
our felves in private Faſting and Prayer, till it ſhall Ghoſt himſelf, by the Hand of his Rom. 12. 5.
pleaſe our God to return to us in his wonted Com- chofen Veſſel, Weep with them that
paffion; and to put an end to theſe deadly Di-weep; If our Tears therefore be (as they are) moſt
ſtractions under which we labour.
juſt, yea are bound to add yours to them, and ſhall
11. That we ſhall willingly abridge our felves of offend if ye forbear : Neither can ye be ignorant
our wonted Pleaſure, not giving our felves leave to that the Son of God himſelf, whilft he was viſibly
enjoy any publick Meetings of Mirth and Jollity; here upon Earth did not only own it, as well plea-
nor take the liberty of thoſe lawful Recreations, ſing to him, but encouraged it with a promiſe of
which we have formerly made uſe of whilſt the an aſſured Comfort, and crowned it
Hand of GOD lies thus heavily upon this Church with no leſs Title than Bleſſedneſs :
and Nation.
And if ye look for a more ancient Mat. 5, 4.
12. That it ſhall be the deſire of our Hearts, that Precedent, even before the Lord of
all which ſhall condeſcend to joyn together in the Life was manifeſted in the Fleſh, ye Luk. 6,21.
profeſſion of this holy Fraternity, be knit together do apparently find this Fraternity, of
in an entire Affection to one another, and be rea- fingular note in Old Jeruſalem ; Ye
dy to ſhew all mutual Reſpects of Chriſtian Love, know the Man cloatbed in white Linnen, Ezek, 9. 4.
and obfervance to each other, upon all occaſions, which had the Writers Inkhorn by his fide,
lad
>
the Mourners in Sion.
429

had this charge from the Mouth of the Lord him-ly out of the reach of thy boundleſs Mercies ? Art
felf: Go through the midſt of the City, through the midf not thou the God that retaineſt not thy Anger for
of Jeruſalem, and ſet a mark upon the forebeads of the ever, becauſe thou delighteſt in Mercy? Oh why
Men, that figh, and that cry for all the Abominations Shouldſt thou then be to us as a mighty Man that
that be done in the midſt thereof. Lo here, a Company cannot fave? O thou the hope of Iſrael, and the
of Mourners marked out for Mercy, even whilft Saviour thereof in time of trouble, return, return
the Sanctuary is contemptuouſly defiled, and all Jen to thy People in the tender bowels of thine infinite
rufalem is in Blood.
Pity and Compaſſion, bumble our Souls throughly
Shall I now need any other Motive to win you under the Senſe of our many Backſlidings and grie-
into the Brother-hood of this ſacred Order ? vous Provocations of the Eyes of thy Glory : Oh
Know then, That they which for in ftrike thou our Heart with an unfeigned Repen-
Pfal. 1 26.5,6. Tears, shall reap in Joy : And be that go-tance of all our evil Ways, and once again ſpeak
etb forth and weepeth, beareth precious Peace unto thy Servants: Was there ever a more
Seed, ſhall doubtleſs come again with Rejoycing, bring in ſtiff-necked and rebellious People, O Lord, than
bis fheaves with him.
thine Iſrael? More eminent in abufed Mercies?
Know, that they are not Tears but Pearls that More notorious in all kinds of abominable Wick-
thus fall from your Eyes, dearly precious to the Aledneſs? More exerciſed with variety of Judgments?
mighty, and carefully referved in his Casket, for the yet when they cryed to thee in their Diſtreſs, thou
decking of your Souls to all Eternity.
wert ſtill ready to hear and deliver them, and to
Know, that even the Lord of Glory was a Man renew thy ſo often forfeited Bleſſings upon them ;
of Sorrows, and that he bedewed feruſalem with and wouldft not let looſe thy Vengeance upon them,
his Tears, ere he watred it with his Blood. If till there was no Remedy. Behold, we are thy
therefore he will be moved either with the ſweet People, though a finful one; a ſecond Iſrael both
and infallible Promiſes of a gracious Acceptation, for Sins and Mercies: Now, Lord, ſince it is thy
and a bleſſed Remuneration of everlaſting Com- marvellous Mercy that we are not yet conſumed,
fort; or led by the Precept, or the Example of be ſtill pleaſed to magnifie thy infinite Goodneſs in
that dear Saviour, whoſe Name ye profefs to bear, thy gracious Forbearances, and our powerful Con-
refuſe not, delay not to enter your ſelves into this verſion to thee: And though we cannot but con-
holy, ancient, and highly-priviledged Fraternity feſs that we are a ſinful Nation, a People laden
of Mourners in Sion.
with Iniquicy, a Seed of evil doers; yet, Lord thou
Mourn then, my Brethren, mourn heartily, but knoweſt thou haft thy ſecret ones amongſt us ; a
(as the Apoſtle in another caſe) Mourn not as Men People that prayeth and trembleth at thy Judg-
without hope. Be not diſhearted all ye faithful Mourn- ments, and waiteth humbly at the Door-poſts of
ers in Sion, as if ye were hopeleſly condemned to a thy Sanctuary, a People that deſire to walk cloſe
perpetual Darking, and were doomed to dwell un with thee their God, and to be approved of thee
der a cloud of endleſs Sorrow. The Almighty will in all their Ways; a People that Sigheth, and
find a time to have Mercy upon his poor Church, Mourneth for the abominable Sins of the Land of
and to clear up his Countenance towards his cho-their Nativity; O, for their fakes be thou intreat-
fen Ones; wiping all Tears from their Eyes, and ed to hold off thy revenging Hand from this fin-
all Spots from their Faces ; and anſwering the holy ful Nation, and even yet ſtill provoke us by thy
deſires of their Hearts, in Thewing them his Sion in goodneſs to Repentance, O thou the righteous and
her perfect Beauty. Could we but weep found merciful Judge of the World, Who even for ten righ-
ly, he would ſmile upon us, and comfortably ſhine teous Perſons, wouldſt bave ſpared a Sodom and Go-
upon the Sanctuary, and make the place of his Feet morrah from their fiery Execution, be pleaſed tenderly
glorious, even an eternal Excellency, the joy of ma to regard the Cries of thy many hundred faithful
ny Generations : Indeed, for the preſent, o our and devout Souls that ſue to thee for the ſtay and
God, thou haft removed our Souls far from Peace, removal of thy deſerved Judgments : Oh, do thou
thon halt moſt jaftly filled us with thine Indignati-look down from Heaven, and behold from the Ha-
on; for we have deſerved that thou ſhouldſt pour bitations of thy Holineſs and thy Glory,the unfeign-
our Iniquicies upon us, and ſhouldſt bring upon us ed Humiliation of thy Servants, who are proftrate
the fruits of our own Thoughts, and meaſure our before thee with Faſtings, and Weeping, and Mourn-
Works into our Bofoms, and cauſe us to drink at ing; turn away thy heavy diſpleaſure from us, and
thy Hand the Cup of thy Fury, yea, even to have pity thy Sanctuary which is deſolate : So ſhall our
the dregs of the Cup of Trembling, to be wrung Mouths be full of the Praiſes of thy Name, and thy
out to us, for we have walked every one after the Saints ſhall rejoyce and ſing new Songs unto the God
imagination of his own evil Heart; our Tranfgref- of our Salvation.
fions are with us, and are multiplied before thee, the mean time we ſhall in Silence and Hope
and though we have profeſſed to be humbled unwait upon the Lord, that hidech his Face from
der thy mighty Hand, we have not cried to thee Jacob, and not ceaſe to pour out our felves in Tears
in our Hearts, when we houled upon our Beds : and Supplications to him that is mighty to ſave ;
Neither have we loathed our felves in our own fight, neither will we fuffer our Cheeks to be dry, or our
for the Evils that we have committed : So as we do Souls to receive Comfort, till we ſhall receive a gra-
now juftly lie down in our Shame, and our Concious Anſwer from Heaven, and ſhall fee that the
fuſion covereth us, willingly acknowledging that our Lord hath been pleas'd to ſhew Mercy to his Sion.
Iniquities have moſt deſervedly turned away thy In this Condicion, we that are Sion's Mourners
Bleflings from us, and drawn thy Judgments upon ſhall not need to be diſtinguiſhed (as other Orders are
our Heads.
wont) by Colours, Devices, Abiliments : Our Quali-
But, O Lord, halt thou ſo fmitten us that there fications will be eaſily diſcern'd by our fad Faces, wet
is no healing for us? Have we put our felves utter- ! Eyes, deep Sighs, mortify'd Carriage, willing Neg-
lect

430
Songs in the Night.
lect of thoſe Vanities wherewith others are tranſport-votion. Let all theſe, of both kinds, know that
ed, our holy Retirednefs, affiduous Devotions, and they have no Cauſe hereupon either to hold off, or
Aric Profeſfions of Godlineſs
. Carry your felves to think they ſhall (in this caſe) need the Diſpen-
thus, dear Brethren, and God and his Angels ſhall fation of any Superiour Power, fince their con-
gladly welcome you into that Holy Society of dition doth fufficiently diſpenſe with it felf. Even
Mourners, which ſhall be mark'd out for Preſer- the ſevereſt Caſuiſts of the Roman Church (who are
vation here, and for Eternal Comfort hereafter. wont to be the rigideft Exactors of the outward
Laſtly, let none of you diſcourage himſelf from Exerciſes of Mortification) do, in theſe Caſes, als
entring into this Sacred Fraternity, out of the Senſe low of a juſt Relaxation.
of his bodily Infirmity, or the urgent Neceſſity of My Brethren, if ye cannot faft, yet ye can pray;
outward Impediments. There is many an Holy if your Stomachs be weak, yet your Žeal may be
Soul that dwells inconveniently, in a crazy, tot ſtrong: Ye can mourn tho’ye pine not; and if ye
tering, ruinous Cottage, ready to drop down daily cannot ſpare a Day in Seven, yer ye may {pare an
upon his Head, not able to endure the ſubtraction Hour in Twelve, and make up the reft in your fre-
of one Meal's Support. There are not a few well- quent and fervent Ejaculations
. In ſhort, if you
affected Chriſtians, whom the neceffary Exigences have truly Mourning Souls, they will be accepted
at their Calling and Eſtate, like ſo many hard in the neceſſary want of the ftri& Terms of bodily
Task.Mafters, hold cloſe to their Tale of Bricks, Exerciſes.
not allowing them the Leiſure of our limited De-
Farewel in the Lord.
SONGS in the NIGHT:
OR,
CHEERFULNESS under AFFLICTION.
To my
dear and worthily reſpected Friend, Mr. G. H.
I
SIR,
Thank you for your comfortable Letter, which came to me as a ſeaſonable Cordial after a ftrong Potion. It is
true, I have been no Niggard of my good Counſels to others in this kind, yet now could not but have need enough
of it my ſelf : So I have known Experienc'd Phyſicians, in their Sickneſs, to call for their Neighbour Doctor's
Advice, and to make uſe of bis Preſcript rather than their own. Altho alſo I have not been altogether negligent
in the ſpeedy Endeavor of my own Cure, as you will ſee by this inclos’d Meditation.
Indeed, it pleas'd my God lately, as ye well know, to exerciſe me with a double Affli&tion at once, Pain of Body,
"and Grief of Mind for the Sickneſs and Deatb of my dear Comfort. I ſtruggled with both, as I might ; and, by God's
Mercy, attained to a meek and humble Submiſſion to that juſt and gracious Hand, and a quiet Compoſedneſs of
Thoughts ; but get methought I found my ſelf wanting in that comfortable Diſpoſition of Heart, and lively Elevation
of Spirit, wbich ſome Holy Souls bave profeſi’d to feel in their loweſt Depreſſion; fetching that inward Conſolation from
Heaven, which can more than counterpoiſe their heavieſt Croſſes.
Upon this Occaſion you ſee here bow I beld fit to buſy my Thoughts; labouring, by their holy Agitation, to work my
Self, tbro' the Bleſſing of the Almighty, to such a cheerful Temper, as might give an obedient Welcome to So Smarting
Affli&tion; and that even whilft I weep I might get ſmile apon the Face of my Heavenly Father, whoſe Stripes I do
ſo tenderly ſuffer. If in ſome other Diſcourſes I bave endeavour'd te inſtruct others, in this I mean to teach my ſelf ; and
to win my Heart to a willing and contented Acquieſcence in the good Pleaſure of my God, how harſh foever it ſeems to
rebelliouis Nature. Take this tben as a thankful Return of your Comſolatory Diſcourſe to me, and belp me ftill with
your fervent Prayers, who is
Your faithfully devoted Friend and Fellow-Labourer,


J. H. B. N.
Reverend

Songs in the Night.
431
200
ulder
Reverend SIR

N.
HAT a rich Gainer you have made me, in improving thoſe poor Sparks which my Dulneſs could ſtrike
out into a Flame? I will now wonder no more to ſee the Bee extract Honey out of the meaneſt Flower.
This Treaſure of comfortable Thoughts you have been pleas'd to return, how can I value Sufficiently? Songs
in the Night indeed, in which you ſhew the ſtrong Compoſedneſs of your Soul, victorious, and bolily inſulting over whara
ſoever Afflictions you have been aſſaulted with ; With David's Harp and ſuch Songs, what mutinius Evil Spirit may not
be cbarm’d and allay’d? What dull Spirit not elevated ? That neareſt Loſs, wbich gave you Occaſion of thus ſettling
your Thoughts, I ceaſe to condole, being more ready to gratulate to you the happy Advantage you bave made of it . Let me
alſo, in the World's Behalf, acknowledge, with Gratitude, the Benefit it bath receiv'd from you in thoſe your latter
Tracts, which it owes to your Succeſſior : Whatſoever others do, you, I am ſure, bave brought forth more Fruit in your
Age, and that ſuch as gives Evidence of the ever-living Vigour of your Mind : Men do find ſtill the Same Nerves
and Sinews, the ſame Vivacity and Fluency as ever. Here give me leave (I beſeech you) for 1 cannot forbear to take
the Liberty of guarrelling with you (as I bave juſt Cauſe) for that over-bafty Farewel you have taken of the World and
the Preſs; bow, Sir, can you think your ſelf diſcharg'd as Emeritus (notwithstanding all the great Services you have
done to God's Church) when they take notice of your ſtill continued Strength ? This Age of ours, wbicb, your ſelf bath
complain’d, bath more Brain than Heart, (and of which Lipfius may ſeem to bave given the trueſt Cenſure, nulla
unquam atas fertilior Religionis, fterilior Pietatis) wants more Quicknings of Devotion, and yours eſpecially
which flows lo experimently from you, not as ſome others, of whom it hath been ſaid, eorum oratio in ore naſcitur,
non in pectore. Among other of your Traets, give me leave to ſay your Select Thoughts do eſpecially make good!
their Title. In thoſe you have gralp'd and taken in the moft vital Notions ; and if the Chriſtian finid not his soul fill'd
with Marrow and Faineſs, it is becauſe he hath not made thoſe Thoughts his own : And ibo' I acknowledge them very
complete, and needing no Edition of them, with your Breathings of the Devout Soul, being greedily deſired, Juffer me
thus far to offer Violence to your fixed Purpoſe of appearing no more in the Preſs, as to preſume upon your not angry
luctance to a Publiſhing of this your comfortable Meditation, by which you may lift up many drooping Spirits, that are
ready to ſink under their Preſſures in theſe evil Times : Let this at leaſt perſuade you it is in ſome danger to be raviflid
from me, and may perhaps ſteal abroad in a worſe Dreſs, or not in ſuch Company as now it may bave with its Fels
lows. Sir, you may thus far acquit me, I am no envious in this Motion, while I adventure this for the Publick Good,
to bave that made beneficial to all others, which I might cloſely have engroſsd to my ſelf: If you chide me not down-
right for thus anticipating your Leave to make you better than your Word, I fhall have the Confidence to take it (ex poft
facto) for granted. I now commit you to thoſe your happy Enjoyments of God and your ſelf, and reſt, Sir,
Your very much and deſervedly devoted,
Re-
G. H
SONGS in the NIGHT.

Chriſtian Soul; but if a Man can be ſo affedted,
SECT. I.
as to pray fervently in the Height of his Mirth, and
to ſing cheerfully in the Depth of his Afliction, he
HEN thou ſay'ſt, O Saviour, The can be no other than eminent in Grace, and ſtrong-
Night cometh, when no Man can ly wrought upon by the God of all Comfort. It is a
work, Fobn 9.4. thou did'ft not mean true Word of Elihu, Thou only, O God
to exclude the Work of thy Praiſe ; our Maker, art he that giveſt Songs Job 35. 10.
there is no Time wherein that can be unſeaſonable ; in the Night. The Night is a diſmal
yea, rather as all our artificial Melody is wont to Seafon, attended with Solitude and Horror, and
found Sweetneſs in the Dark, ſo thoſe Songs are an Aggravation of thoſe Pains and Cares, whereof
moft pleaſing to thee which we fing in the faddeſt the Day is in any fort guilty : The Light, beſides a
Night of our AMiction : O God, it is eaſy for thoſe natural Cheerineſs
, may afford fome Diverſions of
whoſe Bones thou haft filld with Marrow to be Sorrow, and preſent us with ſuch Objects and Oc-
cheerful, but to make the Bones which currences, as may ſomewhat allay the Senſibleneſs
chou hast broken to rejoyce, it is doubt of our Grief
, but the Night takes part with our Mi-
leſs the Praiſe of thy Mercy. It was fery, and adds no little to our Diſcomfort : Songs
the Charge of thy' blefled Apoftle, therefore in the Night are not, cannot be, of Na-
that if any Man be afflicted he thould cure's making, but are the fole Gift of the Heaven-
pray; if merry, he ſhould fing Pfalms ; ly Comforter: And if we, out of the Strength of
anid this, doubtleſs, is the ordinary Temper of a our Moral Powers, ſhall be fercing Songs to our
felves


Job 21. 24.
Pfal. 51. 8.

Jam. 5.13
432
Songs in the Night.

AS 16.
Pfal.6. 3.
felves in the Night of our utmoſt Diſconfolation, vine Notes have been put into the Mouths of all
wo is me, how miferably out of Tune they are, Gods Saints in all Ages of his Church : The diftref
how haith, how mil-accented, how difcordous even fes of all the Darlings of God upon Earth have ftill
to the Senſe of our own Souls
, much more in the been thus alleviated with the Divine Strains of ſpiri-
Ears of chee che Almighty, in whom dwells nothing tual Comfort : ſuch were the Songs of
beneath an infinite Perfection, but the Songs that thou, Noah, when from the cloſe Priſon of Gen. 8. 21.
O God, putreft into the Mouths of thy Servants in the Ark he deſcended to the Altar,
the Night of their Tribulation, are ſo exquiſitely har- offering a chearful Sacrifice to his God, in the praiſe
monious
, as that thine Angels rejoyce to hear them, of his gracious Preſervation ; ſuch was facobs upon
and diſdain not to match them with their Halle his hard nights Lodging in Bethel ; ſuch was fou
lujahs in Heaven. Could there be a more gloomy | Seph's in Pharaob's Goal; ſuch was Moſes
Night, than that which thy Servants Paul and Silas more than once in the Deſert; ſuch Jonah 2. 2.
ſpent in the Goal of Thyatira ? Pri- was Fonab's in the Belly of Hell (as
fons are at the beſt darkſom, it being he ſtyles the loathſom Gorge of the dreadful Sea-
one part of the puniſhment of Offen- monſter :) But above all, the Sweet-finger of Iſrael
ders, to be debarred of the benefit of the Light. muſt paſs for the moſt glorious Pattern, not only
But this to make it more fad, was the inner Priſon, of the facred Muſick of the Day, but of Songs allo
the Dungeon of that woful Goal; where yet they in the Night. Thoſe heavenly Compoſures of his
are not allowed the Liberty either to move or ftand, repreſent him to us, as never void either of Trou-
but have their Hands manicled, and their Feet faft bles or Gratulations, yea, of chearful Gratulations
locked in the Stocks; there lie thy two precious in the midſt of his Troubles
. Do I hear him pal-
Servants in little-eafe, their Backs ſmarting with fionately bewailing his heavy Conditi-
their late mercileſs Stripes, their Legs galled with on; My Soul is fore troubled, I am wea-
their pinching Reſtraint; when in their Midnight, ry of my Groaning, every Night walls I Verf.6.
thou gaveſt them Songs of ſuch Sweetneſs and my Bed with my Tears: Lo, whilft I
Power, that the very Earth and Stones of their Pri am ready to picy his hopeleſs Diſtreſs, and to ſay,
fon did move, and as it were dance at that Melody; Alas, what Evil will become of this woful Soul?
the Doors fly open, the Fetters fall off, the Keeper Comfort breaks forth from Heaven, and the next
trembles, the whole Houſe is filled with Affright breath Triumphs over the inſultation of his Ene-
and Amazement. The Fellow-priſoners, whoſe du- mies, and chears him up with a confi
rance had been inured to nothing but Sighs and dent aſſurance of Mercy, Away from Verf.8.
Moans, wondred to hear fuch Muſick in their cold me all ye workers of Iniquity ; for the Lord
Cells at Mid-night : But when they felt their Irons bath beard the voice of my Weeping. It was
fhaken off, and the Boles burſt, and the Doors ſeem- no ſmall pang of diſcomfort that made
ing to invite them to a ſudden Liberty; how were him ſay, Thou didft turn away thy face Pfal. 30. 7.
they aſtoniſhed to think of the power of that Hea- from me, and I was troubled : Ló, this
venly Charm, which had wrought ſo miraculous a was David's Night, when the Sun of heavenly Con-
Change!
folations was withdrawn from him; will you hear
SECT. II.
his Song in this Night? Lord thou haft
turned my Mourning into Dancing; thou haſt Verf. 12.
Either was it otherwiſe with the reſt of thoſe put off my Sacksloth, and girded me with
bleſſed Meſſengers Tydings of Salva Gladneſs. The Caſe may ſeem to have been much
tion; what other was it then the Night of Perſe worſe with him, when he cries out, Thy
cution with Peter and the other Apoſtles, when they Hand is beavy upon me Day and Night, and Pfal. 32. 4.
were ſcourged for preaching the Goſpel of Peace ? my moiſture is like the drought in Summer ;
How pleaſing Songs didſt thou give them in this but in the darkeſt Night of his Sorrow,
Night of their Pain ; neither were their Backs more his song is loud and chearful, Thou
full of Wales, than their Mouths ſhalt preſerve me from Trouble, thou shalt Verf.8, 12.
Acts 5.41:
of Laughter, for they departed from the compaſs me about with Songs of Delive-
preſence of the Council, rejoycing that they rance. Be glad ye Righteous, and rejoyce in the Lord, and
were counted worthy to suffer shame for the Name of be joyful all that are true of beart." What was it o-
Jeſus. And (as all theſe are animated by one and ther than Night with him, when he
the fame Spirit) what other was the Diſpoſition complains to be neglected of the High-
and Carriage of all thoſe glorious Martyrs and Con- eft? How long wilt thou forget me, o
feffors of all Times, which fealed the Truth of the Lord, for ever? How long wilt thou hide
Goſpel with their Blood : When the Night was thy face from me? And what merrier
darkeſt, their Songs were ſweeteſt : Even when Note could there be, than that which
Tyranny had wearied it ſelf with their Torments, he inftantly fings, But my truſt is in thy Plal. 13. 5.
their Exulations were at the higheſt ; never have Mercy, and my Heart is joyful in thy sal-
there been more heavenly Ditties, than thoſe which vation ; I will ſing of the Lord, becauſe he bath dealt ſo
have been ſung at the Stake; neither hath any Man bountifully with me. Laſtly, (for nothing were more
gone with more joy to his Wedding, than theſe eaſie chan to trace the footſteps of the holy Pſal-
holy Souls have gone to meet their Saviour in thoſe miſt through all heavenly Ditties) no Night could
Flames.
be equally dark to that wherein he
Como li SECT. III.
cries out, The Snares of Death compaſſed Pfal. 116. 3.
Stos น me round about, and the pains of Hell got
Either may we think that the Melody of bold upon me : No Song could be ſweet-
theſe nightly Songs hath been only reſerved er than Gracious is the Lord and Righten Verſ: 5,6,7,8.
for theſe Evangelical Worthies, but the ſame Di- teous, yea our God is Merciful, I was in
been much
Pfal. 13, 1.
Miſery,

Songs in the Night.
433
Pfal. 30.5.
Dan. 3.
Miſery, and be helped me; turn again to thy Reft, o ture, the Iſſue of our Affliction. The
my soul, for the Lord hath dealt bountifully with thee : Temanite ſaid well, Affliction cometh not Job 5.6:
For thou haſt delivered my Soul from Deaih, mine Eyes forth of the Duft, neither doth Trouble Spring
from Tears, and my Feet from falling.
out of the Ground : It is not of fo bafe an Original
as Earth, but derives it ſelf from Heaven, even from
SECT. IV.
the Father of all Mercies.
That great and holy God who is moſt juſtly jea-
UT what do I inſtance in theſe fingular Pat-lous of his own Honour, will not loſe the Glory of
cerns of an holy chearfulneſs under Affliction, working and managing the far greater part of human
when the choſen Veſſel ranks it amongſt the graci-Occurrences; ſince the Contentments that we can
ous Diſpoſicions of the faithful Soul : Not ſo only hope for, are not the tythe of thoſe Miſeries which
(faith he to the Roman Converts) but we muſt look to meet with in this our earthly Pil-
Rom. 5. 3. we glory in Tribulations alſo : And his grimage. This right therefore the Al-
fellow A poftie no leſs ſweetly feconds mighty wholly challengeth to himſelf. Éſa. 45. 4.
Jam. 1. 2. him: My Brethren count it all joy when I make Peace, and create Evil, I the Lord
qe fall into divers Temptations : Lo, chefe do all theſe Things. Shall there be Evil in Amos 3. 6.
divine Oracles do not tell us of Joy a City, and the Lord hath not done it ? ſaich
after our Sorrows and AfHictions; this the Prophet.
were news to God's Children in this Why do I not thus argue with my ſelf in my
vale of Tears : Weeping may endure for Sufferings? Is it not the Hand of my good God
a Night (faith the Pralmiſt) Foy cometh that lies thus heavy upon me? Can I but acknowlege
in the Morning : But they ſpeak of Joy him to be a God of infinite Wiſdom, and infinite
in the very brunt of our Sufferings, as Mercy ? If of infinite Wiſdom, how can he but
if they laid before us Shadrach, Me- know what is beſt for me? If of infinite Mercy,
Shack, and Abednego ſinging in the midft how can he but do what he knows to be beft? And
of their Flames. This is a temper of the Soul, not if it be beſt for me to Suffer, why ſhould I not be
more excellent, than hard to attain: We all aſpire chearful in Suffering?
toward it, not many reach up to it. To be patient What do I looking to ſecond Hands? This Man,
under an heavy Croſs is no ſmall praiſe, to be con- that Beaſt ; this Fever, that Tempeft; this Fire,
tented is more, but to be chearful is the higheſt that Inundacion are but his Rods. The Hand is his
pitch of Chriſtian fortitude : Not to fend forth the that weilds them; their Malignity is their own, no-
juice of Sorrow (fuch is our Tears) when we are thing but Goodneſs proceeds from him that 'ufeth
hard preſſed, is Manly; but to ſmile upon Tor- them to my Advantage: It is the Lord,
cure, and to fin when others ſhriek, is no leſs than let him do what ſeemeth him good: If but Sam, 3.18.
Heroical. There is (I confeſs) no liccle Advantage as a Creature, O God, thou haft full
this way in the difference of Conſtitutions; where right to diſpoſe of me as thou wilt ; I am thy Clay,
of ſome are more ſoft and melting, others more faſhion me as thou pleaſeft, but as thy redeemed
hardy and obdurate : Some are naturally more mal. One, as thine adopted One. I have full and dear
liable to Afflictions, others more waxen to all im- intereſt in thee as a Father, and thou canſt be no
preſſions of Grief. Wife Seneca obſerved fome in other than thy ſelf : Let it not be enough for me
his Time that took a kind of Pride and Content to hold my Peace, becauſe thou Lord haft done it, but
ment in being flaſhed and mangled, whereas others let me break Silence in praiſing thy
for but a box on the Ear are ready to cry out Mur- Name, for that thou in very faithfulneſs Pfal. 119.75.
der: The valiant Goths held it a perpetual Shame for and love haft afflicted me. The Fathers
one of their Sword-men to wink in receiving a of our Fleſh, even though they whip us unduly and
Wound, when as a delicate Sybarite complains that out of Paſſion, yet we kneel to their Perfons, and
the Roſe-leaves lie doubled under his cling to their Knees, and kiſs their Rods : How
Mindirydes. Back : But as weak Hearts do com- much more ſhould I adore thine infinite goodneſs
monly break under heavy Afflictions, in all thy Holy, Righteous, Merciful Corrections ?
fo the ſtrongeſt ſhall find ic difficult enough, not to It is for a Slave to grudge at the ſcourges of a cruel
buckle under the weight of ſome Croſſes : but to Maſter ; he is not worthy to paſs for thy Child,
go lightly and nimbly away with the moſt preſſing that receives not the Stripes with reverent Meek-
Load of this kind, is more than a meerly human neſs: Tears may be here allowed ; but a reluctant
Strength can perform : Neither would frown were no better than Rebellion. Let Infidels
John 4. 26.
the Holy Ghoſt have appropriated to then and Ignorants, who think they fuffer by chance,
himſelf the Title of Comforter, and the and impute all their Croſſes to the next Hand, look
God of all Comfort, if any mortal Power ing no higher than their own Heads, repine at their
could be able to do this great Work without him. Adverſities, and be dejected with their Afictions;
6
for me who know that I have a Father
SECT. V.
in Heaven full of Mercy and Com Lam. 3. 39.
paffion, whoſe Providence hath mea-
THE holy Spirit then as being a moſt free ſured out to a Scruple the due proportions of my
cait into the Soul the comfortable Gleams of hea-Tears which he wrings from me, in his Bottle.
venly Confolations; but ordinarily he cauſerh this Why do I not paciently lie down, and put my Mouth
gracious chearfulneſs in the Heart of Believers, by in the Duft, meekly ſubmitting to his holy Pleaſure,
working them to ſtrong Reſolutions, grounded up and bleſſing the Hand from which I ſmart.
on powerful and irrefragable Motives; ſuch as are
fetcht from the Author, the Intention, the Nandi af yds to solqene liiiiSECT.
KOLOM bre
2 Cor. 1.3.
Ifa. 51. 12.


434
Songs in the Night.
SEO T. VI.
SECT. VII.
TH
BOLT
THE intent of the Agent muſt needs work a UT wichal it pleaſes thee in the intentions of
great difference in our conſtruction of the our Afflictions, to caſt ſome glances of Re-
AC: An Enemy we know ftrikes with an intenti- fpect upon us thy weak Servants upon Earth, firſt
on to Wound, and Kill. No Father needs to maim for our Trial and Probation : How remarkable a
his Child in beating him; bis tender Heart is far proof whereof haft thou given us in that great paca
from intending any bodily' hurt to the fruit of his tern of Patience : Who had never been brough
Loins. The Chirurgeon, and the Executioner do forth into the Theatre of the World, to encounter
both the faine Ad; both cut off the Limb, but the with ſo prodigious Calamities, had it not been to
one to ſave a Patient, the other to puniſh an Offen. make good his challenged Integrity : It was thy
der. O Father of Mercies, fince it is thou thac Atri- pleaſure in an holy kind of Gloriation, to affert che
keſt me, I know thou canſt have no other thoughts Sincerity of that gracious Servant of thine. The
but of Love and Compaflion to my Soul. Othou envious Spirit as impatient of ſo much goodneſs to
heavenly Phyſician, if thou haft decreed me to be be found in Man, maliciouſly traduces that Piecy as
Blooded, or Cauterized, I know it cannot be but for Mercenary : Thou who knowelt what Grace thou
my Health ; and if for my bodily Cure, I do not hadſt given him, yielded to have it pur to the Teft:
only admit of theſe painful Remedies, but reward The probation is beyond all example painful, buc
them, how ſhould I bleſs thee for this beneficial glorious : Fob pays dear for the conviction of chac
Pain thou putreft me to, for my Spiritual and Eter, lying Spirit
. His Innocence and Truth triumphs o-
nal Welfare? What an unthankful Wretch ſhall I ver Malice, ſhames the Adverſary, wins honour to
be, if I be not more fenfible of thy Favour, than of thy Name, and renders him a rare and memorable
my own Complainc.
Example of Mercy. What are Hereſies but the fpi-
Thus much of thy Will, O God, haft thou re- ritual Diftempers of the Church, che bane of Reli-
vealed to us, as co let us know that all thine Inten-gion, flaſhes of Hell, breaking out for Diſturbance
tions in the afflictions of thy choſen Ones, have re- and Deſtruction : Yet there muſt be Herefies, faith the
ſpect either to thy ſelf or to them: To thy ſelf, in Apoſtle to his Corinthians, that thoſe
the Glory that redounds to thy Name in their Su- which are approved may be made manifeſt Cor. 11. 19.
ftentation, and Deliverance ; to them, whether for among you. Lo if there were no Falf-
their trial or their bertering.
hood, Truth would want much of her Luſtre: And
Thine Iſrael, O God, had never endured ſo hard if there were no Enemy, what place would there
a Bondage under Pharaob, as to be over-ſwelted in be for Victory? Goodneſs is ſo conſcious of its own
the Egyptian Furnaces, to be laded with mercileſs Worth and Pureneſs, that it rejoyceth to be tried
Stripes, to be finted unto impoffible Tasks, had it home : Hence it is that the Man after Gods own
not been to magnifie thy Almighty Power in fup- Heart, makes it his earneſt Suit to his God: Exa-
porting them againſt the rage of Tyranny, and mine me, O Lord, and prove me, try my Reins and my
revenging their Wrongs upon their Oppreſſors, Heart, for thy loving kindneſs is before mine Eyes, and'r
by miraculous Plagues, and an unexampled. De bave walked in thy Truth. There is much forgery in
ftruction
2015 the World, neither is there any Vertue under Hea-
When thy Diſciples, O Saviour, upon the fight ven, whereof there are not many Counterfeits. Hy-
of the poor blind-born Beggar took the boldneſs to pocriſie makes a more glorious fhew than the trueft
grans ask thee who had finned, this Man or Piery, and many a real Saint is branded with Simu-
John 9. 3.
bis Parents, that be was born blind : It lacion. The moſt wiſe God knows how to diſcover
Sau vibao pleaſed thče to return them this quick the crue State of all Hearts by Affliction ; every
Anſwer ; neither bath this Man ſinned nor bis Parents, Face thus appears in its own hue, and then no mar-
but that the Works of God ſhould be made manifeft in vel if the ſincere and upright Soul rejoyce to have
bim ; ſurely the event juſtified thy Words. All the her Truth and Innocence gloriouſly Vindicated, and
Eyes of the beholders of this poor dark Soul did made conſpicuous to all Eyes : That
not win ſo much glory to thee, as this Mans want the trial of ber Faith being much more prea 1 Pet. 1.7.
of Eyes, fo omnipotently fupplyed by thy Divine cious than of Gold that periſheth, though it and
Power; reſtoring of fight was nothing in compari- be tried by the Five, may be found unto Praiſe, and Ho-
ſon of creating it: Nature and Art hath done that ; nour, and Glory at the appearing of Jeſus Chriſt.
none but the God of Nature could effect this ; no
doubt this now-feeing Beggar could not but bleſs
SECT. VIII.
thee for his blindneſs, that gave thee occaſion of
fhewing this miraculous proof of thy Deity, and UT the far more excellent and gracious drifo
applauded his own Happineſs in being made the of our Afflictions, is the bettering of our Souls.
Subject of lo convictive a Miracle : Had not La He that could ſay, Remember David
zarus fickned and died, and ſmelt of the Grave, and all bis Troubles, could alſo ſay, Pfal. 119.710
where had been the Glory that accrued to thee by It is good for me that I have been Afflicted,
his Refufcitation? Had not Daniel lodged in the Li-that I might learn thy Statutes. Well therefore did
ons Den, and the three Children taken poſſeſſion the Angel that ſpake to Daniel put theſe two toge-
of the fiery Furnace, where had been the Glory of ther, telling him that thoſe Perfecutions which
their admired Prefervation? Moſt juſt it is then, o ſhould befal Gods People ſhould try them, and purge
Lord, thar chine Eye ſhould be moſt upon thine them, and make them white, according to that
honour in our Suffering; and juſt caufe have we to which the Lord ſpeaks by his Pro-
rejoyce, and ſing to thy praiſe, if thou have vouch-phet Zachariah, I will bring the third part Dan. 11. 35.
fafed to make us in any fort Examples of thy Power through the Fire, and will refine them, as Zach. 13. 9.
and Mercy.
Silver


ya


Songs in the Night.
435
Rom. 5. 34
IT
1 Cor. 11. 32.
Pfal. 141. 5.
a
A
Silver and Gold is refined : and they ſhall call upon my other: Even ſo Lord ler not thy Staff only, but
Name, and I will bear them.
thy Rod alſo comfort me, let thy loving Correcti-
How juftly then doth the Apoſtle profeſs to glory on make me (however unworthy) great in thy Fa-
in Tribulation; as knowing that Tri- vour; and let me bleed from that Hand which up.
bulation worketh Patience , and Patience holds me here, and ſhall Crown me hereafter.
Experience, and Experience Hope, and Hope
maket k not aſhamed. Oh the ſweet and happy Fruit
S E C T. X.
of A Miction ; who would not welcome that pain
of Body, which works Health to the Soul? that loſs T is eaſie enough to obſerve that the main com.
of Goods or temporal Eſtate, chat enriches the Soul? fort of our Sufferings muſt be expected from
That Trouble and Diſquier that brings a ſweet Peace the Iſſue : For no chaſtening for the pre-
of Conſcience, and Joy in the Holy | lent ſeemeth to be joyous, but grievous; Heb. 12. 11.
Deut. 32. 15.
Ghoft? How many have we ſeen that nevertheleſs afterwards it gieldeth the peace-
with Jeſurun have waxed fai, and kick- able fruit of Righteouſneſs
, to them which are thereby ex-
ed againſt the Almighty in the pampered time oferciſed : There is an end of all our Sorrows, and
their Proſperity ; who in the time of their Trouble that end is Happy, ſuch as makes more than abun-
have with broken Hearts and bended Knees fought dant amends for all our Sufferings.
their God, and found him to their unſpeakable Com- Thoſe that ſow in Tears, ſhall reap in Foy: Pfal. 136.5.
fort: How many that have been faſt galloping to ob thou Afflicted, toſſed with Tempeſts and Efa. 54. 11.
wards Hell in the lawleſs courſe of their willful not comforted; behold I will lay thy Stones
Sins, have in the midſt of their Career, been ſtop with fair Colours, and lay thy Foundations with Saphirs;
ped by the Hand of a good God, through a ſudden and I will
' make thy Windows of Agats, and thy Gates of
Afiction? O the indulgent Scroaks of a gracious Carbuncles, and all thy Borders of pleaſant
God that whips us here, that we ſhould Stones : Indeed, many are the Aflictions of Pfal. 34. 20.
not be condemned with the World: Let the the Righteous, but the Lord delivereth him
righteous God thus ſmite me, it shall be a out of them all: Yea, delivereth him
kindneſs; and let him reprove me, it ſhall not without Triumph and infinite Ad-
be an excellent Oil, which ſhall not break my Head. vantage; Though they have lain among Pfal. 68.13.
the Pots, yet Mall they be as the wings of a
SECT. IX.
Dove covered with Silver, and ber Feathers with yellow
Gold : It is not feldom ſeen that God is pleaſed to
Ccording to the merciful Intentions of the Al recompence the Sufferings of his Servants with
mighty, thus healing and foveraign is Af- fenfible advancement in this preſent World; Job is
fli&tion in the very Nature of it to all Gods dear ones double the richer for his Loffes ; and Foſeph chang-
upon Earth, as being only a fatherly Chaſtiſement, ed the nafty Rags of his Priſon, for the fine Linnen
not a ſevere Puniſhment whereever it falls; even of Egypt; and his Goal for a Throne next to Pha-
then therefore when he ſeems to frown upon them, raob's; but the full and unfailable perfection of their
he comes to them not with a Sword in his Hand, glorious amends abides for chem in
but with a Rod: not for his own Revenge, but for Heaven: For our light Affli&tion which is
their Emendation.
but for a Moment, worketh for us a far
The beſt of us is deeply Sin-ſick, this bitter Poti- more exceeding weight of Glory: Lo this, this is it, the
on is it that can only purge out all our peccant Hu- aſſured expectation whereof is able to turn all the
mours, and reſtore us to chat good tem per of ſpiri- Sorrows which the Soul is capable of, into Joy ; it
tual Health, wherein we may comfortably enjoy was an heavenly Word, which is ſaid to have fal-
God, and our felves; we all as Veſſels of impure len from a mortified Votary, whom Rome honours
Mettal through long ſecurity, and diſuſe of holy for a Saint; fo great is the Glory that I look for, as
Duties, have contracted much Ruft : It is the gentle that all Pains is a pleaſure to me.
fire of ſeaſonable Affliction that muft cleanſe us, And ſurely could our narrow Hearts apprehend
and make us fit for the Service of our Maker ; as it aright, fo tranſcendent is the Glory of this Retri-
he ſpeaks of his peculiar People by the bution, that we ſhould not grudge at the Conditi-
Mouth of his Prophet ; Behold i have on, if we were allotted to paſs through the tor-
refined thee, I bave choſen thee in the fur- ments of Hell to fo great a Bleſſedneſs. How much
nace of Affli&tion, O that my Soul could bleſs thee more therefore ſhould we in intuition of this eter-
my God, and adore thy Juſtice and Mercy in the nal Happineſs, lightly turn over thoſe light Miſe.
differences of thy proceedings with the Sons of ries which are incident into us in this our ſhort pil-
Men, for wicked Men and preſumptuous Sin- grimage upon Earth.
ners, thou haft reſerved the Cup of Trembling, Methinks I ſee with what Courage and Scorn, in
and the dregs of the Cup of thy fury, which this regard, that famous Confeſſor Marcus Arethufius
they ſhall drink up and die for ever; in the lookt down upon his Perſecutors, when being hang'd
mean time they feaſt without fear, and up in a Basket betwixt Heaven and Earth, his na-
let themſelves looſe to all Jollity and ked Body all gaſhed with Wounds, and anointed
Pleaſure; as having made a League with Honey to invite the Waſps, and Hornets to
with Death, and an Agreement with Hell : that cruel Banquet ; he chearfully inſulted over the
whereas the failings of thy faithful (but weak) Ser- malicious Spectators below as poor terrene. Wretches,
vants are ſmartingly rewarded with the lashes of creeping upon the baſe Earth, whereas himfelf was
painful Afidions here, and paſſed over with Si- now advanced alofs towards that Heaven whereto
lence in the reckonings of Eternity : Whilft their he was aſpiring.
humble Penitence admits them to a gracious Pardon With what picty did the valiant Martyrs behold
in this World, and everlaſting Bleſſedneſs in the 'their inraged Tyrants, and wearied Tormentors,
Iiiii 2
when




1
2 Cor.
4. 17.
Efa. 48. Io.
Efa. 51. 22.
436
Songs in the Night.

A. 14.12.
2 Tim. 2. I 2.
when they lookt up to their Heaven, and with the glorious and immortal Husband, from whom it ſhall
Eyes of their Fairh ſaw that, (which the Proto- never be parted.
martyr ſaw with bodily Eyes) the Heavens opened, Am I bereaved of ſome of my dear Children,
and their Jefus ſtanding at the right Hand of God the ſweet Pledges of our Matrimonial Love, whole
ready co crown them with Glory? For us we may not heart and hopes promiſed me Comfort in my de-
all be Martyrs, but we muſt all be Sufferers, for thro' clined Age? Why am not I rather thankful it hath
many Tribulations muft enter into the pleaſed my God, out of my Loyns to furnish Hea-
Kingdom of God; and if we ſuffer with Chriſt, ven with ſome happy Gueft? Why do I not inſtead
we shall alſo reign with bim: O poor of mourning for their Loſs, ſing praiſes to God, for
Tribulations in reſpect to that King- preferring them to that eternal Bleſſedneſs.
dom! How can we be ſenſible of thefe Flea-bitings, Am I afflicted with bodily Pain and Sickneſs,
when we have a bleſſed Eternity in our Eye? 0 which baniſheth all ſleep from my Eyes, and exer
God, bleſs thou mine Eye with this Sight, I ſhall ciſes me with a lingring Torture ? "Ere long this
not forbear to fing in the Night of Death it felf
, momentary Diftemper ſhall end in an everlaſting
much leſs in the twilight of all theſe Worldly Af- Reft.
dictions.
Am I threatned by the Sword of an Enemy?
Suppoſe that Man to be one of the Guardians of
SECT. I.
Paradiſe, and that Sword as flaming as it is ſharp,
that one ſtroak ſhall let me into that place of un-
10 ME then, all ye earthly Croſſes, and mu conceiveable Pleaſure, and admit me to feed on the
Ci
fter up all your Forces againſt me; here is tree of Life for ever.
that which is able to make me more than a Con Cheer up then, O my Soul, and upon the fixed
queror over you all. Have I loſt my Goods, and apprehenſion of the Glory to be revealed, whilſt thy
forgone a fair Eſtate? Had all the Earth been weak Partner my Body droops and languiſhes under
mine, what is it to Heaven? Had I been the Lord the ſad load of Years and Infirmities, fing thou to
of all the World, what was this to a Kingdom of thy God, even in the midnight of thy Sorrows,
Glory? Have I parted with a dear Confort, the and in the deepeſt darkneſs of Death it ſelf, Songs
ſweet Companion of my Youth, the tender Nurſe of Confidence, Songs of ſpiritual Joy, Songs of
of my Age; the Partner of my Sorrows for theſe Praiſe and Thankſgiving; ſaying with
forty eight years; ſhe is but ftept a little before me all thy glorified Ones; Bleſſing, Ho- Rev. 5. 13.
to thac happy Reft, which I am panting towards, nour, Glory, and Power be unto him that
and wlierein I fhall ſpeedily overtake her; in the fitteih upon the Throne, and unto the Lamb for ever and
mean time and ever my Soul is eſpouſed to that ever, Amen.

do 5to was born

437
DEVOUT
MEDITATIONS
ON
Two important SUBJECTS. W
SS
THE ONE,
der no THE OTHER,
Of Eternal Life, as the End. Of Death, as the Way.
To the READER.
I
T affords juſt Matter of Complaint, and to be acknowledgºd with Sorrow and Shame,
that if there be any Chriſtian Duty.whoſe Omi ſion is notoriouſly ſhameful and prejudicial
to the Souls of Profeſſors, it is that of Meditation. This is the very End God hath
given us our Souls for : We miſpend them if we uſe them not thus. How lamentable is it
that we fo employ them, as if our Faculties of Diſcourſe ſerv'd for nothing but our Earthly
Proviſion? As if our reaſonable and Chriſtian Minds were appointed for the Slaves and
Drudges of this Body, only to be the Caters and Cooks of our Appetites?
The World filleth, yea, cloyeth us ; and we find our ſelves over-charg’d with ſuch Thoughts
as theſe. What have I yet? How may I get more? Whać muit I lay out ? What
ſhall I leave for Poſterity ? How may I prevent the Wrong of mine Adverſary ?
How may 1 return it? What Anſwers ſhall I make to ſuch Allegations ? What
Entertainment ſhall I give to ſuch Friends ? What Courſes ſhall I take in ſuch Suits?
In what Paſtime ſhall I ſpend this Day? In what the next? What Advantage ſhall
I reap by this Practice ? What Loſs ? What was ſaid, anſwer’d, reply'd, done, fol-
low'd ?
Goodly Thoughts, and fit for Spiritual Minds! Say there were no other World, how could
Spend our Cares otherwiſe? Unto this only Neglect, let me aſcribe the Commonneſs of that
Laodicean Temper of Men ; or (if that be worſe ) of the dead Coldneſs which hath ſtricken
the Hearts of many, having left them nothing but the Bodies of Men, and Viſors of Chri-
ſtians, to this only, They have not meditated. It is not more impoſſible to live without
an Heart, than to be devout without Meditation. Would God therefore my Words could be in
this ( as the Wife-Man faith the Words of the Wiſe are ) like unto Goads in the Sides of every
Reader, to quicken him up out of this dull and lazy Security, to a cheerful Praćtice of this
Divine Meditation. Let him curſe me upon his Death-bed, if, looking back from thence
to the beſtowing of his former Times, he acknowledge not theſe Hours placed the moſt happily
in his whole Life ; if he then wiſh not he had worn out more Days in ſo profitable and heavenly
a Work
we
Devont
438
Devout MEDITATIONS
ON
ги от
ETERNAL LIFE, as the END.

W
HAT wilt thou muſe upon, O my thou would'ſt be good; but therefore art thou
Soul? Thou ſeeft how little it availeth good, becauſe he hath ordain'd thou ſhalt be
thee to wander and rove about in Un- happy. He hath ordain'd thee to Life: He hath
certainties : Thou findeſt how little Savour there given thee a Saviour to give this Life unto thee;
is in theſe Earthly Things, wherewith thou haſt Faith, whereby thou mighteſt attain to this Sa-
weary'd thy ſelf. Trouble not thy ſelf any longer viour ; his Word, by which thou mighteſt attain
(with Martha ) about the many and needleſs to this Faith : What is there in this not his ? And
Thoughts of the World : None but Heavenly yet not his ſo ſimply, as that it is without thee:
Things can afford thee Comfort : Up then, my without thy Merit indeed, not without thine
Soul, and mind thoſe Things that are above, Ac. Thou liveft here, thro' his Bleſſing, but by
whence thy ſelf art : Amongſt all which, wherein Bread; thou ſhalt live above thro' his Mercy,
ſhould ft thou rather meditate than of the Life and but, by thy Faith below, apprehending the Au-
Glory of God's Saints ? A worthier Employment thor of thy Life. _ And yet, as he will not ſave
thou can'ſt never find, than to think upon that thee without thy Faith, ſo thou can'ſt never have
Eſtate thou ſhalt once poffefs, and now defireft. Faith without his Gift. Look to him therefore,
What then, O my Soul, is the Life of the O my Soul, as the Beginner and Finiſher of thy
Saints whereof thou ſtudieft ? Who are the Saints, Salvation; and, while thou magnifieſt the Au-
but thoſe who having been weakly holy upon thor, be raviſh'd with the Glory of the Work ;
Earth, are perfectly holy Above which even which far paſſeth both the Tongue of Angels,
on Earth were perfectly holy in their Saviour, and the Heart of Man. It can be no good thing
now are ſo in themſelves? which, overcoming on that is not there. How can they want Water
Earth, are truly canoniz'd in Heaven? What is that þave the Spring ? Where God is enjoy'd, in
their Life, but that Bleſſed Eſtate Above, where whom only all things are good, what Good can be
in their Glorify'd Souls have a full Fruition of wanting? And what Perfection of Bliſs is there,
God?
O cloud where all Goodneſs is met and united! In thy Pre-
There is a Life of Nature, when thou, my ſence is Fulneſs of Foy, and at thy Right Hand are Plea-
Soul, dwelleſt in this Body, and informeſt thiné ſures for evermore
. Ő bleſſed Reflection of Glory!
Earthly Burden. There is a Life of Grace when we ſee there, as we are feen; in that we are
the Spirit of God dwells in thee. There is a Life ſeen, it is our Glory ; in that we ſee, it is God's
of Glory, when the Body being united to thee, Glory; therefore doch he glorify us, that our
both ſhall be united to God; or when, in the Glory ſhould be His. How worthy art thou, o
mean time, being ſeparated from thy Companion, Lord, that thro' us thou ſhould it look at Thy
thou enjoyeſt God alone. This Life of thine ſelf !
therefore, as the other hath his Ages, hath his
No marvel then if from this Glory proceed
Statures; for it entreth upon his Birth, when thou unſpeakable Joy, and from this Joy the ſweet
paſſeft out of thy Body, and changeſt this Earthly Songs of Praiſe and Thankſgiving. The Spirit
Houſe for an Heavenly: It enters into his full bids us, when we are merry, ling: How much
Vigour, when, at the Day of the common Re- more then, when we are merry without all Mix-
ſurrection, thou reſumeſt this thy Companion, ture of Sorrow, beyond all Meaſure of our Earthly
unlike to it felf, like to thee, like to thy Saviour, Affections, ſhall we ſing joyful Hallelujahs and Ho-
immortal now, and glorious. In this Life here Jannahs to Him that dwelleth in the Higheſt Hea-
may be Degrees ; there can be no Imperfection. vens? Our Hearts ſhall be ſo full, that we can-
If ſome be like the Skie, others like the Scars, not chuſe but fing, and we cannot but fing
yet all ſhine. If ſome fit at their Saviour's Right melodiouſly. There is no Jar in this Muſick, no
Hand, others at his Left, all are bleſſed. If ſome End of this Song. O bleſſed Change of the
Veſſels hold more, all are full; none complaineth Saints! They do nothing but weep below, and
of Want, none envieth him that hath more. now nothing but fing above. We low'd in Tears,
Whence is this Eternal Life, but from him reap in Joy : There was ſome Comfort in thoſe
which only is Eternal, which only is the Foun- Tears when they were at the worſt, but there is
tain of Life, yea, Life it felf? Who but the ſame no danger of complaint in this Heavenly Mirth.
God that gives our_Temporal Life, giveth alſo If we cannot fing here with Angels, On Earth
that Eternal ? The Father beſtoweth it, the Son Peace, yet there we ſhall fing with them, Glory to
meriteth it, the Holy Ghoſt ſeals and applieth it. God on High; and, joyning our Voices to theirs,
Expect it only from him, O my Soul, whoſe free ſhall make up that Celeſtial Confort, which none
Election gave thee the firſt Title to it, to be pur can either hear or bear part in, and not be happy.
chas'd by the Blood of thy Saviour : For thou And, indeed, what lefs Happineſs doth the
fhalt not therefore be happy, becauſe he ſaw that very Place promiſe, wherein this Glory is exhi-
bited ?

Devout Meditations on Eternal Life.
439
و
bited ? which is no other than the Paradiſe of the continuance, as he that had no Beginning.
God. Here below we dwell, or rather, we wan O Bleſſedneſs truly infinite! Our Earthly Joys
der, in a continu’d Wilderneſs; there we ſhall do ſcarce ever begin; but when they begin, their
reſt us in the true Eden : I am come into my Gar-End bordereth upon their Beginning : One Hour
den, my Siſter, my Spouſe. Kings uſe not to dwell ſeeth us oft-times joyful and miſerable : Here
in Cottages of 'Clay, but in Royal Courts fit alone is nothing but Eternity. If then the Di-
for their Eſtate : How much more shall the King vine Prophet thought here One Day in God's
of Heaven, who hath prepar'd for Men fo fair Earthly Houſe, better than a Thouſand elſe-
Manſions on Earth, make Himſelf an Habitation where, what !hall I compare to Thouſands of
ſuitable to his Majeſty ? Even Earthly Princes Millions of Years in God's Heavenly Temple ?
have dwelt in Cedar and Ivory ; but the Great Yea, Millions of Years are not ſo much as a
City, Holy Feruſalem, the Palace of the Higheſt, Minute to Eternity, and that other Houſe not a
hath her Walls of Jaſper, her Building of Gold, Cottage to this.
her Foundation of Precious Stones, her Gates of What doeft thou here then, O my Soul ? What
Pearl : How glorious things are Spoken of thee, O thou doeft thou here groveling upon Earth? where
City of God! We fee but the Pavement, and yet the beſt Things are Vanity, the reſt no better than
how goodly it is ! The Believing Centurion Vexation. Look round about thee, and ſee whe-
thought himſelf unworthy that Chriſt ſhould ther thine Eyes can meet with any thing but either
come under his Roof; yet wert thou, O Saviour, Sins or Miſeries. Thoſe few and ſhort Pleaſures
in thine humbled Eftate, in the Form of a Ser- thou feeft, and ever forrowfully; and, in the
vant : How then ſhall I think my ſelf worthy mean time, are intermingled with many Grie-
to come under this Roof of thine, ſo ſhining and vances. Here thou heareft one cry out of a Sick
glorious ? O, if this Clay of mine may come to Body, whereof there is no Part which affords not
this Honour above, let it be trampled upon and Choice of Diſeaſes. This Man layeth his Hand
deſpis’d on Earth.
upon his conſuming Lungs, and complaineth of
But were the Place leſs Noble and Majefti- ſhort Wind ; that other, upon his riſing Spleen;
cal, yet the Company which it affordeth hath a third ſhaketh his painful Head ; another roars
enough to make the Soul bleſſed. For, not the out for the Torment of his Reins or Bladder ;
Place giveth Ornament to the Gueſt, ſo much another for the racking of his gouty Joints : One
as the Gueſt to the Place. How loth are we to is diſtemper'd with a watry Dropſy; another with
leave this Earth, only for the Society of ſome few a windy Colick ; a third with a fiery Ague; a
Friends in whom we delight, which yet are fourth with an earthen Melancholy : One gro-
ſubject every Day to mutual Diſlikes? What Plea- vels and foameth with the Falling-Sickneſs; ano-
fures ſhall we then take in the enjoying of the ther lieth Bed-rid, half ſenſeleſs, with a Dead
Saints, when there is nothing in them not amiable, Palfy. There are but few Bodies that complain
nothing in us that may cool the Fervour of our not of ſome Diſeaſe; and, that thou may’ft not
Love There ſhalt thou, my Soul, thy ſelf glo- look far, it is a wonder if thy ſelf feel not always
rify'd, meet with thy dear Parents and Friends one of theſe Evils within thee. There thou
alike glorious, never to be ſever'd: There thou heareſt another lament his Lofs : Either his Eſtate
ſhalt fee and converſe with thoſe ancient Wor- is impair’d by Suretiſhip, or Stealth, or Ship-
thies of the Former World, the bleſſed Patriarchs wreck, or Oppreſſion; or his Child is unruly,
and Prophers, with the crown'd Martyrs and or miſcarry'd; or his Wife dead, or diſloyal :
Confeffors; with the holy Apoſtles, and the Fa- Another tormented with Paffions. Each one is
thers of that Primitive and this Preſent Church, ſome way miſerable. But that which is yet more
ſhining each one according to the Meaſure of his irkſom, thy one Ear is beaten with Curlings and
bleſſed Labours. There ſhalt thou live familiarly Blaſphemies; thy other with ſcornful, or wanton,
in the Sight of thoſe Angels, whom now thou or murthering Speeches ; thine Eyes ſee nothing
receiveſt Good from, but ſeeft not. There but Pride, Filthineſs, Prophaneneſs, Blood, Ex-
(which is the head of all thy Felicity) thine Eyes ceſs, and whatſoever elſe might vex a righteous
fhall ſee Him whom now thine Heart longerh for, Soul: And if all the World beſides were innocent,
(thar Saviour of thine) in the only Hope of whom thou findeſt enough within thy ſelf to make thy
now thou liveft. Alas, how dimly, and afar off, felf weary, and thy Life loathſom. Thou needeſt
doeſt thou now behold him ? How imperfectly not fetch Cauſe of Complaint from others : Thy
doeft thou enjoy him, while every Temptation Corruptions yield thee too much at Home ; ever
bereaves thee, for the time, of his Preſence?finning, ever preſuming ; finning even when
I ſought him whom my Soul loveth : I ſought him, but thou haft repented; yea, even while thou re-
found him not : His Back is now towards thee ma-penteft, finning. Go to now, my Soul, and fo-
ny times, thro’ thy Sins, and therefore thou lace thy felf here below, and ſuffer thy ſelf be-
hardly diſcerneft him : Other times, and often, forted with theſe goodly Contentments; worthy
thy Back is turn’d unto him thro' Negligence, of no better while thou fixeft thy ſelf on theſe.
that when thou mighteſt obſcurely ſee him, thou See if thou can'ſt find any of theſe Above ; and
doeft not : Now thou ſhalt ſee him, and thine if thou can'ft meet with any Diſtemper, any Loſs,
Eyes thus fix'd ſhall not be remov'd. Yet neither any Sin, any Complaint, from thy ſelf or any
could this Glory make us happy, if being thus ab- other Above, deſpiſe thine Heaven as much as now
ſolute, it were not perpetual. To be happy, is thou loveft the Earth : Or, if all this cannot
not ſo fweet a State, as it is miſerable to have enough commend unto thee the State of Hea-
been happy. Left ought therefore ſhould be venly Glory, caſt down thine Eyes yet lower,
wanting, behold this Felicity knoweth no End, into that deep and bottomleſs Pit, full of Horror,
feareth no Intermiſſion, and is as Eternal, for full of Torment, where there is nothing buc
Flames,

440
Devout Meditations on Eternal Life.
و
Flames, and Tears, and Shrieks, and Gnaſhing ever? What greater Honour is there than in Sove-
of Teeth ; nothing but Fiends and Tortures: reignty? What greater Pleaſure than in Feafting?
Where there is palpable Darkneſs, and yet per- This Life is both a Kingdom and a Feaft. A
petual Fire : Where the Damned are ever boiling, Kingdom: He that overcomes, ſhall rule the Nations,
never conſum'd ; ever dying, never dead; ever and phall fit with me in my Throne : 0 bleſſed Pro-
complaining, never pity'd: Where the Glutton, motion ! O large Dominion and Royal Seat! to
that once would not give a Cruſt of Bread, now which Solomon's Throne of Ivory was not worthy
begs for one Drop of Water ; and yet alas, if to become a Footſtool. A Feaſt: Bleſſed are they
whole Rivers of Water ſhould fall into his Mouth, that are called to the Marriage-Supper of the Lamb.
how ſhould they quench thoſe Rivers of Brim- Feaſts have more than Neceflity of Proviſion,
ftone that feed this Flame? where there is no more than ordinary Dier ; but Marriage-Feafts
Intermiſſion of Complaints, no Breathing from yet more than common Abundance ; but the
Pain, and, after Millions of Years, no Poflibility Marriage-Feaſt of the Son of God to his bleſſed
of Comfort. And if the Rod wherewith thou Spouſe the Church, muſt ſo far exceed in all Hea-
chaſtifeſt thy Children, O Lord, even in this venly Munificence and Variety, as the Perfons
Life, be ſo ſmart and galling, that they have been are of the greater State and Majeſty. There is
brought down to the brim of Deſpair, and, in new Wine, pure Manna, and all manner of Spi-
the bitterneſs of their Soul, have entreated Death ritual Dainties; and, with the continual Cheer,
to releaſe them; what ſhall I think of their a ſweet and anſwerable Welcome ; while the
Plagues, in whoſe righteous Confuſion, thou Bridegroom lovingly cheereth us up ; Eat, o
conſulteſt, and fayeit, Aba, I will avenge me of Friends ; drink, and make you merry, O well-beloved :
mine Enemies? Even that thou ſhalt not be thus Yea, there ſhalt thou be my Soul, not a Gueſt,
miſerable, O my Soul, is ſome kind of Happineſs; but (how unworthy ſoever) the Bride her-ſelf,
but that thou ſhalt be as happy as the Reprobates whom he hath everlaſtingly eſpouſed to himſelf in
are miſerable, how worthy is it of more Eſtima- Truth and Righteouſneſs. The Contract is pafsd
tion than thy ſelf is capable of ?
here below, the Marriage is conſummate above,
Wonder then, O my Soul, as much as thou and folemniz'd with a perpetual Feaft: So that
can’ſt, at this Glory; and, in compariſon there- now thou may'ſt ſay, My well-beloved is mine,
of, contemn this Earth, which now thou treadeſt and I am his: Wherefore hearken, O my Soul,
upon ; whoſe Joys, if they were perfect, are and conſider, and incline thine Ear; forget allo
but ſhort ; and if they were long, are imperfect
. thine Own People, and thy Father's Houſe, (thy
One Day when thou art above, looking down fuppoſed Home of this World) fo fhall the King
from the Height of thy Glory, and ſeeing the have Pleaſure in thy Beauty ; for he is the Lord,
Sons of Men creeping, like ſo many Ants, on and worſhip thou him.
this Mole-hill of Earth, thou ſhalt think, Alas, What need I ſeek thoſe Reſemblances, when
how baſely I once liv'd! Was yonder filly Dun- the very Name of Life implieth Sweetneſs to Men
geon the Place I ſo lov'd, and was ſo loth to on Earth, even to them which confeſs to live
leave! Think ſo now before-hand, and, ſince of with ſome Diſcontentment ? Surely the Light is
Heaven thou can'ſt not, yet account of the Earth a pleaſant thing, and it is good to the Eyes to
as it is worthy. How heartleſs and irkſom are ſee the Sun: Yet when Temporal is added to Life,
ye, O ye beſt Earthly Pleaſures, if ye be match'd I know not how, this Addition detracteth fome-
with the leaſt of thoſe Above? How vile are you, thing, and doth greatly abate the Pleaſure of
Oye Sumptuous Buildings of Kings, even if all Life ; for thoſe which joy to think of Life, grieve
the Entrails of the Earth had agreed to enrich to think it but Temporal ; fo vexing is the End of
you, in compariſon of this Frame not made with that whoſe Continuance was delightful. But now
Hands? It is not ſo high above the Earth in Di- when there is an Addition (above Time) of Eter-
ftance of Place, as in Worth and Majeſty. We nity, it maketh Life ſo much more ſweet as it
may ſee the Face of Heaven from the Heart of is more laſting ; and laſting infinitely, what can
the Earth ; but from the neareſt Part of the Earth, it give leſs than an infinite Contentment ? O dy-
who can ſee the leaſt Glory of Heaven? The ing and falſe Life which we enjoy here, and
Three Diſciples on Mount Tabor ſaw but a glimpſe ſcarce a Shadow and Counterfeit of that other !
of this Glory ſhining upon the Face of their Sa- What is more eſteem'd than Glory? which is fo
viour, and yet, being raviſh'd with the Sight, precious to Men of Spirit, that it makes them pro-
cry'd out, Mafter, it is good being here ; and, digal of their Blood, proud of their Wounds, care-
thinking of building of Three Tabernacles (for leſs of themſelves : And yet (alas ) how pent,
Chrift, Moſes, Elias ) could have been content and how fading is this Glory, effected with ſuch
themſelves to have lain without Shelter, ſo they Dangers and Death? hardly, after all Trophies
might always have enjoy'd that Sight. Alas, how and Monuments, either known to the next Sea,
could Earthly Tabernacles have fitted thoſe Hea- or ſurviving him that dieth for it. It is true Glo-
venly Bodies? They knew what they ſaw ; what ry to triumph in Heaven, where there is neither
they ſaid, they knew not. Lo, theſe Three Di-Envy nor Forgetfulneſs.
ſciples were not transfigur'd; yet how deeply What is more dear to us than our Country?
they were affected even with the Glory of others! which the Worthy and Faithful Patriots of all
How happy ſhall we be, when our ſelves ſhall Times have reſpected above their parents, their
be chang'd into glorious, and ſhall have Taber-Children, their Lives ; counting it only happy
nacles not of our own making, but prepar'd for to live in it, and to die for it. The Baniſh'd
us by God; and yet not Tabernacles, but Eternal Man pines for the want of it: The Traveller di-
Manſions? Mofes faw God but a while, and ſhin'd: geſteth all the Tediouſneſs of his Way, and all the
How ſhall we ſhine that ſhall behold his Face for / Sorrows of an Ill Journy, in the only Hope of
Home ;

Devout Meditations on Eternal Life.
441
ز
Home ; forgetting all his Foreign Miſeries, when there is Happineſs, and Happineſs for thee, and
he feelech his own Smoke. Where is our Coun- defireft it not, and delighteſt not in it? Alas,
try but Above? Thence thou cameft, O my how weak and unbelieving is thy Belief! How
Soul; thither thou art going, in a ſhort, but cold and faint are thy Deſires : Tell me what
weary Pilgrimage. O miſerable Men, if we ac- fuch goodly Entertainment haft thou met withal
count our felves at Home in our Pilgrimage ; if here on Earth, that was worthy to withdraw
in our Journey we long not for Home ! Doeft thee from theſe Heavenly Joys? What Pleaſure
thou ſee Men ſo in love with their Native Soil, in it ever gave thee Contentment? or, What
that even when it is all deform’d with the Defo- Cauſe of Diſlike findeſt thou Above? O no, my
dations of War, and turn'd into rude Heaps, or Soul, it is only thy miſerable Drowſineſs, only
while it is even now flaming with the Fire of thy Security: The World, the World hath be-
Civil Broils, they covet yet ſtill to live in it, pre- forted thee, hath undone thee with Careleſneſs:
ferring it to all other Places of more Peace and Alas, if thy Delight be ſo cold, what difference
Pleaſure ? And ſhalt thou, ſeeing nothing but is there in thee from an ignorant Heathen, that
Peace and Bleſſedneſs at Home, nothing but doubts of another Life; yea, from an Epicure,
Trouble Abroad, content thy ſelf with a faint that denies it ? Art thou a Chriſtian? Or art
Wiſh of thy Diſſolution ? If Heaven were thy thou none? If thou be what thou profeſſeft,
Jail, thou could'ſt but think of it uncomfortably. away with this dull and ſenſeleſs Worldlineſs;
o what Affection can be worthy of ſuch an away with this Earthly Unchearfulneſs ; ſhake off
Home!
at laſt this Profane and Godleſs Security, that
There it is (faith the Spirit of God, which hath thus long weigh'd thee down from mounting
cannot deceive thee) that all Tears fhall be wip'd up to thy Joys. Look up to thy God, and to
from our Eyes; there ſhall be no more Death, thy Crown, and ſay with Confidence, O Lord, I
nor Sorrow, nor Crying ; neither ſhall there be bave waited for thy Salvation.
any more Pain: Yea, there ſhall not only be an O Lord, that I could wait and long for thy
End of Sorrows, but an abundant Recompence Salvation! Oh that I could mind the Things
for the Sorrows of our Life ; as he that was rape Above! that as I am a Stranger indeed, ſo I
up into the Third Heaven, and there ſaw what could be alſo in Affection. Othat mine Eyes,
cannot be ſpoken, ſpeaketh yet thus of what he like the Eyes of thy Firſt Martyr, could, by the
ſaw ; I count, that the Afflictions of this preſent time are Light of Faith, ſee but a glimpſe of Heaven! Oh
not worthy of the Glory which ſhall be chewed to us. that my Heart could be rapt up thither in De-
It was thew'd unto him what ſkould hereafter fire! How ſhould I trample upon theſe poor Va-
be ſhew'd unto us; and he ſaw, that if all the nities of the Earth! How willingly ſhould I en-
World full of Miſeries were laid in one Balance, dure all Sorrows, all Torments! How fcornfully
and the leaſt Glory of Heaven in another, thoſe ſhould I paſs by all Pleaſures ! How ſhould I be
would be incomparably light; yea, (as that Di- in Travail of my Diſſolution ! Oh when ſhall that
vine Father) that One Days Felicity Above were bleſſed Day come, when all this wretched World-
worth a Thouſand Years Torment Below : What lineſs remov'd, I ſhall folace my ſelf in my God!
then can be match'd with the Eternity of ſuch Behold, as the Heart brayeth for the Rivers of
Joys ? O how great therefore is thy Goodneſs, Waters, fo panteth my Soul after thee, O God:
O Lord, which thou haft laid up for them that My Soul thirfteth for God, even for the Living
fear thee, and done to them that truſt in thee, God. Oh when ſhall I come and appear before
before the Sons of Men. to
the Preſence of God!
O bleſſed Eſtate of the Saints ! O Glory not to Thus I deſire, O Lord, to be aright affected
be expreſs’d, even by thoſe which are glorify'd ! towards Thee and thy Glory: I deſire to come
O incomprehenſible Salvation! What Savour hath to Thee; but, alas, how weakly ? how heart-
this Earth to thee? Who can regard the World leſly? Thou knoweſt that I can neither come to
that believeth thee? Who can think of thee, thee, nor deſire to come, but from thee. It is
and not be raviſh'd with Wonder and Deſire Nature that holds me from thee : This treacherous
Who can hope for thee, and not rejoyce? Who Nature favours it felf, loveth the World, hateth
can know thee, and not be ſwallow'd up with to think of a Diſſolution, and chuſeth rather
Admiration at the Mercy of him that beſtoweth to dwell in this Dungeon with continual Sorrow
thee? O Bleſſedneſs worthy of Chriſt's Blood to and Complaint, than to endure a Parting, altho'
purchaſe thee! Worthy of the continual Songs of to Liberty and Joy. Alas, Lord, it is my Miſery
Saints and Angels to celebrate thee ! How ſhould that I love my Pain. How long ſhall theſe Va-
I magnify thee! How ſhould I long for thee! nities thus beſot me? It is thou only that can'ſt
How ſhould I hate all this World for thee!
turn away mine Eyes from regarding theſe Fol-
But alas, where is my Love? Where is my lies, and my Heart" from affecting them : Thou
Longing? Where are thou, O my Soul ? What only, who, as thou ſhalt one Day receive my
Heavineſs hath overtaken thee? How hath the Soul into Heaven, fo now before-hand can'ſt fix
World bewitch'd and poſſeſs'd thee, that thou art my Soul upon Heaven and Thee.
become ſo careleſs of thy Home, fo fenſeleſs O carry it up therefore, thou that haft created
of Spiritual Delights, ſo fond upon theſe Vanities and redeemed it, carry it up to thy Glory : 0
Doeft thou doubt whether there be an Heaven let me not always be thus dull and brutiſh : Let
or, Whether thou have a God and a Saviour not theſe Scales of Earthly Affection always dim
there? O far be from thee this Atheiſm ; far be and blind mine Eyes. O Thou that laid'ft Clay
from thee the leaſt Thought of this deſperate Im- upon the Blind-Man's Eyes, take away this
piety. Wo were thee if thou believed'ſt not : Clay from mine Eyes, wherewith (alas) they are
But, I thou of little Faith, doeft thou believe ſo daub'd up, that they cannot ſee Heaven. "Illu-
Kkkkk
minate
442
Devout Meditations on Eternal Life.

minate them from Above, and in thy Light let | I love it too much. O let me ſee Heaven ano-
me fee Light. O Thou that haft prepar'd a Place ther while, and love it ſo much more than the
for my Soul, prepare my Soul for that Place ; Earth, by how much the Things there are more
prepare it with Holineſs; prepare it with De- worthy to be loved. O God, look down on thy
fire ; and even, while it ſojourneth on Earth, let wretched Pilgrim, and teach me to look up to
it dwell in Heaven with Thee, beholding ever Thee, and to fee thy Goodneſs in the Land of
the Beauty of thy Face, the Glory of thy Saints, the Living. Thou that boughteſt Heaven for
and of it ſelf.
me, guide me thither; and, for the Price that
How graciouſly haft thou proclaim'd to the it coſt thee, for thy Mercy's fake, in ſpight of
World, that whoever wants Wiſdom ſhall ask it of all Temptations, enlighten thou my Soul, direct
thee, which neither denieft nor upbraideſt! O it, crown it.
Lord, I want Heavenly Wiſdom to conceive Yea, be thou bold, O my Soul, and do not
aright of Heaven: I want it, and ask it of thee: meerly crave, but challenge this Favour of God,
Give me to ask it inſtantly; and give me, accord as that which he oweth thee : He oweth it thee,
ing to thy Promiſe, abundantly. Thou ſeeft it becauſe he hath promis’d it, and by his Mercy hath
is no ſtrange Favour that I beg of thee; no other made his Gift his Debt. Faithful is he that hath
than that which thou haft richly beſtow'd upon promiſed, which will alſo do it. Hath he not given
all thy Valiant Martyrs, Confeffors, Servants, thee not only his Hand in the ſweet Hopes of the
from the Beginning ; who never could have fo Goſpel, but his Seal alſo in the Sacraments? Yea,
cheerfully embrac'd Death and Torment, if, thro? beſides Promiſe, Hand, Seal, hath he not given
the midſt of their Flames and Pain, they had thee a fure Earneſt of thy Salvation, in fome
not ſeen their Crown of Glory. The poor weak, but true Graces ? Yet more, Hath he not
Thếf on the Croſs had no fooner crav'd thy given thee, beſides Earneſt, Poſſeſſion while He
Remembrance when thou cameſt to thy King- that is the Truth and Life faith, He that believeth
dom, than thou promiſed'ſt to take him with bath everlaſting Life, and hath paſſed from Death to
thee into Heaven. Preſence was better to him Life. Can'ſt thou not then be content to caſt thy
than Remembrance. Behold, now thou art in ſelf upon this bleſſed Iſſue ? If God be merciful,
thy Kingdom, I am on Earth ; remember thine | I am glorious ; I have thee already, O my Life:
unworthy Servant, and let my Soul in Conceit, God is faithful, and I do believe: Who ſhall fe-
in Affection, in Converſation, be this Day, and parate me from the Love of Chriſt? from my
for ever, with thee in Paradiſe. I ſee Man Glory with Chriſt? Who ſhall pull me out of my
walketh in a vain Shadow, and diſquieteth him- Heaven? Go to then, and return to thy Reff,
ſelf in vain : They are pitiful Pleaſures he en- O my Soul ; make uſe of that Heaven wherein
joyeth, while he forgetteth thee: I am as vain, thou art, and be happy.
make me more wiſe : O let me ſee Heaven, and What ſhall I then do to thee for this Mercy,
I know I ſhall never envy, nor follow them. O thou Saviour of Men ? What ſhould I render
My Times are in thy Hand: I am no better to my Lord for all his Benefits ? Alas, what can
than my Fathers, a Stranger on Earth. As II give thee, which is not thine own before ?
ſpeak of them, ſo the next ; yea, this Generation Oh that I could give thee but all thine! Thou
ſhall ſpeak of me as one that was. My Life is giveſt me to drink of this Cup of Salvation :
a Bubble, a Smoak, a Shadow, a Thought : 1 I will therefore take the Cup of Salvation, and
know it is no abiding in this Thorough-fare: 0 call upon the Name of the Lord : Praife thou
ſuffer me not fo mad, as while I paſs on the way, the Lord, O my Soul; and all that is within
I ſhould forget the End : It is that other Life that me praiſe his Holy Name. And ſince here thou
I moſt truſt to : With Thee it is that I ſhall con-beginneſt thine Heaven, begin here alſo that
tinue : 0 let me not be ſo fooliſh as to ſettle my joyful Song of Thankſgiving, which there thou
ſelf on what I muſt leave, and to neglect Eter- ſhalt fing more ſweetly, and never end.
nity. I have ſeen enough of this Earth, and yet Bonid
a bas obnow dib
ontb
is diovo OY
So your son bas oor 701 sgore od
trobar of solid owgon b'wollswi od 30 boog won
Shiozdanog diw nogen tills who would want told 20 YƏN 18 nobis
Stabas og J has 3 boold also to draw a bueltatta
VIIM VI Bio sam obavezed eggssono Srl veslo bring
- brylstadt wole Solbril Wood 90 95 otalsan Abas
also said to ONTESS Bold Boista 996) "07 rol blood woodlagen
TO Sohbet mo
09111 101 blow and I blir
Onmuss EVER 3791W 5 Svo I y siswa
ono k odol lomo o nods us bio
Bold won bllot de base WOH 50
ml
grit bris novou rezulton sette sorta baente bas 11 Devout
លង to de todos os de
annast of smo y 10 alelotno
Omolo 02 qui cho 2 bombons strogih bnoor all of thote
de obradom 15 VS Bens ad Star 150 15 W Tourer
Die o.150
still travels SILATES 10 2 storia contra s bos bos y sed 2011
VELO S T Ova in Bad Bad Timins er godt om dit
ediye Baby brilloge ml 1905 eius 15 godt for more
osobi wrote in tant la or fisveiled ads i Sostet OW si
- Honniyarballo do O Salsa od 1905
DOI

443
Devout MEDITATIONS
SON
EG
DEATH, as the WA Y.
and

А
ND now, my Soul, that thou haſt Certainly, if Being and Good be (as they are)
thought of the End, what can fit thee of an equal Extent, then the Diffolution of our
better than to think of the Way? And Being muſt needs, in it felf, be Evil. How full
tho' the fore-part of the Way to Heaven be a of Darkneſs and Horror then is the Privation of
Good Life, the latter, and more immediate, is this vital Light ? eſpecially, ſince thy Wiſdom in-
Death: Shall I call it the Way, or the Gate of tended it to the Revenge of Sin, which is no leſs
Life? Sure I am, that by it only we paſs into than the Violation of an Infinite Juſtice? It was
that Bleſſedneſs, whereof we have ſo thought, thy juſt Pleaſure to plague us with this Brood of
that we have found it cannot be thought of our own begetting : Behold, that Death which
enough.
was not till then in the World, is now in every
What then is this Death, but the taking down thing : One great Conqueror finds it in a Slate,
of theſe Sticks, whereof this Earthly Tent is another finds it in a Fly; one finds it in the Ker-
compos’d ? The Separation of two great and old nel of a Grape, another in the Prick of a Thorn;
Friends till they meer again? The Gaol-Delivery one in the Taſte of an Herb, another in the Smell
of a long Priſoner ? Our Journey into that other of a Flower ; one in a Bit of Meat, another in
World, for which we, and this Thorough-fare, a Mouthful of Air; one in the very Sight of
were made ? Our Payment of our firſt Debt to a Danger, another in the Conceit of what might
Nature ? The Sleep of the Body, and the Awaking have been: Nothing in all our Life is too little
of the Soul ?
to hide Death under it: There need no Cords,
But left thou ſhould ſeem to flatter him, whoſe nor Knives, nor Swords, nor Pieces. We have
Name and Face hath ever ſeem'd terrible to made our ſelves as many Ways to Death, as there
others, remember that there are more Deaths are Helps of Living.
than one : If the firſt Death be not ſo fearful But if we were the Authors of our Death, it
as he is made, (his Horror lying more in the was thou that did'ft alter it : Our Diſobedience
Conceit of the Beholder, than in his own Aſpect) | made it, and thy Mercy made it not to be evil.
ſurely the ſecond is not made ſo fearful as he is
. It had been all one to thee, to have taken away
No Living Eye can behold the Terrors thereof: the very Being of Death from thine own; but
It is as impoſſible to ſee them, as to feel them, thou thoughteſt it beſt to take away the Sting of
and live. Nothing but a Name is common to it only; as good Phyſicians, when they would
both: The firſt hath Men, Caſualties, Diſeaſes, apply their Leaches, Tcoure them with Salt and
for his Executioners : The Second, Devils. The Nettles, and, when their corrupt Blood is voided,
Power of the Firſt is in the Grave: The Second employ them to the Health of the Patient. It
in Hell. The worſt of the Firſt is ſenſelefs : The is more Glory to thee, that thou haſt remov’d
eaſieſt of the Second is a perpetual Senſe of all Enmity from this Eſau, that now he meets us
the Pain that can make a Man exquiſitely mi- with Kiſſes inſtead of Frowns : And if we receive
ſerable.
a Blow from this rough Hand, yet that very Stripe
Thou ſhalt have no Buſineſs, O my Soul, with is healing. Oh how much more powerful is thy
the Second Death : Thy Firſt Reſurrection hath Death than our Sin! O my Saviour, how hait
ſecur'd thee : Thank Him that hath redeem'd thou perfum'd and ſoften'd this Bed of my Grave
thee, for thy Safety. And how can I thank thee by dying? How can it grieve me to tread in thy
enough, O my Saviour, which haft ſo merci- Steps to Glory?
fully bought off my Torment with thy own; Our Sin made Death our laſt Enemy : Thy
and haſt drunk off that bitter Potion of thy Fa- Goodneſs hath made it the firſt Friend that we
thers Wrath, whereof the very Taſte had been meet with in our Paſſage to another World :
our Death Yea, ſuch is thy Mercy, Othou For as ſhe that receives us from the Knees of our
Redeemer of Men, that thou haſt not only ſub- Mother, in our firſt Entrance to the Light, waſh-
du'd the Second Death, but reconcil'd the Firſt ; eth, cleanſeth, drefſeth us, and preſents us to the
ſo as thy Children tafte not at all of the Second, Breaſt of our Nurſe, or the Arms of our Mother,
and find the Firſt ſo ſweeten’d to them by thee, challenges fome Intereſt in us when we come to
that they do not complain of Bitterneſs. It was our Growth; ſo Death, which, in our Paſſage to
not thou, O God, that madeft Death : Our Hands that other Life, is the firſt that receives and pre-
are they that were guilty of this Evil
. Thou ſaweſt ſents our naked Souls to the Hands of thoſe An-
all thy Work that it was good : We brought gels which carry it up to her Glory, cannot but
forth ſin, and Sin brought forth Death. To the think this Office friendly and meritorious
. What
Diſcharge of thy Juſtice and Mercy, we ac if this Guide lead my Carcaſs thro' Corruption
knowledge this miſerable Conception; and needs and Rottenneſs, when my Soul, in the very in-
muſt that Child be ugly that hath ſuch Parents. ſtant of her Separation, knows it ſelf happy? What
Kkk kk 2
444
À Meditation on Death.

if my Friends mourn about my Bed and Coffin, believ'd: How can I be diſcourag‘d with the
when my Soul fees the ſmiling Face and loving Sight of my Loſs, when I ſee ſo clear an Ad-
Embracements of him that was dead, and is alive? | vantage ?
What care I who ſhurs theſe Earthen Eyes, when What Diſcomfort is this, to leave a frail Body,
this, to
Death opens the Eye of my Soul, to ſee as I am to be join'd unto a glorious Head? To forſake
feen? What if my Name be forgotten of Men, vain Pleaſures, falſe Honours, bootleſs Hopes,
when I live Above with the God of Spirits ? unſatisfying Wealth, ſtormy Contentments, fin-
If Death would be ſtill an Enemy, it is the ful Men, perillous Temptations, a Sea of Trou-
worſt Part of me that he hath any thing to do bles, a Gally of Servitude, an evil World, and a
withal ; the beſt is above his reach, and gains conſuming Life, for Freedom, Reft, Happineſs,
more than the other can loſe. The worſt piece Eternity ? And if thou wert fentenc’d, o my
of the Horror of Death, is the Grave; and, fet Soul, to live a thouſand Years in this Body, with
afide Infidelity, what ſo great Miſery is this ? theſe Infirmities, how would’ft thou be weary,
That Part which is corrupted, feels it not ; that not of being only, but of complaining ? whilit,
which is free from Corruption, feels an abundant ere the firſt Hundred I ſhould be a Child; ere
Recompence, and foreſees a joyful Reparation. the fecond, a Beaft; a Stone ere a third ; and
What is here but a juft Reſtitution? We carry therefore ſhould be ſo far from finding Pleaſure
Heaven and Earth wrap'd up in our Boſoms ; each in my Continuance, that I ſhould not have Senſe
Part returns Homeward : And if the exceeding enough left to feel my ſelf miſerable. And when
Glory of Heaven cannot countervail the Dole- I am once gone, what difference is there betwixt
fomeneſs of the Grave, what do I believing the eldeſt of the firſt Patriarchs and me, and the
But if the Beauty of that Celeſtial Sanctuary do Child that did but live to be born, fave only in
more than equalize the Horror of the Bottomleſs what was ; and that which was, is not ? And if
Pit, how can I ſhrink at Earth like my ſelf, when this Body had no Weakneſs; to make my Life te-
I know my Glory? And if Examples can move dious, yet what a Torment is it, that while I live
thee any whit, look behind thee, O my Soul, I muft ſin? Alas, my Soul, every one of thy
and fee which of the Worthies of that ancient known Sins, is not a Diſeaſe, but a Death.
latter World, which of the Patriarchs, Kings, What an Enemy art thou to thy ſelf, if thou
Prophets, Apoſtles, have not trod in theſe dark can ft not be content that one Bodily Death ſhould
Steps. Where are thoſe Millions of Genera- excuſe thee from many Spiritual ? to caſt off thy
tions, which have hitherto peopled the Earth ? Body, that thou may'ſt be ſtripp'd of the Rags,
How many Paffing-Bells haſt thou heard for thy yea, the Fetters of thy Sin, and cloath'd with
known Friends ? How many Sick-Beds haft thou the Robes of Glory? Yet theſe Terms are too
viſited ? How many Eyes haft thou ſeen clos'd ? | hard : Thou ſhalt not be caſt off, O my Body;
How many vain Men haft thou ſeen that have rather, thou ſhalt be put to making : This Change
gone into the Field to ſeek Death, in hope to is no leſs happy for thee, than for thy Partner.
find an Honour as fooliſh as themſelves ? How This very Skin of thine, which is now tawny and
many poor Creatures haſt thou muleted with wrinkled, ſhall once ſhine : This Earth ſhall be
Death for thine own Pleaſure ? And can'ſt thou Heaven: This Duft ſhall be glorious : Theſe Eyes,
hope that that God will make a By-way and a that are now weary of being Witneſſes of thy
Poſtern for thee alone, that thou may'ſt paſs to Sins and Miſeries, ſhall then never be weary of
the next World, not by the Gates of Death, not ſeeing the Beauty of thy Saviour, and thine own
by the Bottom of the Grave ?
in His : Theſe Ears, that have now been tor-
What then doeft thou fear, O my Soul ? There mented with the impious Tongues of Men, fhall
are but two Stages of Death, the Bed and the firſt hear the Voice of the Son of God, and then
Grave: This latter, if it have Senſeleſneſs, yet the Voices of Saints and Angels in their Songs
it hath Reft: The former, if it have Pain, yet of Allelujah : And this Tongue, that now com-
it hath Speedineſs; and, when it lights upon a plains of Miſeries and Fears, ſhall then bear a
faithful Heart, meets with many and ſtrong An- part in that Divine Harmony.
tidotes of Comfort. The Evil that is ever in In the mean time, thou ſhalt but ſleep in this
Motion, is not fearful: That which both Time Bed of Earth: He that hath try'd the worſt of
and Eternity finds ſtanding where it was, is wor Death, hath calld it no worſe ; very Heathens
thy of Terror. Well may thoſe tremble at Death, have term’d them Couſins; and it is no unuſual
which find more Diſtreſs within than without; thing for Couſins of Blood to carry both the ſame
whoſe Conſciences are more ſick, and nearer to Names and Features. Haft thou wont, O my
Death, than their Bodies. It was thy Father's Body, when the Day hath weary'd thee, to lie
Wrath that did fo terrify thy Soul, O my Saviour, down unwillingly to thy reſt? Behold, in this Sleep
that it put thy Body into a bloody Sweat. The there is more Quietneſs, more Pleaſure of vi-
Mention and Thought of thy Death ended in a fions, more Certainty of waking, more Cheer-
Pſalm, but this began in an Agony. Then did'ftfulneſs in riſing : Why then art thou loth to think
thou ſweat out my Fears. The Power of that of laying off thy Rags, and repoſing thy ſelf?
Agony doth more comfort all thine, than the An- Why art thou like a Child, unwilling to go to
gels could comfore thee. That very Voice deſerved bed? Haſt thou ever ſeen any Bird, which, when
an eternal Separation of Horror from Death, the Cage hath been open’d, would rather ſit ſtill
where thou ſaid'it, My God, my God, why haſt thou and fing within her Grates, than fly forth unto
forſaken me? Thou had'ft not complain'd of being her Freedom in the Woods Haft thou ever ſeen
Teft, if thou would'ſt have any of thine left deſti- any Priſoner in love with his Bolts and Fetters ?
tute of Comfort in their parting. I know not Did the Chief of the Apoſtles, when the Angel
whom I can fear, while I know whom I have of God fhind in his Jail, and ftruck him on the
Side,
A Meditation on Death.
445

Side, and looſed his two Chains, and bad him, O Death, how ſweet is thár Reſt, wherewith
Ariſe quickly, and opened both the Wooden and thou refreſheſt the weary Pilgrims of this Vale of
Iron-Gate, ſay, What, ſo ſoon? yet, a little Mortality ? How pleaſant is thy Face to thoſe
Sleep? What Madneſs had it been, rather to Eyes that have acquainted themſelves with the
llumber betwixt his two Keepers, than to follow Sight of it, which to Strangers is grim and gaſtly?
the Angel of God into Liberty ? Haſt thou ever How worthy art thou to be welcome, unto thoſe
ſeen any Mariner that hath faluted the Sea with that know whence thou art, and whither thou
Songs, and the Haven with Tears: What ſhall tendeft? Who that knows thee, can fear thee?
I ſay to this Diffidence, O my Soul, that thou Who that is not all Nature, would rather hide
art unwilling to think of Reſt after thy Toil, of himſelf amongſt the Baggage of this vile Life,
Freedom after thy Durance, of the Haven after than follow thee to a Crown? What indifferent
an unquiet and tempeſtuous Paſſage? How many Judge, that ſhould fee Life painted over, with vain
are there that ſeek Death, and cannot find it? Semblances of Pleaſures, attended with Troops
meerly out of the Irkſomneſs of Life. Hath it of Sorrows on the one ſide, and on the other with
found thee, and offer'd thee better Conditions, Uncertainty of Continuance, and Certainty of
not of Immunity from Evils, but of Poffeffion of Diffolution ; and then ſhould turn his Eyes unto
more Good than thou can'ft think; and would'ſt Death, and ſee her black, but comely, attended
thou now fie from Happineſs, to be rid of it? on the one hand with a momentary Pain, with
What? Is it a Name that troubles thee? What Eternity of Glory on the other, would not ſay,
if Men ſhould call Sleep Death, would'ſt thou be out of Choice, that which the Prophet ſaid out
afraid to cloſe thine Eyes? What hurt is it then, of Paſſion, It is better for me to die than to live?
if he that ſent the firſt Sleep upon Man, whilſt he But, O my Soul, what ails thee to be thus
made him an Helper, ſend this laſt and ſoundeſt ſuddenly backward, and fearful? No Heart
Sleep upon me, whilft he prepares my Soul for a hath more freely diſcourſed of Death, in Spe-
glorious Spouſe to himſelf? It is but a Parting, culation ; no Tongue hath more extolled it in
which we call Death ; as two Friends, when they Abſence. And now that it is come to thy Bed's
have led each other on the Way, ſhake Hands ’till Side, and hath drawn thy Curtains, and takes
they return from their Journey: If either could thee by the Hand, and offers thee Service, thou
miſcarry, there were cauſe of Sorrow; now they fhrinkeſt inward, and by the Paleneſs of thy Face,
are more fure of a Meeting, than of a Parture ; and Wildneſs of thine Éye, bewrayeſt an Amaze-
what Folly is it, not to be content to redeem the ment at the Preſence of ſuch a Gueſt. That Face,
unſpeakable Gain of ſo dear a Friend, with a little which was ſo familiar to thy Thoughts, is now
Intermiſſion of Enjoying him ? He will return unwelcome to thine Eyes ; I am aſhamed of this
laden with the Riches of Heaven, and will fetch weak Irreſolution. Whitherto have tended all thy
his old Partner to the Participation of this glo- ſerious Meditations ? What hath Chriſtianity done
rious Wealth. Go then, my Soul, to this ſure to thee, if thy Fears be ſtill Heatheniſh? Is this
and gainful Traffick, and leave my other Half in thine Imitation of ſo many worthy Saints of God,
an Harbour as ſafe, tho' not ſo bleſſed ; yet fo whom thou haſt ſeen entertain the violenteſt
fhalt thou be ſeparated, that my very Duft ſhall | Deaths with Smiles and Songs ? Is this the Fruit
be united to thee ftill, and to my Saviour in of thy long and frequent Inſtruction ? Didft
thee.
thou think Death would have been content with
Wert thou unwilling, at the Command of thy Words ? Didſt thou hope it would ſuffice thee to
Creator, to join thy ſelf at the firſt with this Body talk, while all other ſuffer? Where is thy Faith?
of mine? Why art thou then loth to part with Yea, Where art thou thy felf, O my Soul ? Is
that, which thou haſt found, tho' intire, yet trou- Heaven worthy of no more Thanks, no more Joy?
bleſome? Doft thou not hear Solomon ſay, The Day Shall Hereticks, ſhall Pagans, give Death a better
of Death, is better than the Day of thy Birth? Doft Welcome than thou? Hath thy Maker, thy Rea
thou not believe him? Or are thou in love with deemer ſent for thee, and art thou loth to go?
the Worſe, and diſpleaſed with the Better ? If | Hath he ſent for thee, to put thee in Poffeffion of
any Man could have found a Liſe worthy to be that glorious Inheritance, which thy Wardſhip
preferred unto Death, ſo great a King muſt needs hath chearfully expected, and art thou loth to go?
have done it ; now in his very Throne, he com- Hath God, with this Sergeant of his, ſent his An-
mends his Cóffin. Yea, What wilt thou ſay to gels to fetch thee, and art thou loth to go? Rouſe
thoſe Heathens that mourned at the Birth, and up thy ſelf for ſhame, O my Soul ; and, if ever
feaſted at the Death of their Children? They thou haft truly believed, ſhake off this unchriſtian
knew the Miſeries of Living as well as thou, the Diffidence, and addreſs thy ſelf joyfully for thy,
Happineſs of Dying they could not know; and Glory?
if they rejoyced, out of a conceit of ceaſing to Yea, O my Lord, it is thou that muſt raiſe up
be miſerable : how ſhould'ſt thou cheer thy ſelf, this faint and drooping Heart of mine ; thou only
in an expectation, yea, an aſſurance of being canſt rid me of this weak and cowardly Diſtruſt;
happy? He that is the Lord of Life, and tried thou thật ſendeft for my Soul, canft prepare it for
what it was to die, hath proclaimed them bleſſed thy ſelf ; thou only canft make thy Meſſenger
that die in the Lord. Thoſe are bleſſed, I know, welcome to me. Oh, that I could but ſee thy
that live in him, but they reft not from their Face through Death! Oh, that I could ſee Death,
Labours ; Toil and Sorrow is between them, not as it was, but as thou haſt made it! Oh, that
and a perfect Enjoying of that Bleſſedneſs, which I could heartily pledge thee, my Saviour, in this
they now poſſeſs only in Hope and Inchoation ; Cup, that ſo I might drink New Wine with thee,
when Death hath added Reft, their Happineſs is in thy Father's Kingdom !
finished.
Bas

446
A Meditation on Death.
But alas, O my God, Nature is ſtrong and weak | this Soul for my Body, or this Heaven for my
in me at once : I cannot wish to welcome Death, Soul, or this Glory of Heaven, or this Entrance
as it is worthy ; when I look for moſt Courage, into Glory: All is thine own Work; Oh, per-
I find ſtrongeff Temptations : I fee and confeſs
, fect what thou haſt begun, that chy Praiſe and my
that when I am my felf, thou haft no ſuch Coward Happineſs may be conſummate at once.
as I : Let me alone, and I ſhall ſhame that Name Yea, O my Soul, what needſt thou wiſh the
of thine, which I have profeſſed : Every ſecure God of Mercies to be tender of his own Honour ?
Worldling Shall laugh at my Feebleneſs. O God, Art thou not a Member of that Body, whereof
were thy Martyrs thus haled to their Stakes thy Saviour is the Head ? Can'ſt thou drown,
Might they not have been looſed from their when thy Head is above? Was it not for thee,
Racks, and chuſe to die in thoſe Torments ? Let that he triumpht over Death? Is there any Fear
it be no ſhame for thy Servant to take up that in a foiled Adverſary ? O my Redeemer, I have
Complaint which thou mad’ft of thy better At- already overcome in thee; how can I miſcarry
tendants ; The Spirit is willing, but the fleſh is in my ſelf? O my Soul, thou haſt marched va-
weak.
liantly! Beholdthe Damſels of that heavenly
O thou God of Spirits, that haſt coupled theſe | Feruſalem come forth with Timbrels and Harps to
two together, unite them in a deſire of their Diſſo meet thee, and to applaud thy Succeſs: And now,
lution ; weaken this Fleſh to receive, and encou- there remains nothing for thee but a Crown of
rage this Spirit either to deſire, or to contemn Righteouſneſs, which that righteous Judge ſhall
Death; and now, as I grow nearer to my Home, give thee at that Day: 0 death, where is thy ſting?
let me 'encreaſe in the Senfe of my Joys: I am grave, where is thy victory?
thine, ſave me, O Lord ; it was thou that didſt Return now unto thy Reſt, O my Soul, for the
put ſuch Courage into thine ancient and late Lord hath been beneficial unto thee. O Lord God,
Witneſſes, that they either invited or challenged the Strength of my Salvation, thou haft covered
Death; and held their Perſecutors their beſt my Head in the Day of Battle: O my God and
Friends, for letting them looſe from theſe Grieves King, I will extoll thee, and will bleſs thy Name
of Fleſh. I know, thine Hand is not ſhortned; for ever and ever. I will bleſs thee daily, and
neither any of them hath received more Proofs praiſe thy Name for ever and ever. Great' is the
of thy former Mercies; Oh, let thy Goodneſs Lord, and moſt worthy to be praiſed, and his
enable me to reach them, in the comfortable Greatneſs is Incomprehenſible : I will meditate of
Steadineſs of my Paſſage : Do but draw this Veil the Beauty of thy glorious Majeſty, and thy won-
a little, that I may ſee my Glory, and I cannot derful Works : Hoſanna, thou that dwelleſt in the
but be inflamed with the Defire of it: It was not higheſt Heavens. Amen.
I, that either made this Body for the Earth, or
ANTHEMS for the Cathedral of EXETER.
L
ANTHEM for CHRISTMAS DAY,
[Nothing
ORD, What am I ? A Worm, Duſt, Vapour,
What is my Life? A Dream, a daily Dying !
What is my Fleſh? My Soul's uneaſie Cloathing !
What is my Time? A Minute ever flying.
My Time, my Fleſh, my Life, and I;
Wbat are we Lord, but Vanity?
Mmortal Babe, who this dear Day,
Didſt change thine Heaven for our Clay,
And didſt with Fleſh thy Godhead vail,
Eternal Son of God, All-bail !
Shine, happy Star ; ye Angels, ſing
Glory on High to Heaven's King :
Run, Shepherds, leave your nightly Watch,
See Heaven come down to Bethlem's Cratch
Where am I Lord? Down in a Vail of Death :
What is my Trade ? Sin, my dear God offending
My Sport, Sin too ; my Stay, a puff of Breath:
What End of Sin? Hell's Horrour, never ending.
My Way, my Trade, Sport, Stay, and Place,
Help to make up my doleful Caſe.
Lord, What art thou ? Pure Life, Power, Beauty, Bliſs :
Where dwell'ſt thou? Up above in perfect Light :
What is thy Time ? Eternity it is:
What State ? Attendance of each glorious Sprit.
Thy Sell, thy Place, thy Days, thy State,
Paſs all the Thoughts of Powers create.
Worſhip, ye Sages of the Eaſt,
The King of Gods, in Meanneſs dreſs’d.
o bleſſed Maid, ſmile, and adore
The God thy Womb and Arms have bore.
Star, Angels, Shepherds, and wife Sages;
Thou Virgin-glory of all Ages,
Reſtored Frame of Heaven and Earth,
Foy in your dear Redeemer's Birth.
How shall I reach thee, Lord ? Oh, foar Above,
Ambitious Soul : But which way ſhould I flie?
Thou, Lord, art Way and End: What Wings have I?
Aſpiring Thoughts, of Faith, of Hope, of Love.
Ok, let theſe Wings, that Way alone
Preſent me to thy bliſsful Throne.

CHARA-

Miſcellanea Addenda :
OR
Some Valuable Pieces of the ſame Author,
under the following Heads,
VIZ.
Characters of Virtue and Vice.
Holy Decency in the Worſhip
of GOD.
A Diſſwafive from Popery.
A Cenſure of Travel.
Epiſtles.
Speeches in Parliament.
By J O S. H A L L.
bus lonelt it be
MIT
Portable
gere, hol
Books of this bebold
Thole Scholar
El emple
DE BET that the tom,
bebe I do not of
Hole Video pobich before
LONDON, phere and Latest
Printed in the Year, 1708.
449
CHARACTERS
TOO. OF
Virtues and Vices: 0
In Two BOOKS.
By Jos. HALL.
A Premonition of the Title and Uſe of
CHARACTERS.
T
READER,
HE Divines of the old Heathens were their Moral Philoſophers : Theſe received the
Acts of an inbred Law, in the Sinai of Nature, and delivered them with many Ex-
poſitions to the Multitude : Theſe were the Overſeers of Manners, Correctors of Vin
ces, Directors of Lives, Doétors of Vertue, which yet taught their People the body of their
Natural Divinity, not after one manner : While ſome ſpent themſelves in deep diſcourſes of
human Felicity, and the way to it in Common ; others thought it beſt to apply the general Pre-
cepts of Goodneſs or Decency, to particular Conditions and Perſons. A third fort in a mean
courſe betwixt the two other, and compounded of them both, beſtowed their time in drawing out
the true lineaments of every Vertue and Vice, ſo lively, that who ſaw the Medals, might know
the Face : Which Art they ſignificantly tearmed Charactery. Their Papers were ſo many
Tables
, their Writings ſo many ſpeaking Pictures, or living Images, whereby the ruder Mul
titude might even by their Senſe learn to know Vertue, and diſcern what to deteft
. I am de-
ceived if any courſe could be more likely to prevail; for herein the groſs conceit is led on with
Pleaſure, and informed while it feels nothing but Delight. And if Pictures have been accounted
the Books of Idiots, behold here the Benefit of an Image without the Offence. It is no ſhame
for us to learn wit of Heathens, neither is it material
, in whoſe School we take out a good
Leffon : Yea, it is more ſhame not to follow their good, than not to lead them better. As
one therefore that in worthy Examples holds Imitation better than Invention, I have trod in
their Paths, but with an higher and wider Step; and out of their Tablets have drawn theſe
larger Portraitures of both forts. More might be ſaid, I deny not, of every Vertue, of even
ry Vice : I deſired not to ſay all, but enough. If thou do but read or like theſe
, I have ſpent
good hours ill; but if thou ſhalt hence abjure thoſe Vices, which before thou thoughteſt not ill
favoured, or fall in love with any of theje goodly faces of Vertue ; or ſhalt hence find where
those baft any little touch of theſe Evils, to clear thy felf, or where any defect in theſe Graces
to Jupply it, neither of us ſhall need to repent of our labour.




L1111
THE
450
FIRST"BOO
FIRST BOO K.
Characteriſms of Vertues.
V
By Jos. HAL..
.
vd
The PROEME.
ERTUE is not love'd enough, becauſe ſhe is not ſeen, and Vice loſeth much
,
Deteſtation, becauſe her Uglineſs is ſecret
. Certainly, my Lords, there are ſo ma-
Beauties, and ſo many Graces in the Face of Goodneſs, that no Eye can pori-
bly ſee it without Affection, without Raviſhment : and the Viſage of Evil is ſo monſtrous
through loathſome Deformities
, that if her Lovers were not ignorant, they would be mad
with Diſdain and Aſtoniſhment. What need we more than to diſcover theſe two to the World?
This Work ſhall ſave the labour of Exhorting and Diſſuaſion. I have bere done it as I could,
following that ancient Maſter of Morality, who thought this the fitteſt Task for the
Theophraft.
ninety-ninth Year of his Age, and the profitableſt Monument that be could leave for
a Farewel to his Grecians. Lo here then Virtue and Vice ſtript naked to the open View, and
deſpoiled, one of her Rags, the other of her Ornaments, and nothing left them but bare Preſence to
plead for Affection : See now whether ſhall find more Suiters. And if ſtill the vain Minds of
lewd Men ſhall dote upon their old Miſtreſs, it will appear to be not becauſe ſhe is not foril
,
but for that they are blind and bewitch d. And firſt behold the goodly Features of Wiſdom,
an amiable Vertue, and worthy to lead this Stage ; which as the extends her ſelf to all the
following Graces, ſo amongſt the reſt is for her Largeneſs moſt conſpicuous.

The
CONTENT S. srnal of zur
T
THE Character of Wiſdom.
Of True Friendſnip.
Of Honeſty. de tota la Of True Nobility.
Of Faith
of the Good Magiftrete.fotolog
Of Humility.
Les
of the Penitent.
of Valour. Think on Of the Happy Max. tel:
of Patience.


CHA-
451
DE
Characteriſms of Vertues.
Fotore

T
H
pay. Juſt Cenfures he deſerves not, for he lives
Character of the Wiſe Man.
without the compaſs of an Adverſary; unjuſt he
HOT
ca contemneth, and had rather ſuffer falſe Infamy to
HERE is nothing that he deſires not to die alone, than lay hands upon it in an open Vio-
know, but moſt and firſt Himſelf; and lence. He confineth himſelf in the Circle of his
not ſo much his own Strength, as his own Affairs, and lifts not to thruſt his Finger into
Weakneſſes; neither is his Knowledge a needleſs Fire. He ſtands like a Centre unmoved,
reduc'd to Diſcourſe, but Practice. He is a skilful while the Circumference of his Eftate is drawn a-
Logician, not by Nature ſo much as Ufe; his bove, beneath about him.. Finally, his Wit hath
working Mind doth nothing all his time, but make coſt him much, and he can both keep, and value,
Syllogiſms, and draw out Concluſions; every thing and employ it. He is his own Lawyer; the Treaſu-
that he fees and hears, ſerves for one of the Premiſ- ry of Knowledge, the Oracle of Counſel, blind in
ſes: With theſe he cares firſt to inform himſelf, no Man's Cauſe, beſt ſighted in his own.
then to direct others. Both his Eyes are never at
Om
Shorts
once from home, but one keeps Houſe while the
of an Honest Man.
other roves abroad for Intelligence. In material and
weighty Points, he abides not his Mind, ſuſpended looks not to what he might do, but what he
in Uncertainties; but hates Doubting where he may, ſhould. Juſtice is his firſt Guide ; the fecond
where he ſhould be reſolute: And firſt he makes Law of his Actions is Expedience. He had rather
ſure Work for his Soul, accounting it no Safety to complain than offend; and hates Sin more for the
be unfectled in the Fore knowledge of his final E- Indignity of it, than the Danger : His ſimple Up.
ftate. The beſt is firſt regarded, and vain is that rightneſs works in him that Confidence which oft-
Regard which endeth not in Security. Every Care times wrongs him, and gives Advantage to the Sub-
hath his juft Order; neither is there any one either til, when he rather picies their Faithleſnefs, than
neglected or miſplaced. He is feldom overſeen with repents of his Credulity. He hath but one Heart,
Credulity; for knowing the Falſeneſs of the World, and that lies open to fight; and were it not for
he hath learn'd to truſt himſelf always; others fo Diſcretion, he never thinks ought whereof he would
far, as he may not be damaged by their Diſappoint-avoid a Witneſs : His Word is his Parchment, and
ment. He ſeeks his Quietneſs in Secreſy, and is his Yea his Oath, which he will not violate for
wont both to hide himſelf in Retiredneſs, and his Fear or for Lofs. The Miſhaps of following Events
Tongue in himſelf. He loves to be gueſſed at, not may cauſe him to blame his Providence, can never
known; and to fee the World unſeen; and when he is cauſe him to eat his Promiſe ; neither faith he, This
forced into the Light, ſhews by his Actions that his 1 ſaw not, but This I ſaid. When he is made his
Obſcurity was neither from Affectation or Weakneſs. Friend's Executor, he defrayeth Debts, payeth Le-
His Purpoſes are neither fo variable as may argue In- gacies, and ſcorneth to gain by Orphans, or to rana
conſtancy, nor obſtinately unchangeable; but framed ſack Graves; and therefore will be true to a dead
according to his After-wits, or the ftrength of new Friend, becauſe he fees him not. All his Dealings
Occaſions. He is both an ape Scholar and an excel are ſquare and above the Board; he bewrays the
lent Mafter; for both every thing he ſees informs Fault of what he fells, and reſtores the over-feen
him, and his Mind enriched with plentiful Obſerva. Gain of a falſe Reckoning. He efteems a Bribe ve-
tion, can give the beſt Precepts. His free Dir nomous, though it come guilded over with the Co-
courſe runs back to the Ages paſt, and recovers E- lour of Gratuity. His Cheeks are never ſtain’d with
venes out of Memory; and then preventech Time, the Bluſhes of Recantation; neither doth his Tongue
in flying forward to future things ; and comparing falter to make good a Lie, with the ſecret Gloſſes
one with the other, can give a Verdict well near of double or reſerved Senſes: and when his Name is
prophetical, wherein his Conjeures are better than traduced, his Innocency bears him out with Cou-
anothers Judgments. His Paſſions are ſo many good rage; then, lo, he goes on the plain Way of Truth,
Servants, which ſtand in a diligent Attendance rea and will either triumph in his Integrity, or ſuffer
dy to be commanded by Reaſon, by Religion; and with it. His Conſcience over-rules his Providence, ſo
if at any time forgetting their Duty, they be miſ- as in all things good or ill, he reſpects the Nature of
carried to rebel, he can firſt conceal their Mutiny, the A&ions, not the Sequel : If he fee what he muſt
then ſuppreſs it. In all his juſt and worthy Deſigns he do, let God ſee what ſhall follow. He never load-
is never at a loſs, but hath fo projected all his Cour-eth himſelf with Burdens above his Strength, beyond
ſes, that a ſecond begins where the firſt failed; and his Will; and once bound, what he can he will do,
feccheth Strength from that which ſucceeded not. neither doth he will but what he can do. His Ear
There be Wrongs which he will not ſee; neither is the Sanctuary of his abſent Friend's Name, of his
doth he always look that way which he meaneth; preſent Friend's Secret ; neither of them can mil-
nor take notice of his fecret Smarts, when they come carry in his Truft
. He remembers the Wrongs of
from great ones. In good Turns, he loves not to his Youth, and repays them with that Uſury which
owe more than he muft; in Evil to owe and not he himſelf would not cake. He would rather want
LIII1 2
than
452
Characters of Virtues.

H Η'
than borrow, and beg than nor to pay. His fair | their Strength, their Glory. He wearies not him-
Conditions are without diffembling, and he loves ſelf with Cares; for he knows he lives nor of his
Adions above Words. Finally, He bates fallhood own Coft; not idly omitting Means, but not uſing
worſe than Death; he is a faithful Client of Truth; them with Diffidence. In the midſt of ill Rumours
no Man's Enemy; and it is a queſtion, whether and Amazements, his Countenance changeth not ;
more another Man's Friend or his own; and if for he knows both whom he hath truſted, and whi-
there were no Heaven, yer he would be vertuous. cher Death can lead him. He is not ſo ſure he ſhall
die, as that he ſhall be reſtored ; and out-faceth his
vil od 10 2017
of the Faithful Man.
Death with his Reſurrection. Finally he is rich in
Works ; buſy in Obedience, chearful and unmoved
IS Eyes have no other Objects but abſent and in Expectation, better with Evils
, in common Opi-
inviſible; which they fee fo clearly, as that nion miſerable, but in true Judgment more than a
to them Senfe is blind! That which is prefent they Man, milerable, but in true Jude
fee not; if I may not rather ſay, that what is paft mit si bas for a wona
or future, is preſent to them: Herein he exceeds
all others, that to him nothing is impoſſible, no-
Toowon aid
of the Humble Man.
thing difficult
, whether to bear or undertake. He
H
TE is a friendly Enemy to himfelf; for though
walks every day with his Maker, and talks with he be not out of his own Favour, no Mari
him familiarly, and lives ever in Heaven, and fees fets ſo low a value of his Worth as himſelf; not oue
all earthly things beneath him. When he goes in to of Ignorance or Careleſneſs, but of a voluntary and
coverſe with God, he wears not his own Cloaths; meek Dejectednefs
. He admires every thing in an-
but takes them ftill out of the rich Wardrobe of his other, whilft the ſame or better in himſelf he thinks
Redeemer, and then dare boldly preſs in and chal- not unworthily contemned: His Eyes are full of his
lenge a Bleſſing. The Celeſtial Spirits do not ſcorn own Wants, and others Perfections. Ile loveth rather
his Company, yea bis Service. He deals in theſe to give than take Honour ; not in a faſhion of com-
world y Affairs as a Stranger, and hath his Heart ever plemental Courteſy, but in fimplicity of his Judgment;
at home : Without a Written Warrant he dare do neither doth he free at thoſe, on whom he forcech
nothing, and with it any thing. His War is perpe- Precedency, as one that hoped their Modeſty would
tual, without Truce, without Intermiſſion, and his have refuſed; but holds his Mind unfeignedly below
Victory certain ; he meets with the infernal Powers, his Place, and is ready to go lower (if need be) with-
and tramples them under feet. The Shield that he out Diſcontent. When he hath but his due, he mag-
ever bears before him, can neither be miſſed nornifieth Courteſy, and diſclaimeth his Deſerts. He
pierced; if his hand be wounded, yet his Heart is can be more aſham'd of Honour, than grieved with
ſafe : He is often tripped, feldom foiled; and if Contempt; becauſe he thinks that cauſeleſs, this de-
ſometimes foiled, never vanquiſhed. He hath white ſervd. His Face, his Carriage, his Habit, favour
Hands, and a clean Soul, fit to lodge God in, all of Lowlineſs without Affectation, and yet he is
the Rooms whereof are ſet apart for his Holineſs : much under that he ſeemeth. His Words are few
Iniquity hath oft called at the Door, and craved and ſoft
, never either peremptory or cenforious,
Entertainment, but with a Repulfe ; or if Sin of becauſe he thinks both each Man more wife, and
force will be his Tenant, his Lord he cannot. His none more faulty than himſelf. And when he apa
Faults are few, and thoſe he hath, God will not ſee. proacheth to the Throne of God, he is ſo taken up
He is allied ſo high, that he dare call God Father, with the Divine Greatneſs, that in his own Eyes he
his Saviour Brother, Heaven his Patrimony ; and is either vile or nothing. Places of publick Charge
thinks it no Preſumption to truſt to the Attendance of are fain to fue to him, and hale him out of his cho-
Angels. His Underſtanding is enlighened with the fen Obfcurity ; which he holds off, not cunningly co
Beams of Divine Truch ; God hath acquainted him caufe Importunity, but ſincerely in the conſcience of
with his Will, and what he knows he dare confefs: his Defects, he frequenteth nor the Stages of com-
There is not more Love in his Heart, than Liberey mon Reſorts, and then alone thinks himſelf in his
in his Tongue. If Torments ſtand betwixt him and natural Element, when he is ſhrowded within his
Chrift, if Death, he contemns them; and if his own own Walls. He is ever jealous over himſelf, and
Parents lie in his Way to God, his holy Careleſneſs ſtill ſuſpecteth that which others applaud. There is
makes them his Footſteps. His Experiments have no better Object of Beneficence; for what he re-
drawn forth Rules of Confidence, which he dares ceives, he aſcribes meerly to the Bouncy of the Gi-
oppoſe againſt all the Fears of Diftruft: wherein he ver, nothing to Merit. He emulates no Man in any
thinks it ſafe to charge God with what he hath done, thing but Goodneſs, and that with more Defire,
with what he hath promiſed. Examples are his than Hope to overtake. No Man is fo contented
Proofs
, and Inſtances his Demonſtrations. What with his Little, and fo patient under Miſeries, be-
hath God given which he cannot give? What have cauſe he knows the greateft Evils are below his Sins,
others ſuffered which he may not be enabled to en- and the leaſt Favours above his Deſervings. He
dure? Is he threatned Baniſhment ? there he fees walks ever in awe, and dare not buc fubject every
the dear Evangelift in Patmos : Cutting in pieces? Word and Action to an high and juft Cenfure,
he fees Iſaiah under the Saw: Drowning? he ſees He is a lowly Valley, ſweetly planted, and well wa-
fonas diving in the living Gulph: Burning? he ſees tered; the proud Man's Earth, whereon he tram-
the Three Children in the hot Walk of the Fur- pleth; but ſecretly fall of wealthy Mines, mere
nace : Devouring ? he fees Daniel in the ſealed Den worth than he that walks over them; a rich Stone
amidft his terrible Companions : Stoning ? he ſees ſet in Lead; and laſtly, a crue Temple of God,
the firſt Martyr under his Heap of many Grave built with a low Roof.
nude boog al 2010 no
ſtones : Heading ? lo there the Baptiſt's Neck bleed-
banowa o vid side to
ing in Herodias's Platter. He emulates their Pain,

Characters of Virtues.
453
HE
is above Nature, while he ſeems below himſelf.
of a Valiant Man.
The wildeſt Creature knows how to turn again
od but to command himſelf, not to refift, being urged,
E undertakes without Raſhneſs, and performs is more than heroical. His Conſtructions are ever
without Fear: He feeks not for Dangers ; full of Charity and Favour ; either this Wrong
but when they find him, he bears them over was not done, or not with Intent of Wrong; or
with Courage, with Succeſs
. He hath oft-times if that, upon Mif-information; or if none of
look'd Death in the Face, and pafs’d by it with theſe, Raſhneſs (tho'a Fault) fhall ſerve for an
a Smile ; and when he ſees he muft yield, doth at Excuſe. Himſelf craves the Offender's Pardon,
at once welcome and contemn it. He fore-caſts before his Confeflion ; and a ſlight Anſwer con-
the worſt of all Events, and encounters them be- rents, where the offended deſires to forgive. He
fore they come in a ſecret and mental War ; and is God's beſt Witneſs; and when he ſtands before
if the ſuddenneſs of an unexpected Evil have fur- the Bar for Truth, his Tongue is calmly free, his
prized his Thoughts, and infected his Cheeks with Forehead firm, and he with erect and ſettled
Paleneſs, he hath no ſooner digeſted it in his Con- Countenance hears his juft Sentence, and rejoyces
ceit, than he gathers up himſelf, and inſults over in it. The Jailors that attend him, are to him
Miſchief. He is the Maſter of himſelf, and fub- his Pages of Honour ; his Dungeon, the lower
dues his Paffions to Reaſon ; and by his inward part of the Vault of Heaven ; his Rack or Wheel,
Victory, works his own Peace. He is afraid of the Stairs of his Aſcent to Glory; he challengeth
nothing but the Diſpleaſure of the Higheſt, and his Executioners, and encounters the fierceſt Pains
runs away from nothing but Sin : He looks not with Strength of Refolution; and while he ſuffers,
on his Hands, but his Cauſe ; not how ſtrong he the Beholders pity him, the Tormentors complain
is, but how innocent: And where Goodneſs is his of Wearineſs, and both of them wonder. No
Warrant, he may be over-maſter'd, he cannot be Anguilh can maſter him, whether by Violence
foild. The Sword is to him the laſt of all Trials, or by Lingring. He accounts Expectation no
which he draws forth ftill as Defendant, not as Puniſhment, and can abide to have his Hopes ad-
Challenger, with a willing kind of Unwilling- journed till a new Day. Good Laws ſerve for his
neſs : No Man can better manage it with more Protection, not for his Revenge ; and his own
Safety, with more Favour : He had rather have Power, to avoid Indignities, not to return them.
his Blood ſeen than his Back, and diſdains Life His Hopes are ſo ſtrong, that they can inſult over
upon baſe Conditions. No Man is more mild to the greateſt Diſcouragements; and his Apprehen-
a relenting or vanquiſh'd Adverfary, or more fions ſo deep, that when he hath once faftned, he
hates to ſet his Foot on a Carcaſe. He had rather fooner leaveth his Life than his Hold. Neither
ſmother an Injury, than revenge himſelf of the Time nor Perverſeneſs can make him caſt off his
Impotent; and I know not whether more deteſts, charitable Endeavours, and deſpair of Prevailing;
Cowardlineſs or Cruelty. He talks little, and but in ſpite of all Croſſes, and all Denials, he re-
brags leſs; and loves rather the filent Language of doubleth his beneficial Offers of Love. He trieth
the Hand; to be ſeen than heard. He lies ever the Sea after many Shipwrecks, and beats ſtill at
cloſe within himſelf, arm’d with wiſe Reſolution, that Door which he never ſaw opened. Con-
and will not be diſcover'd but by Death or Danger. trariety of Events doth but exerciſe, not diſmay
He is neither prodigal of Blood, to ſpend it idlely; him; and when Croſſes afflict him, he ſees a Di-
nor niggardly, to grudge it, when either God vine Hand inviſibly ſtriking with theſe ſenſible
calls for it, or his Country ; neither is he more Scourges ; againſt which he dares not rebel or
liberal of his own Life than of others. His Power murmur. Hence all things befal him alike ; and
is limited by his Will; and he holds it the nobleſt he goes with the ſame Mind to the Shambles, and
Revenge, that he might hurt and doth not. He to the Fold. His Recreations are calm and gentle;
commands without Tyranny and Imperiouſneſs, and not more full of Relaxation, than void of Fury.
obeys without Servility, and changes not his Mind This Man only can turn Neceſſity into Virtue,
with his Eftate. The Height of his Spirits over and put evil to good Uſe. He is the fureſt Friend,
looks all Caſualties, and his Boldneſs proceeds nei- the lateſt and eaſieſt Enemy, the greateſt Con-
ther from Ignorance nor Senfeleſneſs; but firſt he queror; and ſo much more happy than others,
values Evils, and then deſpiſes them : He is ſo by how much he could abide to be more miſer-
ballac'd with Wiſdom, that he floats fteddily in the able.
midſt of all Tempeſts : Deliberate in his purpoſes,
firm in Reſolution, bold in Enterpriſing, un door of the true Friend.
wearied in Atchieving, and, howſoever, happy in
Succeſs; and if ever he be overcome, his Heart IS Affections are both united and divided
;
yields laſt.
united to him he loveth; divided betwixt ano-
de chat whilft he hath fome, his Friend hach all. His
ther and himſelf; and his own Heart is ſo parted,
Sometidlo Choice is led by Virtue, or by the beſt of Virtues,
TI
THE Patient Man is made of a Metal, not Religion; not by Gain, not by Pleaſure ; yet not
ſo hard as flexible : His Shoulders are large, without reſpect of equal Condition, of Difpofi-
fit for a Load of Injuries; which he bears, not tion not unlike ; which once made, admits of no
out of Baſeneſs and Cowardlineſs, becauſe he dare change, except he whom he loveth be changed
not revenge, but out of Chriſtian Fortitude, be- quite from himſelf; nor that fuddenly, but after
cauſe he may not : He hath ſo conquer'd himfelf
, long Expectation. Extremity doth but faften him,
that Wrongs cannot conquer him; and herein whilft he, like a well-wrought Vault, lies the
alone finds, that Victory conſiſts in Yielding. He ſtronger, by how much more Weight it bears.
When
454
Characters of Virtue.

ز
When Neceſſity calls him to it, he can be a Ser and true Value of Himſelf. His Hand is open
vant to his Equal, with the ſame Will where with and bounteous ; yet not ſo as that he ſhould ra:
he can command his Inferior; and tho' he riſe ther reſpect his Glory than his Eftate ; wherein
to Honour, forgets nor his Familiarity, nor fuf- his Wiſdom can diſtinguiſh betwixt Paraſites and
fers Inequality of Eſtate to work Strangeneſs of Friends, betwixt changing of Favours and expend-
Countenance : On the other ſide, he lifts up his ing them. He ſcorneth to make his Height å
Friend to Advancement, with a willing Hand, Privilege of Looſeneſs, but accounts his Titles
without Envy, without Diffimulation. When vain if he be inferior to others in Goodneſs; and
his Mate is dead, he accounts himſelf but half thinks he fhould be more ftri&t the more eminent
alive ; then his Love, not diffolv'd by Death, he is; becauſe he is more obſerv’d, and now his
derives it ſelf to thoſe Orphans which never Offences are become exemplar. There is no Vir-
knew the Price of their Father; they become tue that he holds unfit for Ornament, for Ure;
the Heirs of his Affection, and the Burden of nor any Vice which he condemns not as fordid,
his Cares. He embraces a free Community of and a fit Companion of Baſeneſs, and whereof
all Things, ſave thoſe which either Honeſty re he doth not more hate the Blemiſh than affect the
ferves proper, or Nature; and hates to enjoy Pleaſure. He ſo ſtudies, as one that knows Ig-
that which would do his Friend more good. His norance can neither purchaſe Honour, nor weild
Charity ſerves to cloak noted Infirmities, not by it, and that Knowledge muſt both guide and
Untruth, not by Flattery, but by diſcreet Se-grace him. His Exerciſes are, from his Child-
crecy : Neither is he more favourable in C011-hood, ingenious, manly, decent, and ſuch as
cealment, than round in his private Reprehen- tend ſtill to Wit, Valour, Activity : And if (as
fions ; 'and, when Another's ſimple Fidelity Shews ſeldom) he deſcends to Diſports of Chance, his
it ſelf in his Reproof, he loves his Monitor fo Games ſhall never make him either pale with Fear,
much the more, by how much more he ſmarteth. or hot with Defire of Gain. He doth not fo ufe
His Boſom is his Friend's Cloſet, where he may his Followers, as if he thought they were made
ſafely lay up his Complaints, his Doubts, his for nothing but his Servitude; whoſe Felicity were
Cares; and look how he leaves, fo he finds them; only to be commanded and pleaſe ; wearing them
fave for ſome Addition of ſeaſonable Counſel to the Back, and then either finding or framing
for Redreſs. If ſome unhappy Suggeſtion ſhall Excuſes to diſcard them empty ; but, upon all
either disjoint his Affection, or break it, it ſoon Opportunities, lets them feel the sweetneſs of
knits again, and grows the ſtronger by that Streſs. their own Serviceableneſs, and his Bounty. Si-
He is fo fenfible of Another's Injuries, that when lence in officious Service is the beſt Oratory to
his Friend is ſtricken, he cries out, and equally plead for his Reſpect : All Diligence is but lent to
ſmarteth, untouch'd, as one affected, not with him, none loft. His Wealth ſtands in Receiving,
Sympathy, but with a real Feeling of Pain : And his Honour in Giving : He cares not either how
in what Miſchief may be prevented, he inter- many hold of his Goodneſs, or to how few he is
poſeth his Aid, and offers to redeem his Friend beholden: And if he have caſt away Favours, he
with Himſelf; no Hour can be unſeaſonable, no hates either to upbraid them to his Enemy, or
Buſineſs difficult, nor Pain grievous, in condition to challenge Reftitution. None can be more pi-
of his Eaſe: And what either he doth or ſuffereth, tiful to the Diſtreſs’d, or more prone to Succour;
he neither cares nor deſires to have known, left and then moft, where is leaſt Means to follicite,
he ſhould ſeem to look for Thanks. If he can leaſt Poſſibility of Requital. He is equally ad-
therefore fteal the Performance of a good Office dreſs’d to War and Peace; and knows not more
unſeen, the Conſcience of his Faithfulneſs here how to command others, than how to be his
in is ſo much ſweeter as it is more ſecret. In Country's Servant in both. He is more careful
Favours done, his Memory is frail ; in Benefits to give true Honour to his Maker, than to re-
receiv'd, eternal : He ſcorneth either to regard ceive civil Honour from Men. He knows that
Recompence, or not to offer it. He is the Com- his Service is free and noble, and ever loaded
fort of Miſeries, the Guide of Difficulties, the with ſincere Glory ; and how vain it is to hunt
Joy of Life, the Treaſure of Earth ; and no other after Applauſe from the World, till he be ſure of
than a Good Angel cloach'd in Fleſh.
Him that moldeth all Hearts, and poureth Con-
tempt on Princes; and, in ſhort, fo demeans him-
Of the Truly-Noble.
ſelf, as one that accounts the Body of Nobility
to conſiſt in Blood, the Soul in the Eminence of
E ſtands not upon what he borrow'd of his Virtue.
Anceſtors, but thinks he muſt work out his
own Honour: And if he cannot reach the Virtue of
Of the Good Magiſtrate.
them that gave him outward Glory by Inheri-
tance, he is more abafh'd of his Impotency, than
H
E is the faithful Deputy of his Maker,
tranſported with a great Name. Greatneſs doth whoſe Obedience is the Rule whereby he
not make him fcornful and imperious, but rather, ruleth ; his Breaſt is the Ocean whereinto all the
like the fix'd Stars, the higher he is, the leſs he Cares of private Men empty themſelves ; which,
deſires to ſeem. Neither cares he ſo much for as he receives without Complaint and Over-
Pomp and frothy Oftentation, as for the ſolid flowing, ſo he ſends them forth again by a wiſe
Truth of Nobleneſs. Courteſy and ſweet Affa- Conveyance in the Streams of Juſtice: His Doors,
bility can be no more ſever'd from him, than his Ears, are ever open to Suiters; and not who
Life from his Soul ; not out of a baſe and ſer- comes firſt ſpeeds well, but whoſe Cauſe is beft.
vile Popularity, and deſire of ambitious Inſinua- His Nights, his Meals, are ſhort and interrupted:
tion, but of a native gentleneſs of Diſpoſition, All which he bears well, becauſe he knows him-
ſelf

HE

Characters of Virtues.
455
felf made for a publick Servant of Peace and Ju- in his Bones. While he is in Charity with all
lice. He fits quietly at the Stern, and commands others, he is ſo fallen out with himſelf, that none
one to the Top-Sail, another to the Main, a third but God can reconcile him : He hath ſued him
to the Plummer, a fourth to the Anchor, as he ſelf in all Courts, accuſeth, arraignech, fentenceth,
fees the need of their Courſe and Weather re- puniſheth himſelf impartially, and ſooner may
quires; and doth no leſs by his Tongue, than all find Mercy at any Hand than at his own. He
the Mariners with their Hands. On the Bench only hath pulld off the fair Vifor of Sin; ſo as
he is another from himſelf at Home: Now all pri- that appears not but mask'd unto others, is ſeen
vate Reſpects of Blood, Alliance, Amity, are for- of him bare-fac’d; and bewrays that fearful Ug
gotten; and if his own Son comes under Trial, lineſs, which none can conceive but he that hath
he knows him not : Pity, which in all others is view'd it. He hath look'd into the Depth of the
wont to be the beſt Praiſe of Humanity, and the Bottomleſs Pit, and hath ſeen his own Offence
Fruit of Chriſtian Love, is, by him, thrown over tormented in others, and the fame Brands ſhaken
the Bar for Corruption : As for Favour, the falſe at him. He hath ſeen the Change of Faces in
Advocate of the Gracious, he allows him not to that Evil one, as a Tempter, as a Tormenter;
appear in the Court; there only Cauſes are heard and hath heard the Noiſe of a Conſcience, and
ſpeak not Perſons: Eloquence is then only not dif- is ſo frighted with all theſe, that he can never
courag’d, when ſhe ferves for a Client of Truth: have reſt till he have run out of himſelf, to God;
Meer Narrations are allow'd in this Oratory, not in whoſe Face, at firſt, he finds Rigour, but after-
Proems, not Excurſions, not Gloſſes : Truth muſt wards Sweetneſs in his Boſom: He bleeds firſt
ftrip her ſelf, and come in naked to his Bar, with from the Hand that heals him. The Law of
out Falſe Bodies, or Colours without Diſguiſes : God hath made Work for Mercy; which he hath
A Bribe in his Cloſet, or a Letter on the Bench, no ſooner apprehended, than he forgets his
or the Whiſpering and Winks of a Great Neigh-Wounds, and looks careleſly upon all theſe Tera
bour, are anſwer'd with an angry and courageous rors of Guiltineſs. When he caſts his Eye back
Repulſe : Diſpleaſure, Revenge, Recompence, upon himſelf, he wonders where he was, and
ſtand on both fides the Bench, but he ſcorns to how he came there ; and grants, that if there
turn his Eye towards them; looking only right were not ſome Witchcraft in Sin, he could not
forward at Equity, which ſtands full before him. have been ſo ſottiſhly Graceleſs. And now, in
His Sentence is ever deliberate, and guided with the Iſſue, Satan finds, (not without Indignation
rípe Wiſdom, yet his Hand is flower than his and Repentance) that he hath done him a good
Tongue ; but when he is urg’d by Occaſion, ei- turn in tempting him: For he had never been ſo
ther to Doom or Execution, he ſhews how much good, if he had not finn'd; he had never fought
he hateth merciful Injuſtice : Neither can his Re- with ſuch Courage, if he had not ſeen his Blood,
ſolution or A& be revers’d with partial Importu- and been alham'd of his Foil : Now he is ſeen and
nity. His Forehead is rugged and ſevere, able felt in the Front of the Spiritual Battel ; and can
to diſcountenance Villany, yet his Words are teach others how to fight, and encourage them
more awful than his Brow, and his Hand than in fighting. His Heart was never more taken up
his Words. I know not whether he be more with the Pleaſure of Sin, than now with Care
feard or lov’d, both Affections are ſo ſweetly of avoiding it: The very Sight of that Cup,
contemper'd in all Hearts. The Good fear him wherein ſuch a fulſom Potion was brought him,
lovingly, the Middle ſort love him fearfully, and turns his Stomach: The firſt Offers of Sin make
only the Wicked Man fears him laviſhly, with him tremble more now, than he did before at the
out Love. He hates to pay Private Wrongs with Judgments of his Sin; neither dares he ſo much
the Advantage of his Office ; and if ever he be as look towards Sodom. All the Powers and Craft
partial, it is to his Enemy. He is not more fage of Hell cannot fetch him in for a Cuſtomer to
in his Gown, than valorous in Arms, and en- Evil : His Infirmity may yield once, his Refo-
creafeth in the Rigour of Diſcipline as the Times lution never. There is none of his Senſes or
in Danger. His Sword hath neither ruſted for Parts, which he hath not within Covenants for
Want of ufe, nor ſurfeiteth of Blood, but, after their Good Behaviour ; which they cannot ever
many Threats, is unſheath’d, as the dreadful In- break with Impunity. The Wrongs of his Sin he
ftrument of Divine Revenge. He is the Guard repays to Men with Recompence, as hating it
of Good Laws, the Refuge of Innocency, the ſhould be ſaid, He owes any thing to his Offence;
Comet of the Guilty, the Pay.maſter of Good to God (what in him lies) with Sighs, Tears,
Deſerts, the Champion of Juſtice, the Patron of Vows, and Endeavours of Amendment. No Heart
Peace, the Tutor of the Church, the Father of is more waxen to the Impreſſions of Forgiveneſs;
his Country, and, as it were, another God upon neither are his Hands more open to receive, than
Earth.
to give Pardon. All the Injuries which are of
fer'd to him, are ſwallow'd up in his Wrongs to
Suit Of the Penitent.
his Maker and Redeemer ; neither can he call
for the Arrerages of his Farthings, when he looks
E hath a wounded Heart, and a ſad Face; upon the Millions forgiven him: He feels not
much for Fear, as for Unkind- what he ſuffers from Men, when he thinks of
nefs: The Wrong of his Sin troubles him more what he hath done, and ſhould have fuffer'd.
chan the Danger : None but he is the better for He is a thankful Herald of the Mercies of his
his Sorrow; neither is any Pallion more hurtful God; which, if all the World hear not from his
to others, than this is gainful to him : The more Mouth, it is no Fault of his : Neither did he lo
he feeks to hide his Grief, the leſs it will be hid: burn with the evil Fires of Concupiſcence, as now
Every Man may read it, not only in his Eyes, but with the holy Flames of Zeal to that Glory which
he
HE
yet not ſo
456
Characters of Virtues.
;
he hath blemiſh’d; and his Eyes are full of Moi-| were his, he could be no other than he is, no
fture, as his Heart of Heat. "The Gates of Hea- whit gladder of himſelf, no whit higher in his
ven are not ſo knock'd at by any Suiter, whe-Carriage, becauſe he knows Contentment lies not
ther for Frequence or Importunity. (You ſhall in the Things he hath, but in the Mind that va-
find his Cheeks furrow'd, his Knees hard, his lues them. The Powers of his Reſolution can
Lips ſeald up, fave when he muſt accuſe him- either multiply or ſubtract at Pleaſure. He can
ſelf, cr glorify God; his Eyes humbly dejected, make his Cottage a Mannor, or a Palace, when
and ſometimes you ſhall take him breaking off a he lifts; and his Home-Cloſe, a large Dominion
Sigh in the midſt, as one that would ſteal an Hu- his Stain’d-Cloth, Arras ; his Earth, Plate ; and
miliation unknown, and would be offended with can ſee State in the Attendance of one Servant ;
any Part that ſhould not keep his Council. When as one that hath learn'd a Man's Greatneſs or
he finds his Soul oppreſs’d with the heavy Guilt Bafeneſs is in himſelf: And in this he may even
of a Sin, he gives it vent thorough his Mouth, conteſt with the Proud, that he thinks his own
into the Ear of his Spiritual Phyſician, from whom the beſt. Or, if he muſt be outwardly Great, he
he receives Cordials anſwerable to his Complaint. can but turn the other End of the Glaſs, and
He is a ſevere Exactor of Diſcipline, firſt upon make his ſtately Mannor a low and ſtrait Cot-
himſelf, on whom he impoſes more than one tage; and, in all his coſtly Furniture, he can ſee,
Lent; then upon others, as one that vow'd to be not Richneſs, but Uſe; he can ſee Droſs in the
reveng'd on Sin wherefoever he finds it ; and tho' beft Metal, and Earth thorough the beſt Clothes ;
but one hath offended him, yet his Deteſtation is and, in all his Troop, he can ſee himſelf his own
univerſal. He is his own Task-Mafter for Devo-Servant. He lives quietly at Home, out of the
tion; and if Chriſtianity have any Work more Noiſe of the World, and loves to enjoy himſelf
difficult or perillous than other, that he enjoins always, and ſometimes his Friend, and hath as
himſelf, and reſolves Contentment even in Miſcar- full Scope to his Thoughts as to his Eyes. He
riage. It is no marvel if the Acquaintance of his walks ever even, in the mid-way betwixt Hopes
wilder Times know him not; for he is quite ano and Fears, reſolved to fear nothing but God, to
ther from himſelf; and if his Mind could have hope for nothing but that which he muſt have.
had any Intermiſſion of dwelling within his Breaft, He hath a wife and virtuous Mind in a ſerviceable
it could not have known this was the Lodging : Body; which that better Part affects as a preſent
Nothing but an Out-ſide is the ſame it was, and Servant and a future Companion ; ſo cheriſhing
that alter'd more with Regeneration than with his Fleſh, as one that would ſcorn to be all Fleſh.
Age. None but he can reliſh the Promiſes of the He hath no Enemies, not for that all love him,
Goſpel ; which he finds ſo ſweet, that he com- but becauſe he knows to make a Gain of Malice.
plains not ; his Thirſt after them is unſatiable : He is not ſo engag’d to any Earthly Thing, that
And now that he hath found his Saviour, he hugs they two cannot part on even terms : There is
him fo faſt, and holds him ſo dear, that he feels neither Laughter in their Meeting, nor in their
not when his Life is fetch'd away from him for Shaking of Hands Tears. He keeps ever the beſt
his Martyrdom. The Latter Part of his Life is ſo Company, the God of Spirits, and the Spirits of
led, as if he deſir'd to unlive his Youth; and his that God; whom he entertains continually with
La Teſtament is full of Reſtitutions, and Lega- an awful Familiarity, not being hinder’d, either
cies of Piety. In Sum, He hath fo liv'd and dy'd, with too much Light, or with none at all. His
as that Satan hath no ſuch Match, Sin hath no Conſcience and his Hand are Friends, and (what
ſuch Enemy, God hath no ſuch Servant as he. Devil foever tempt him) will not fall out. That
Divine Part goes ever uprightly and freely, not
He is an Happy Man
ſtooping under the Burden of a willing Sin, not
fetter'd with the Griefs of unjuft Scruples. He
HAT hath learn’d to read himſelf more would not, if he could, run away from Himſelf,
than all Books; and hath fo taken out this or from God; not caring from whom he lies hid,
Leffon, that he can never forget it: That knows ſo he may look theſe two in the Face. Cenſures
the World, and cares not for it: That, after ma- and Applauſes are Paſſengers to him, not Gueſts :
ny Traverſes of Thoughts, is grown to know His Ear is their Thorough-fare, not their Har-
what he may truſt to, and ſtands now equally bour : He hath learn’d to fetch both his Counſel,
arm’d for all Events : That hath got the Maſtery and his Sentence, from his own Breaft. He doth
at Home, ſo as he can croſs his Will without a not lay Weight upon his own Shoulders, as one
Mutiny, and ſo pleaſe it, that he makes it not a that loves to torment himſelf with the Honour of
Wanron: That in Earthly Things wiſhes no more much Employment, but as he makes Work his
than Nature ; in Spiritual is ever graciouſly am- Game, ſo doth he not liſt to make himſelf work.
bitious: That, for his Condition, ſtands on his His Strife is ever to redeem, and not to ſpend
own Feet, not needing to lean upon the Great; them. It is his Trade to do good; and to think
and can fo frame his Thoughts to his Eftate, that of it, his Recreation. He hath Hands enough for
when he hath leaſt, he cannot want, becauſe he himſelf and others, which are ever ſtretch'd forth
is as free from Deſire as Superfluity : That hath for Beneficence, not for Need. He walks cheer-
ſeaſonably broken the Head-ſtrong Reſtinefs of fully in the way that God hath chalked, and ne-
Proſperity, and can now manage it at Pleaſure : ver wiſhes it more wide, or more ſmooth. Thoſe
Upon whom all ſmaller Croffes light as Hail- very Temptations whereby he is foild, ſtrengthen
ftones upon a Roof; and, for the greater Cala- him : He comes forth crown'd, and triumphing,
mities, he can take them as Tributes of Life, and out of the Spiritual Battels; and thoſe Scars that
Tokens of Love ; and if his Ship be toſs’d, yet he hath, make him beautiful. His Soul is Every
he is ſure his Anchor is faft. if all the World Day dilated to receive that God, in whom he is;
and

Characters of Vices.
457

and hath attain'd to love himſelf for God, and and his greateſt Buſineſs to die ; and is ſo well
God for his own ſake. His Eyes ſtick ſo faſt in acquainted with his laſt Gueſt, that he fears no
Heaven, that no Earthly Object can remove Unkindneſs from him: Neither maketh he any
them; yea, his whole ſelf is there before his other of dying, than of walking home when he
Time, aud ſees with Stephen, and hears with Paul, is abroad, or of going to Bed, when he is weary
and enjoys with Lazarus, the Glory that he ſhall of the Day. He is well provided for both Worlds,
have; and takes Poffeffion, before-hand, of his and is ſure of Peace here, of Glory hereafter
Room amongſt the Saints: And theſe Heavenly and therefore hath a light Heart, and a cheerful
Contentments have fo taken him up, that now Face. All his Fellow-Creatures rejoice to ſerve
he looks down diſpleafedly upon the Earth, as him ; his Betters, the Angels, love to obſerve
the Region of his Sorrow and Baniſhment; yet him; God himſelf takes pleaſure to converſe with
joying more in Hope than troubled with the him, and hath Sainted him before his Death,
Senſe of Evils, he holds it no great matter to live, I and, in his Death, crown'd him.
The Second BOOK.
CHARACTERISMS of VICES.
Breo
ธนาน
o tome da mi budod mitad
The PRO EM E. in me

nobre
I
ano
HAV E ſhew'd you many fair Virtues : I ſpeak not for them ; if their Sight cannot command Affe&tion,
let them loſe it. They shall pleaſe get better, after you have troubled your Eyes a little with the View of
Deformities; and by how much more they pleaſe, so much more odious, and, like themſelves, shall theſe
Deformities appear. This Light Contraries give to each other, in the midſt of their Enmity, that one makes the
other ſeem more good, or ill. Perhaps, in ſome of theſe which Thing I do at once fear and hate) my Stile ſhall
Seem, to ſome leſs grave, more ſatyrical. If you find me not without Cauſe jealous, let it pleaſe you to impute
it to the Nature of thoſe Vices, wbich will not be otherwiſe handled. The Faſhions of ſome Evils are, beſides the
Odiouſneſs, ridiculous ; which to repeat, is to ſeem bitterly merry. I abhor to make ſport with Wickedneſs, and
forbid any Laughter here, but of Diſdain. Hypocriſy ſhall lead this Ring ; worthily, I think, becauſe ſhe botla
cometh neareſt to Virtue, and is the worſt of Vices.
O Brisco
A
HO
The CONTENTS
Urte hods tool
Sebne
D
ad
new ba
T!
HE Character of the Hypocrife. od
of the Covetous.
of the Buſy-body.
of the Vain-glorious.
Of the Superſtitious. v
30 of the Preſumptuous, bonyolu
Dogode
ou
Of the Profane.
wa boss
of the Diſtrufful.
of the Male-content. vendosi
Of the Ambitious.
of the Inconſtant.
of the Unthrift.
Vi hot
Of the Flatterer. v
03.3 of the Envious. ร้าน CSRI 3 124
of the Slothful.
Jante
W modely
tid
Post
sains yaibomnibus
DIT com a nosotros
DO
Mmmmm
СНА.
Zo go baita
sebne do 304
DISCOSI W to blow close
erot Hot



99

453
Characteriſms of Vices.
Simon
VIEW
Ebba
bobo
A А
his Heart knows not whether his Lips.go.com H therefore he is fain to make himſelf room
IS ERATE om te doen
Mindan
ere Partner of that ſecret
How oko er
brus bas bo 101 ovolo dal fons
fotbal
fears her Recovery. He greets his Friend in the
Svi
Character of the Hypocrite.
Street with ſo clear a Countenance, fo faſt a
Cloſure, that the other thinks he reads his Heart
N Hypocrite is the worſt kind of Player, in his Face; and ſhakes Hands with an indefinite
by fo much as he acts the better Part; Invitation of When will you come ? and, when his
which hath always two Faces, oft-times Back is turn'd, joyes that he is ſo well rid of a
two Hearts : That can compoſe his Gueſt: yet , if that Gueſt viſit him unfeard,
Forehead to Sadneſs and Gravity, (while he bids he counterfeits a ſmiling Welcome, and excuſes
his Heart be wanton and careleſs within,) and his Chear, when cloſely he frowns on his Wife
(in the mean time) laughs within himſelf, to think for too much. He fhews well, and fays well;
how ſmoothly he hath cozen'd the Beholder: In and Himſelf is the worſt thing he hath. In brief,
whoſe filent Face are written the Characters of He is the Stranger's Saint, the Neighbour's Dif-
Religion, which his Tongue and Geſtures pro- caſe, the Blot of Goodneſs, a rotten Stick in a
nounce, but his Hands recant: That hath a clean dark Night, a Poppy in a Corn-Field, an ill-
Face and Garment, with a foul Soul : Whoſe temper'd Candle, with a great Snuff, that, in
Mouth belies his Heart, and his Fingers belie his going out, ſmells ill; and an Angel Abroad, a
Mouth. Walking early up into the City, he Devil at Home; and worſe when an Angel, than
turns into the great Church, and falutes one of when a Devil,
the Pillars on one Knee, worſhipping that God
which at Home he cares not for, while his Eye
Of the Buſy-body.
is fix'd on ſome Window, on ſome Paſſenger, and
his ,
riſes, and looking about with Admiration com-
plains on our frozen Charity, commends the an- in Other's Affairs, yet ever in Pretence of Love.
cient. At Church he will ever fit where he may No News can ftir but by his Door; neither can
be ſeen beſt, and in the midſt of the Sermon he know that, which he muſt not tell. What
pulls out his Tables in hafte, as if he fear'd to every Man ventures in Guiana Voyage, and what
loſe that Note; when he writes either his for. they gain'd, he knows to a Hair. Whether Hol-
gotten Errand, or nothing : Then he turns his land will have Peace, he knows, and on what
Bible, with a Noiſe, to ſeek an omitted Quota- Conditions, and with what Succefs, is familiar
tion, and folds the Leaf, as if he had found it ; , to him ere it be concluded. No Poft can paſs
and asks aloud the Name of the Preacher, and re him without a Queſtion, and rather than he will
peats it, whom he publickly falutes, thanks, praiſes, loſe the News, he rides back with him to appoſe
invites, entertains with tedious good Counſel, | him of Tidings; and then, to the next Man he
with good Diſcourſe, if it had come from an ho- meets, he ſupplies the Wants of his hafty Intelli-
neſter Mouth. He can command Tears when gence, and makes up a perfect Tale; wherewith
he ſpeaks of his Youth ; indeed, becauſe it is paft, he ſo haunteth the patient Auditor, that, after
not becauſe it was finful: Himſelf is now better, many Excuſes, he is fain to endure rather the
but the Times are worſe. All other Sins he
All other Sins he Cenſure of his Manners, in running away, than
reckons up with Deteſtation, while he loves and the Tediouſneſs of an impertinent Diſcourſe.
hides his Darling in his Boſom. All his Speech His Speech is often broke off with a Succeſſion
returns to himſelf, and every Occurrent draws in of long Parentheſis, which he ever vows to fill
a Story to his own Praiſe. When he ſhould give up ere the Concluſion, and, perhaps, would ef-
he looks about him, and ſays, Who Sees me ? No feet it, if the other's Ear were as unweariable as
Alms, no Prayers, fall from him without a Wit his Tongue. If he fee but two Men talk and read
neſs; belike, left God ſhould deny that he hath a Letter in the Street, he runs to them, and
receiv'd them : And when he hath done (left the asks if he may not
World ſhould not know it) his own Mouth is his Relation; and if they deny it, he offers to tell,
Trumpet to proclaim it. With the Superfluity of ſince he may not hear, Wonders; and then falls
his Ulury, he builds an Hoſpital, and harbours upon the Report of the Scottiſlı Mine, or of the
them whom his Extortion harh ſpoil'd : So while great Fiſh taken up at Lynn, or of the freezing of
he makes many Beggars, he keeps ſome. He the Thames ; and, after many Thanks and Dif-
turneth all Gnats into Camels, and cares not to miſſions, is hardly entreated Silence. He un-
undo the World for a Circumſtance. Fleſh on a dertakes as much as he performs little. This
Friday is more Abomination to him than his Neigh- Man will thruſt himſelf forward to be the Guide
bour's Bed : He abhors more not to uncover at of the Way he knows not; and calls at his Neigh-
the Name of Jeſus, than to ſwear by the Name bour's Window, and asks why his Servants are not
of God. When a Rhimer reads his Poem to him, at work. The Market hath no Commodity which
he begs a Copy, and perſuades the Preſs : There he prizeth not, and which the next Table ſhall
is nothing that he dillikes in Prefence, that in Ab not hear recited. His Tongue, like the Tail of
ſerce he cenſurés not. He comes to the Sick-bed Sampſon's Foxes, carries Fire-brands, and is enough
of his Step-Mother, and weeps, when he ſecretly ) to ſet the whole Field of the World on a Flame.
Him-

Characters of Vices.
459
و
, dyd T
Himſelf begins Table-Talk of his Neighbour at out an Interpretation, without a Prediction; and
Another's Board ; to whom he bears the firſt if the Event anſwer not his Expoſition, he ex-
News, and adjures him to conceal the Reporter : pounds it according to the Event. Every dark
Whoſe cholerick Anſwer he returns to his firſt Grove and pictur'd Wall ſtrikes him with an aw,
Oaft
, enlarg’d with a ſecond Addition ; ſo as it ful, but carnal, Devotion. Old Wives and Stars
uſes to be done in the Fight of unwilling Maſtiffs, are his Counſellors ; his Night-Spell is his Guard,
he claps each on the Side apart, and provokes and Charms his Phyſician. He wears Paracelſian
them to an eager Conflict. There can no Ad Characters for the Tooth-ach, and a little hol-
paſs without his Comment, which is ever far- low'd Wax is his Antidote for all. Evils. This
fetch'd, raſh, ſuſpicious, delatory. His Ears are Man is ſtrangely credulous, and calls impoflible
long, and his Eyes quick, but moſt of all to Im- Things, miraculous : If he hear that ſome Sa-
perfections ; which, as he eaſily ſees, ſo he en- cred Block ſpeaks, moves, weeps, ſmiles, his bare
creaſes with intermedling. He harbours another Feet carry him thither with an Offering : And if
Man's Servant, and, amidft his Entertainment, a Danger miſs him in the Way, his Saint hath the
asks what Fare is uſual at Home, what Hours are Thanks. Some Way he will not go, and ſome he
kept, what Talk pafſeth their Meals, what his dares not; either there he bugs, or he faineth
Maſter's Diſpoſition is, what his Government, them; every Lanthorn is a Ghoſt, and every
what his Gueſts? And when he hath, by curious Noiſe is of Chains. He knows not why, but
Enquiries, extracted all the Juice and Spirit of his Cuſtom is to go a little about, and to leave
hoped Intelligence, turns him off whence he the Croſs ſtill on the Right-hand. One Event
came, and works on a-new. He hates Conſtancy is enough to make a Rule ; out of theſe he con-
as an Earthen Dulneſs, unfit for Men of Spirit ;cludes Faſhions proper to himſelf, and nothing
and loves to change his Work and his place; can turn him out of his own Courſe. If he have
neither yet can he be ſo ſoon weary of any Place, done his Task, he is fafe, it matters not with
as every Place is weary of him ; for, as he ſets what Affection. Finally, if God will let him be
himſelf on work, ſo others pay him with Hatred, the Carver of his own Obedience, he could not
and look how many Maſters he hath, fo many have a better Subject; as he is, he cannot have
Enemies : Neither is it poſſible that any ſhould
a worſe.
not hate him, but who know him not. So then
he labours without Thanks, talks without Credit,
Of the Profane.
lives without Love, dies without Tears, without
Pity; fave that ſome fay, It was pity he
HÈ Superſtitious hath too many Gods ;
no ſooner.
GE
the Profane Man hath none at all, unleſs
bisa perhaps himſelf be his own Deity, and the World
of the Superſtitious. bood
his Heaven. To Matter of Religion, his Heart is
a piece of dead Fleſh, without feeling of Love, of
Uperſtition is Godleſs Religion, Devout Im- Fear, of Care, or of Pain, from the deaf Strokes
vation, ſervile in Fear; he worſhips God but as wrought this Senſeleſneſs, which now hath been
he liſts; he gives God what he asks not, more ſo long entertain'd, that it pleads Preſcription,
than he asks; and all but what he ſhould give; and and knows not to be alter'd. This is no ſudden
makes more Sin than the Ten Commandments. Evil : we are born ſinful, but have made our
This Man dares not ftir forth till his Breaſt be ſelves profane ; thro' many Degrees we climb
croſs’d, and his Face ſprinkled : If but an Hair to this height of Impiety. At firſt he finn'd, and
croſs him the Way, he returns; or if his Journey cared not ; now he finneth and knoweth not.
began unawares on the diſmal Day; or if he Appetite is his Lord, and Reaſon his Servant, and
ſtumble at the Threſhold. If he ſees a Snake un- Religion his Drudge. Senſe is the Rule of his
kill'd, he fears a Miſchief: If the Salt falls to Belief; and, if Piety may be an Advantage, he
wards him, he looks pale and red, and is not quiet can at once counterfeit' and deride it. When
till one of the Waiters have poured Wine on his ought ſucceedeth to him, he ſacrifices to his Nets,
Lap; and when he ſneezeth, thinks them not and thanks either his Fortune or his Wit; and will
his Friends that uncover not. In the Morning he rather make a Falſe God, than acknowledge the
liftens whether the Crow crieth even or odd, True : If contrary, he cries out of Deſtiny, and
and, by that Token, preſages of the Weather. blames him to whom he will not be beholden.
If he hear but a Raven croke from the next Roof, His Conſcience would fain ſpeak with him, but
he makes his Will; or if a Bittourn fly over his he will not hear it; ſets the Day, but he diſappoints
Head by Night : But if his troubled Fancy ſhall it; and, when it cries loud for Audience, he
fecond his Thoughts with the Dream of a fair drowns the Noiſe with Good Fellowſhip. He ne-
Garden, cr green Ruſhes, or the Salutation of a ver names God, but in his Oaths; never thinks
dead Friend, he takes leave of the World, and of him, but in Extremity; and then he knows
ſays he cannot live. He will never ſet to Sea not how to think of him, becauſe he begins bue
but on a Sunday ; neither ever goes without an then. He quarrels for the hard Conditions of
Erra Pater in his Pocket. St. Paul's Day, and his Pleaſure, for his Future Damnation; and from
St. Swithen's, with the Twelve, are his Oracles ; himſelf, lays all the Fault upon his Maker ; and
which he dares believe againſt the Almanack from his Decree, fetcheth Excuſes of his Wicked-
When he lies fick on his Death-bed, no Sin troubles neſs. The inevitable Neceſſity of God's Counſel,
him ſo much, as that he did once eat Fleſh on a makes him deſperately careleſs ; ſo, with good
Friday; no Repentance can expiate that ; the Food, he poiſons himſelf. Goodneſs is his Min-
reſt need none. There is no Dream of his with- ' ftrel; neither is any Mirth ſo cordial to him as
Mmm m m 2
his
.

460
Characters of Vices.
his Sport with God's Fools. Every Virtue hath | Heaven, and thinks he is wrong’d, if God will
his Slander, and his Jeſt to laugh it out of Faſhion; not take his Times when to rain, and when to
every Vice his Colour. His uſualleſt Theme is ſhine. He is a Slave to Envy, and loſeth Fleſh
the Boaſt of his young Sins, which he can ſtill with fretting, not ſo much at his own Infelicity,
joy in, tho' he cannot commit; and (if it may as at others Good : Neither hath he leiſure to joy
be) his' Speech makes him worſe than he is. in his own Bleſſings whilſt another proſpereth.
He cannot think of Death with Patience, without Fain would he fee fome Mutinies, but dares not
Terror, which he therefore fears worſe than raiſe them; and ſuffers his lawleſs Tongue to
Hell, becauſe this he is ſure of, the other he walk thorough the dangerous Paths of conceited
but doubts of. He comes to Church as to the Alterations; but ſo, as in good Manners, he had
Theater, ſaving that not fo willingly, for Com- rather thruſt every Man before him when it comes
pany, for Cuſtom, for Recreation, perhaps for to acting. Nothing but Fear keeps him from
Sleep, or to feed his Eyes or his Ears : As for his Conſpiracies, and no Man is more cruel when he
Soul, he cares no more than if he had none. is not manicled with Danger. He ſpeaks nothing
He loves none but himſelf, and that not enough but Satyrs and Libels, and lodgeth no Gueſts in his
to ſeek his true Good ; neither cares he on whom Heart but Rebels. The Inconſtant and he agree
he treads, that he may riſe. His Life is full of well in their Felicity, which both place in
Licenſe, and his Practice of Outrage. He is ha-Change ; but herein they differ; the Inconftant
ted of God, as much as he hateth Goodneſs, and Man affects that which will be, the Male-content
differs little from a Devil, but that he hath a commonly that which was. Finally, he is a que-
Body.
rulous Cur, whom no Horſe can paſs by without
barking at ; yea, in the deep Silence of Night,
Of the Male-content.
the very Moon-fhine openeth his clamorous Mouth:
He is the Wheel of a well couch'd Fire-Work,
LTE is neither well full nor faſting ; and tho' that flies out on all ſides, not without ſcorching
he abound with Complaints, yet nothing it ſelf. Every Ear is, long ago, weary of him,
diſlikes him but the preſent ; for what he con- and he is now almoſt weary of himſelf. Give
demn’d while it was, once paſt he magnifies, and him but a little Reſpite, and he will die alone :
ſtrives to re-call it out of the Jaws of Time. of no other Death, than others Welfare.
What he hath, he fees not, his Eyes are ſo taken
up with what he wants, and what he ſees, he
of the Inconſtant.
cares not for, becauſe he cares ſo much for that
beft Mortel, he murmurs that it is an happijnenie T Haleh.n.conftant Man treads upon a moving
His Proceedings
wherein each one may cut for himſelf. When a are ever heady and peremptory; for he hath not
Preſent is ſent him, he asks, Is this all ? and, What, the Patience to conſult with Reaſon, but deter-
no better? and ſo accepts it, as if he would have mines meerly upon Fancy. No Man is ſo hot in
his Friend know how much he is bound to him the Purſuit of what he liketh ; no Man foon-
for vouchfaſing to receive it. It is hard to enter- er weary. He is fiery in his Paſſions, which
tain him with a proportionable Gife : If nothing, yet are not more violent than momentany : It is
he cries out of Unthankfulneſs; if little, that a wonder if his Love or Hatred laſt ſo many Days
he is baſely regarded; if much, he exclaims of as a Wonder. His Heart is the Inn of all good
Flattery, and Expectation of a large Requital : Motions, wherein if they lodge for a Night, it
Every Bleſling hath fomething to diſparage and is well ; by Morning they are gone, and take no
diſtate it: Children bring Cares, Single Life is Leave : And if they come that Way again, they
wild and folitary, Eminence is envious', Re-are entertain'd as Gueſts, not as Friends. At firit,
tiredneſs obſcure, Fafting painful, Satiety un like another Ecebolius , he lov'd fimple Truth
weildy, Religion nicely fevere ; Liberty is law- thence diverting his Eyes, he fell in love with
leſs, Wealth burthenſome, Mediocrity contempti- Idolatry; thoſe Heatheniſh Shrines had never any
ble : Every thing faulteth, either in too much, more doting and beſorted Client; and now of
or too little. This Man is ever head-ſtrong and late he is leap'd from Rome to Munſter, and is
felf-willed, neither is he always ty'd to eſteem or grown to giddy Anabaptiſm : What he will be
pronounce according to Reaſon ; Some things he next, as yet he knoweth not; but ere he hath
muſt diſlike he knows not wherefore, but he winter'd his Opinion, it will be manifeft. He is
likes them not: And other-where, rather than good to make an Enemy of, ill for a Friend ; be-
not cenſure, he will accuſe a Man of Virtue. cauſe, as there is no Truſt in his Affection, ſo no
Every thing he medleth with, he either findeth Rancour in his Diſpleaſure. The Multitude of
imperfect, or maketh fo : Neither is there any his changed Purpoſes brings with it Forgetfulneſs,
thing that ſoundeth ſo harſh in his Ear, as the and not of others more than of himſelf. He ſays,
Commendation of another, whereto yet, perhaps, ſwears, renounces, becauſe what he promiſed, he
he faſhionably and coldly aſſenteth, but with ſuch meant not long enough to make an Impreſſion.
an Afrer claufe of Exception, as doth more than Herein alone he is good for a Commonwealth,
ſpoil his former Allowance ; and if he lift not to that he ſets many on work, with building, ruining,
give a verbal Diſgrace, yet he ſhakes his Head and altering; and makes more Buſineſs than Time
ſmiles, as if his Silence ſhould ſay, I could and will it felf: Neither is he a greater Enemy to Thrifti-
not. And when himſelf is prais'd without Exceſs, neſs than to Idleneſs : Propriety is to him enough
he coinplains that ſuch imperfect Kindneſs hath cauſe of Diſlike : Each thing pleaſes him better
not done him right. If but an unſeaſonable Shower that is not his own : Even in the beſt Things,
croſs his Recreation, he is ready to fall out with long Continuance is a juſt Quarrel; Manna it felf
grows

Characters of Vices.
461
grows tedious with Age, and Novelty is the high- hath Salves for every Sore, to hide them, not to
eft ftile of Commendation to the meaneſt Offers : heal them ; Complexion for every Face. Sin hath
Neither doch he in Books and Faſhions ask How not any more artificial Broker, or more impudent
Good, but How New. Variety carries him away Bawd. There is no Vice that hath not from him his
with Delight, and no uniform Pleaſure can be Colour, his Allurement; and his beſt Service is,
without an irkſome Fulneſs. He is ſo transform- either to further Guiltineſs, or ſmother it. If he
able into all Opinions, Manners, Qualities, that grant Evil Things inexpedient, or Crimes Er-
he ſeems rather made immediately of the firſt Mar- rors, he hath yielded much; either thy Eftate
ter than of well-temper'd Elements; and therefore gives Privilege of Liberty, or thy Youth; or if
is in poffibility any thing, or every thing; nothing neither, What if it be ill yet it is pleaſant. Ho-
in preſent Subſtance. Finally, He is ſervile in Imi- neſty to him is nice Singularity, Repentance fu-
tarion, waxey to Perſuaſions, witty to wrong him- perftitious Melancholy, Gravity Dulneſs, and all
ſelf, a Gueſt in his own Houſe, an Ape of others, Virtue an innocent Conceit of the Baſe-minded.
and in a word, any thing rather than himſelf. In ſhort, he is the Moth of Liberal Mens Courts,
the Ear-wig of the Mighty, the Bane of Courts,
Of the Flaterer.
a Friend and a Slave to the Trencher, and good
for nothing but to be a Factor for the Devil.
"Lattery is nothing but falſe Friendſhip, fawn-
ing Hypocriſy, diſhoneſt Civility, baſe Mer-
Of the Slothful.
chandize of Words, a plauſible Diſcord of the
Heart and Lips. The Flatterer is blear-ey'd to E is a Religious Manand wears the
in his
ever in one Track of unjuſt Praiſes, and can nothing, pleads Contemplation ; yet is he no
no more tell how to diſcommend, than to whit the leaner for his Thoughts, no whit learned-
ſpeak true. His Speeches are full of wondringer. He takes no leſs care how to ſpend Time,
Interjections; and all his Titles are fuperlative, than others how to gain by the Expence ; and
and both of them ſeldom ever but in Preſence. when Buſineſs importunes him, is more troubled
His baſe Mind is well matched with a mercenary to fore-think what he muſt do, than another to
Tongue, which is a willing Slave to another effect it. Summer is out of his favour, for no-
Man's Ear; neither regardeth he how true, but thing but long Days, that make no hafte to their
how pleaſing. His Art is nothing but a delight- Even. He loves ſtill to have the Sun Witneſs of
ful Cozenage, whoſe Rules are ſmoothing, and his Riſing; and lies long, more for Lothneſs to
guarded with Perjury; whoſe Scope is to make dreſs him, than Will to ſleep ; and after ſome
Men Fools, in teaching them to over-value them- Stretching and Yawning, calls for Dinner, un-
ſelves, and to tickle his Friends to Death. This waſhed; which having digeſted with a Sleep
Man is a Porter of all good Tales, and mends them in his Chair, he walks forth to the Bench in
in the Carriage : One of Fame's beſt Friends, and the Marker-place, and looks for Companions :
his own; that helps to furniſh her with thoſe Ru- Whomſoever he meets, he ſtays with idle Que-
mours that may advantage himſelf. Conſcience ftions and lingring Diſcourſe ; how the Days are
hath no greater Adverſary; for when ſhe is a- lengthened, how kindly the Weather is, how falſe
bout to play her juft Part of Accuſation, he ſtops the Clock, how forward the Spring, and ever
her Mouth with good Terms, and well near ſtran- ends with What ſhall we do? It pleaſeth him no
glech her with Shifts: Like that fubtil Fiſh, he leſs to hinder others, than not to work himſelf
.
curns himſelf into the Colour of every Stone for When all the People are gone from Church, he is
a Booty. In himſelf he is nothing, but what left ſleeping in his Seat alone. He enters Bonds,
pleaſeth his Great-One, whoſe Virtues he cannot and forfeits chem by forgetting the Day; and asks
more extol, than imitate his Imperfections, that his Neighbour when his own Field was fallowed,
he may think his worſt graceful." Let him ſay it whether the next Piece of Ground belong not to
is hot, he wipes his Forehead, and unbraceth him- himſelf. His Care is either none, or too late :
felf; if cold, he ſhivers, and calls for a warmer When Winter is come, after ſome ſharp Vifitations,
Garment. When he walks with his Friend, he he looks on his Pile of Wood, and asks how much
fwears to him, that no Man elſe is look'd at ; no was cropped the laſt Spring Neceflity drives
Man talk'd of; and that whomſoever he vouch- him to every Adion ; and what he cannot avoid,
fafes to look on, and nod to, is grac'd enough: he will yet "defer. Every Change troubles him,
That the knows not his own Worth, left he should although to the better; and his Dulneſs counter-
be too happy; and when he tells what others ſay feits a kind of Contentment. When he is warned
in his Praiſe, he interrupts himſelf modeſtly, and on a Jury, he had rather pay the Mule than ap-
dares not (peak the reſt : So his Concealment is pear. All but that which Nature will not per-
more inſinuating than his Speech. He hangs up- mit, he doth by a Deputy, and counts it trouble-
on the Lips which he admirech, as if they could come to do nothing ; but to do any thing, yet
let fall nothing but Oracles, and finds Occaſion more. He is witty in nothing but framing Excu-
to cite fome approv'd Sentence, under the Name ſes to ſit still, which if the Occaſion yield not, he
he honoureth ; and when ought is nobly ſpoken, coineth with eaſe. There is no work that is not
both his Hands are little enough to bleſs him: either dangerous or thankleſs, and whereof he
Sometimes, even in Abfence, he extolleth his foreſees not the Inconvenience and Gainleſneſs
Patron, where he may preſume of ſafe Convey before he enters; which if it be verified in Event,
ance to his Ears; and, in Preſence, ſo whiſpereth his next Idleneſs hath found a Reaſon to patronize
his Commendation to a common Friend, that it it. He had rather freeze than fetch Wood, and
may not be unheard where he meant it. He chuſes rather to ſteal than work; to beg chan
take

462
Characters of Vices.
,
H
take Pains to ſteal, and in many things to want The leaſt Sheaf he ever culls out for Tyche; and
than beg. He is ſo loth to leave his Neighbour's to rob God, holds ir the beſt Paſtime, the cleareſt
Fire, that he is fain to walk home in the dark ; Gain. This Man cries out above others of the
and if he be not look'd to, wears out the Night Prodigality of our Times, and tells of the Thrift
in the Chimny-corner ; or if not that, lies down of our Forefathers: How that great Prince thought
in his Cloaths to ſave two Labours. He eats and himſelf Royally attired, when he beſtowed thir-
prays himſelf aſleep, and dreams of no other Tor- teen Shillings and four Pence cn half a Sute: How
ment but Work. This Man is a ſtanding Pool, one Wedding Gown ſerved our Grandmothers,
and cannot chuſe but gather Corruption. He is till they exchanged it for a Winding-Sheet, and
deſcried amongſt a thouſand Neighbours by a dry praiſes Plainneſs, 'not for leſs Sin, but for leſs
and naſty Hand, that ſtill favours of the Sheet; Coft. For himſelf, he is ſtill known by his
a Beard uncut, uncombed; an Eye and Ear yel- Forefathers Coat, which he means with his Blef-
low with their Excretions; a Coat ſhaken on, ſing, to bequeath to the many Deſcents of his
ragged, unbruſh'd; by Linnen and Face ſtriving Heirs. He neither would be poor, nor be ac-
whether ſhall excel in Uncleanneſs
. For Body, counted rich. No Man complains ſo much of Want
he hath a ſwoln Leg, a dusky and ſwiniſh Eye, a to avoid a Subſidy; no Man is ſo importunate in
blown Cheek, a drawling Tongue, an heavy Foot, Begging, ſo cruel in Exaction; and when he moſt
and is nothing but a colder Earth molded with complains of Want, he fears that which he com-
ſtanding Water. To conclude, is a Man in no- plains to have. No way is indirect to Wealth;
thing but in Speech and Shape.
whether of Fraud or Violence. Gain is his God-
lineſs; which if Conſcience go about to preju-
Of the Covetous.
dice, and grow troubleſome by exclaiming againſt,
on he is condemned for a common Barretor. Like
TE is a Servant to himſelf, yea to his Servant; another Abab, he is fick of the next Field, and
and doth baſe Homage to that which ſhould thinks he is ill ſeated, while he dwells by
be the worſt Drudge. A lifeleſs piece of Earth is Neighbours. In ſhort, His Neighbours do not
his Maſter, yea his God; which he ſhrines in his much more hate him, than he himſelf
. He cares
Coffer, and to which he ſacrifices his Heart. E. not (for no great Advantage) to loſe his Friend,
very Face of his Coin is a new Image, which he pine his Body, damn his Soul; and would diſ
adores with the higheſt Veneration ; yet takes patch himſelf when Corn falls, but that he is loth
upon him to be Protector of that he worſhippeth: to caſt away Money on a Cord.
Which he fears to keep, and abhors to loſe : Not
daring to truft either any other God, or his own.
Of the Vain-glorious.
like a true Chymiſt, he turns every thing into
Silver, both what he ſhould eat, and what he ALL his Humour riſes up into the Froth of
ſhould wear; and that he keeps to look on, not Oftentation ; which if it once ſettle, falls
to uſe. When he returns from his Field, he asks down into a narrow room. If the Exceſs be in
not without much Rage, What became of the the underſtanding Part, all his Wit is in Print ; the
looſe Cruſt in his Cupboard, and who hath rioted Preſs hath left his Head empty ; yea not only
among his Leeks. He never eats a good Meal, what he had, but what he could borrow without
but on his Neighbour's Trencher; and there he leave. If his Glory be in his Devotion, he gives
makes amends to his complaining Stomach for his not an Alms, but on Record ; and if he have once
former and future Faſts. He bids his Neighbours done well, God hears of it often ; for upon every
to Dinner, and when they have done, lends in Unkindneſs he is ready to upbraid him with
a Trencher for the Shot. Once in a Year, per- Merits. Over and above his own Diſcharge, he
haps, he gives himſelf leave to feaſt, and for the hath fome Satisfactions to ſpare for the common
time thinks no Man more laviſh ; wherein he lifts Treaſure. He can fulfil the Law with Eaſe, and
not to fetch his Diſhes from far, nor will be be- earn God with Superfluity. If he have beſtow-
holden to the Shambles ; his own Proviſion ſhall ed but a little Sum in the Glazing, Paving, Pari-
furnilh his Board with an inſenſible Coft; and eting of God's Houſe, ye ſhall find it in the
when his Gueſts are parted, talks how much every Church-Window. Or if a more gallant Humour
Man devoured, and how many Cups were empti- poffeſs him, he wears all his Land on his Back;
ed, and feeds his Family with the mouldy Rem- and walking high, looks over his left Shoulder, to
nants a Month after. If his Servant break but an ſee if the Point of his Rapier follows him with
earthen Diſh for want of Light, he abates it out a Grace. He is proud of another Man's Horſe;
of his Quarters Wages. He chips his Bread, and and well mounted, thinks every Man wrongs him
ſends it back to exchange for ftaler. He lets that looks not at him. A bare Head in the Street
Money and ſells Time for a Price ; and will not doth him more good than a Meal's Meat. He
be importuned either to prevent or deferr his Day; ſwears big at an Ordinary, and talks of the Court
and in the mean time looks for ſecret Gratuities, with a ſharp Accent ; neither vouchſafes to name
beſides the main Intereſt, which he fells and re- any not honourable, nor thoſe without ſome Term
turns into the Stock. He breeds of Money to the of Familiarity, and likes well to ſee the Hearer
chird Generation ; neither hath it ſooner any Be- look upon himn amazedly, as if he ſaid, How hap-
ing, than he ſets it to beget more. In all things py is this Man, that is ſo great with Great Ones!
he affects Secrecy and Propriety : He grudgeth Under Pretence of ſeeking for a Scroll of News,
his Neighbour the Water of his Well; and next he draws out an Handful of Letters indorſed with
to Stealing, he hates Borrowing. In his ſhort and his own Stile to the height; and half reading eve-
unquiet Sleeps he dreams of Thieves, and runs to ry Title, paſſes over the latter part with a Mur-
the Door, and names more Men than he hath. I mur; not without ſignifying what Lord fent this,
what

Chara&ters of Vices.
463
what great Lady the other, and for what Suits : ſure : If I do well; he is juſt to reward; if ill, he
The laſt Paper (as it happens) is his News from is merciful to forgive. Thus his Praiſes wrong
his honourable Friend in the French Court. In God no leſs than his Offence, and hurt himſelf no
the midſt of Dinner, his Lackey comes ſweat- leſs than they wrong God. Any Pattern is enough
ing in, with a ſeald Note from his Creditor, who to encourage him ; few hin the Way where any
now threatens a ſpeedy Arreſt, and whiſpers the Foot hath trod, he dare follow although he fee
ill News in his Maſter's Ear; when he aloud no Steps returning ; what if a thouſand have at-
names a Counſellor of State, and profeſſes to know tempted and miſcarried ; if but one have prevail-
the Employment. The ſame Meſſenger he calls ed it fufficeth. He ſuggeſts to himſelf falfe Hopes
with an imperious Nod, and after Expoftula- of never too late ; as if he could command either
tion where he hath left his Fellows, in his Ear Time or Repentance; and dare deferr the Expe-
ſends him for ſome new Spur-leathers, or Stock- etation of Mercy, till between the Bridge and the
ings by this time footed; and when he is gone Water. Give him but where to ſet his Foot, and
half the Room, re-calls him, and ſays aloud, It is he will remove the Earth. He fore-knows the
no matter ; let the greater Bag alone till I come; and Mutations of States, the Events of War, the Tem-
yet again calling him cloſer, whiſpers (ſo that all per of the Seaſons ; either his old Prophecy tells
che Table may hear) That if his crimſon Suit be rean it him, or his Stars
. Yea, he is no Stranger to
dy againſt the Day, the rest need no baſte. He picks the Records of God's Secret Counſel, but he turns
his Teeth when his Stomach is empty, and calls them over, and copies them out at pleaſure.
for Pheaſants at a common Inn. You ſhall find I know not whether in all his Enterprizes he fhew
him prizing the richeſt Jewels and the faireft leſs Fear, or Wiſdom : No Man promiſes himſelf
Horſes, when his Purſe yields not Money enough inore, no Man more believes himſelf. I will go
for Earneſt. He thruſts himſelf into the Preſs and ſell, and return and purchaſe, and ſpend and leave
before ſome great Ladies; and loves to be ſeen my Sons ſuch Estates; all which if it fucceed, he
near the Head of a great Train. His Talk is, thanks himſelf; if not, he blames not himſelf.
how many
Mourners he furniſh'd with Gowns at His Purpoſes are meaſured, not by his Ability, but
bis Father's Funeral, how many Meſſes, how rich his Will; and his Actions by his purpoſes. Laſtly,
his Coat is, and how ancient ; how great his Al- He is ever credulous in Aſſent, raſh in Underta
liance; what Challenges he has made and anſwe- king, peremptory, in Reſolving, witleſs in prom
red; what Exploits he did at Cales or Newport ; ceeding, and in his Ending miſerable ; which is
and when he has commended others Buildings, never other than either the Laughter of the Wiſe,
Furnitures, Suits, compares them with his own. or the Pity of Fools.
When he has undertaken to be Broker for ſome
rich Diamond, he wears it ; and pulling off his
of the Diſtrufful.
his Hair, thinks no Eye ſhould
Galecany other Übject. Entertaining his FriendTxes, or in his Hand
; nothing is ſure to
HE Diſtruſtful Man hath his Heart in his
he chides his Cook for no better Chear, and
names the Diſhes he meant, and wants. To con- him, but what he ſees, what he handles. He is
clude, He is ever on the Stage, and acts ſtill a either very ſimple, or very falſe ; and therefore
glorious Part abroad, when no Man carries a ba- believes not others, becauſe he knows how little
fer Heart, no Man is more fordid and careleſs at himſelf is worthy of Belief. In Spiritual things,
home. He is a Spaniſh Soldier on an Italian The- either God muſt leave a Pawn with him, or feek
atre; a Bladder full of Wind, a Skin full of Words, ſome other Creditor. All abſent things and unu-
a Fool's Wonder, and a Wiſe-Man's Fool.
ſual have no other but a conditional Entertain-
ment: They are ſtrange, if true. If he fee two
Of the Preſumptuous.tola 19 Neighbours whiſper in his Preſence, he bids them
Evo ſpeak out, and charges them to ſay no more than
Reſumption is nothing but Hope out of his they can juſtify. When he hath committed a Mel-
Wits, an high Houſe upon weak Pillars. ſage to his Servant, he ſends a ſecond after him,
The Preſumptuous Man loves to attempt great to liſten how it is delivered. He is his own Se
things, only becauſe they are hard and rare : His cretary; and of his own Council, for what he
Axions are bold and venturous, and more full of hath, for what he purpoſeth : And when he tells
Hazard than Ufe. He hoiſts Sail in a Tempeft, over his Bags, looks through the Key-hole, to fee
and ſays never any of his Anceſtors were drowned. if he have any hidden Witnefs, and asks aloud,
He goes into an infected Houſe, and ſays the Who is there? when no Man hears him. He bor-
Plague dares not ſeize on Noble Blood. He runs rows Money when he needs not, for fear leſt o-
on high Battlements, gallops down ſteep Hills, thers ſhould borrow of him. He is ever timorous
rides over narrow Bridges, walks on weak Ice, and cowardly, and asks every Man's Errand at the
and never thinks What if I fall? but What if I run Door, ere he opens. After his firſt Sleep, he
over, and fall not? He is a confident Alchymiſt, ſtarts up, and asks if the furtheſt Gate were barr'd,
and braggeth that the Womb of his Furnace hath and out of a fearful Sweat calls up his Servant,
conceived a Burthen that will do all the World and bolts the Door after him, and then ſtudies
good: Which yet he deſires ſecretly born, for whether it were better to lie ftill and believe, of
fear of his own Bondage : In the mean time his riſe and ſee. Neither is his Heart fuller of Fears
,
Glafs breaks ; yet he upon better luting, lays than his Head full of ſtrange Projects, and far-
Wagers of the Succeſs, and promiſeth Wedges be- fetch’t Conſtructions : What means the State,
fore-hand to his Friend. He ſays, I will fin, and think you, in ſuch an Action, and whither tends
be forry, and eſcape ; either God will not ſee, or this Courſe ? Learn of me; (if you know not :')
not be angry, or not puniſh it, or remit the Meas: The Ways of deep Policies are fécret, and full of
B-
P
454
Characters of Vices.

unknown Windings; that is their Ad, this will his Tongue ſounds of nothing but Detraction and
be their Iffue; ſo caſting beyond the Moon, he Slander ; now the Place he fought for is bafe, his
makes wife and juſt Proceedings fufpected. In all Rival unworthy, his Adverfary injurious, Officers
his Predictions and Imaginations he ever lights corrupt, Court infectious; and how well is he
upon the worſt; not what is moſt likely will fall that may be his own Man, his own Mafter ; that
out, but what is moſt ill. There is nothing that may live fafely in a mean diſtance, at pleafure,
he takes not with the left Hand; no Text which free fom Starving, free from Burning ? But if his
his Gloſs corrupts not. Words, Oaths, Parch- Deſigns ſpeed well, ere he be warm in that Seat,
ments, Seals, are but broken Reeds ; theſe ſhall his Mind
is poffefs'd of an higher. What he hath,
never deceive him; he loves no Payments but is but a Degree to what he would have : Now he
real. If but one in Age have miſcarried by a rare fcorneth what he formerly aſpired to; his Succeſs
Caſualty, he miſdoubts the ſame Event. If but doth not give him fo much Contentment as Pro-
a Tile fallen from an high Roof have brained a vocation; neither can he be at reſt, ſo long as he
Paſſenger, or the breaking of a Coach-wheel have hath one, either to over-look, or to match, or to
endangered the Burden, he ſwears he will keep emulate him. When his Country-Friend comes
Home or take him to his Horſe. He dares not to viſit him, he carries him up to the awful Pre-
come to Church for fear of the Crowd ; nor ſpare fence; and now, in his Sight, crowding nearer
the Sabbath's Labour, for fear of the Want; nor to the Chair of State, deſires to be look'd on,
come near the Parliament Houſe, becauſe it ſhould defires to be ſpoken to by the Greateſt, and ſtu-
have been blown up. What might have been, dies how to offer an Occaſion, left he ſhould feem
affects him as much as what will be. Argue, vow, unknown, unregarded; and if any Geſture of the
proteſt, ſwear ; he hears thee, and believes him- leaft Grace fall haply upon him, he looks back
ſelf
. He is a Sceptick, and dare hardly give cre- upon his Friend, left he ſhould careleſly let ic
dit to his Senſes, which he hath often arraigned paſs without a Note: And what he wanteth in
of falſe Intelligence. He fo lives, as if he thought Senſe, he ſupplies in Hiſtory. His Diſpoſition is
all the World were Thieves, and were not ſure never but ſhamefully unthankful ; for unleſs he
whether himſelf were one. He is uncharitable have all, he hath nothing. It muſt be a large
in his Cenſures, unquiet in his Fears; bad enough Draught, whereof he will not ſay, that thoſe
always, but in his own Opinion much worſe than few Drops do not flack, but inflame him ; fo ſtill
he is.
he thinks himſelf the worſe for ſmall Favours.
Of the Ambitious.
His Wit fo contrives the likely Plots of his Pro-
motion, as if he would ſteal it away without
A
Mbition is a proud Coverouſnefs, a dry God's Knowledge, beſides his Will: Neither doth
Thirft of Honour, the longing Diſeaſe of he ever look up, and conſult in his Forecaſts,
Reaſon, and aſpiring and gallant Madneſs. The with the Supreme Moderator of All Things; as
Ambitious climbs up high and perillous Stairs, and one that thinks Honour is ruled by Fortune, and
never cares how to come down; the Defire of that Heaven medleth not with the diſpoſing of
Riſing hath ſwallowed up his Fear of a Fall. Ha-thefe Earthly Lots : And therefore it is juſt with
ving once cleaved (like a Burr) to ſome Great that Wife God to defeat his faireft Hopes, and
Man's Coat, he refolves not to be ſhaken off with to bring him to a Loſs in the hotteſt of his Chace;
any ſmall Indignities, and finding his hold thro'- and to cauſe Honour to fly away ſo much the
ly faſt, cafts how to inſinuate yet nearer, and faſter, by how much it is more eagerly purſu'd.
therefore he is buſy and fervile in his Endeavours Finally, He is an importunate Suiter, a corrupt
to pleaſe, and all his officious Reſpects turn home Client, a violent Undertaker, a ſmooth Factor,
to himſelf
. He can be at once a Slave to com- but untruſty; a reſtleſs Maſter of his own ; a
mand, an Intelligencer to inform, a Paraſite to Bladder puft up with the Wind of Hope and self-
footh and flatter, a Champion to defend, an Exe-love. He is in the Common Body, as a Mole in
cutioner to revenge, any thing for an Advantage the Earth, ever unquietly caſting: And, in one
of Favour. He hath projected a Plot to riſe, and Word, is nothing but a confus’d Heap of Envy,
wo be to the Friend that ſtands in his way. He ſtill Pride, Covetouſneſs.
haunts the Court,and his unquiet Spirit haunts him,
GOESIS CY
which having fetch'd him from the ſecure Peace lol sort of the Untbrift. blod 011
of his Country-Reft, fets him new and impoffible red
rages him to try the fame Sea" in fpire of his Ship Hconges beyond his Pale ; and lives without
wrecks, and promiſes better Succeſs. A ſmall | Ability, but Will. His Pleaſures are immoderate,
Hope gives him Heart againſt great Difficulties, and not honeft. A wanton Eye, a liquoriſh
and draws on new Expence, new Servility ; per- Tongue, a gamefom Hand, have impoveriſh'd
ſuading him (like fooliſh Boys) to ſhoot away a him. The vulgar fort call him bountiful, and
ſecond Shaft that he may find the firſt. He yield-applaud him while he ſpends, and recompence
eth, and now fecure of the Iſſue, applauds him with Wiſhes when he gives, with Pity when
himſelf in that Honour, which he ſtill affecteth, he wants : Neither can it be deny'd that he taught
ſtill miſſeth ; and for the laſt of all Trials, will true Liberality, but over-went it. No Man could
rather bribe for a troubleſome Preferment, have liv’d more laudably, if, when he was at the
than return void of a little. But now when he beſt, he had ftay'd there. While he is preſent,
finds himſelf deſperately croſs'd, and at once none of the wealthier Gueſts may pay ought to
(poiled both of Advancement and Hope, both of the Shot, without much Vehemency, without
Fruition and Poſſibility; all his Deſire is turned danger of Unkindneſs. Uſe hath made it unplea-
inco Rage, his Thirft is now only of Revenge, fant to him not to ſpend. He is, in all things,
;
more

Characters of Vices.
465
more ambitious of the Title of Good Fellowſhip, becauſe the next Field is fairer grown; and an-
than of Wiſdom. When he looks into the wealthy gerly calculates his Coſt, and Time, and Tillage.
Cheſt of his Father; his Conceit ſuggeſts that it Whom he dares not openly backbite, nor wound
cannot be empty'd ; and while he takes out ſome with a direct Cenſure, he ſtrikes ſmoothly with
thing every Day, he perceives not any Diminution; an over-coid Praiſe: And when he ſees that he
and when the Heap is ſenſibly abated, yet ſtill muſt either maliciouſly oppugn the juſt Praiſe of
flatters himſelf with enough : One Hand cozens Another, (which were unſafe) or approve it by
the other, and the Belly deceives both : He doth Affent, he yieldeth ; but ſhews withal, that his
not ſo much beſtow Benefits as ſcatter them : Means were ſuch, both by Nature and Educa-
True Merit doth not carry them, but Smooth- tion, that he could not, without much Neglect,
neſs of Adulation. His Senſes are too much his be leſs commendable : So his Happineſs ſhall be
Guides and his Purveyors; and Appetite is his made the Colour of Detraction. When an whole-
Steward. He is an impotent Servant to his Luſts; ſom Law is propounded, he croſſeth it, either by
and knows not to govern either his Mind or his open or cloſe Oppoſition ; not for any Incom-
Purſe. Improvidence is ever the Companion of modity or Inexpedience, but becauſe it proceeded
Unthriftineſs. This Man cannot look beyond from any Mouth beſides his own: And it muſt be
the preſent, and neither thinks nor cares what a Cauſe rarely plauſible, that will not admit ſome
ſhall be ; much leſs ſuſpects what may be : And probable Contradiction. When his Equal ſhould riſe
while he laviſhes out his Subſtance in Superfluities, to Honour, he ſtrives againſt it unſeen; and rather,
thinks He only knows what the World is worth, with much Coft, fuborneth great Adverſaries :
and that Others over-prize it. He feels Poverty And when he ſees his Reſiſtance vain, he can
before he ſees it; never complains till he be give an hollow Gratulation in Preſence; but, in
pinch'd with Wants; never ſpares till the Bottom, ſecret, diſparages that Advancement; either the
when it is too late either to ſpend or recover. Man is unfit for the Place, or the Place for the
He is every Man's Friend ſave his own, and then Man: Or, if fit, yet leſs gainful, or more com-
wrongs himſelf moſt, when he courteth himſelf mon than Opinion: Whereto he adds, That him-
with moft Kindneſs. He vies Time with the ſelf might have had the fame Dignity upon bet-
Slothful, and it is an hard Match, whether chaſes ter Terms, and refus'd it. He is witty in deviſing
away good Hours to worſe purpoſe ; the one, by Suggeſtions, to bring his Rival out of Love into
doing nothing; or the other, by idle Paſtime. Suſpicion : If he be courteous, he is feditiouſly
He hath ſo dilated himſelf with the Beams of popular; if bountiful, he binds over his Clients
Proſperity, that he lies open to all Dangers, and to a Faction ; if ſucceſsful in War, he is dange-
cannot gather up himſelf, on juft Warning, to rous in Peace; if wealthy, he lays up for a Day;
avoid a Miſchief. He were good for an Almoner, if powerful, nothing wants but Opportunity of
ill for a Steward. Finally, He is the living Tomb Rebellion ; his Submiſſion is ambitious Hypocriſy;
of his Fore-fathers, of his Poſterity ; and when his Religion politick Inſinuation : No Action is
he hath ſwallow'd both, is more empty than be- fafe from a jealous Conſtruction. When he re-
fore he devour'd them.
ceives a good Report of him whom he emulates,
he faith, Fame is partial, and is wont to blanch Mil-
of the Envious.
chiefs ; and pleaſeth himſelf with Hope to find it
worſe : And if Ill-Will have diſpers’d any more
HE
JE feeds on Other’s Evils, and hath no Dif- ſpightful Narration, he lays hold on that, againſt
eaſe but his Neighbour's Welfare : What- | all Witneſſes, and broacheth that Rumour for
ſoever God doth for him, he cannot be happy trueſt, becauſe worſt : And when he ſees him
with Company; and if he were put to chuſe, perfectly miſerable, he can at once pity him,
whether he would rather have Equals in a com- and rejoyce. What himſelf cannot do, others
mon Felicity, or Superiours in Miſery, he would ſhall not : He hath gain'd well, if he hath hin-
demurr upon the Election. His Eye cafts out der’d the Succeſs of what he would have done,
too much, and never returns home, but to make and could not. He conceals his beſt Skill, not
Compariſons with Another's Good. He is an ill ſo as it may not be known that he knows it, but
Prizer of a Foreign Commodity, worſe of his ſo as it may not be learn'd; becauſe he would
own; for that he rates too high, this undervalues. have the World miſs him. He hath attain’d to a
You ſhall have him ever enquiring into the Eſtates Sovereign Medicine, by the ſecret Legacy of a
of his Equals and Betters; wherein he is not dying Emperick; whereof he will leave no Heir,
more delrous to hear all, than loth to hear any left the Praiſe ſhould be divided. Finally, He is
thing over-good : And if juſt Report relate ought an Enemy to God's Favours, if they fall beſide
better than he would, he redoubles the Queſtion, himſelf; the beſt Nurſe of Ill-Fame; a Man of
as being hard to believe what he likes not ; and the worſt Diet, for he conſumes himſelf, and dem
hopes yet, if that be averr'd again to his Grief, lights in pining; a Thorn-Hedge cover'd with
that there is ſomewhat conceald in the Relation, Nettles ; a peeviſh Interpreter of Good Things,
which, if it were known, would argue the com- and no other than a lean and pale Carcaſs quick-
mended Party miſerable, and blemiſh him with ned with a Fiend.
fecret Shame. He is ready to quarrel with God,
Not Di
Nnnnn
os bas todo 03 degal
Holy
466
bon
HOLY DECENCY
ald sledi bod and a hablais IN THE od
couba bns by died down
slyski
dodara
od tistih asrnia WORSHIP of GOD.
Bob
STA
slodus W
Yo odstoftop odb
od bontato
toni 1000
osolilega stol
La rec
By J. H. B. N.
outras
I
the bote
re
Know that a clean Heart, and a right Spirit, the Law ; which no Man might be allowd to
is that which God mainly regards; For as read whilft he was but walking towards the un-
he is a Spirit, ſo he will be ſerved in Spirit, loading of Nature, or to the Bath, or near to any
John 4. 24. but withal, as he hath made the Place of Annoyance : No Man might ſo much
Body, and hath made it a Partner with the Soul, as ſpit in the Temple, or before that Sacred Vo-
ſo he juſtly expects that it ſhould be alſo wholly lumn, or ſtretch forth his Feet towards it, or turn
devoted to him ; ſo as the Apoſtle, upon good his Back upon it, or receive it with the Left-
reaſon, prays for his Theſſalonians, that hand : No Man might preſume to write it but
1 Theſſ. 5. I their whole Spirit, and Soul and Body, upon the Parchment made of the Skin of a clean
33° son bol may be preferu'd blameleſs unto the com Beaſt ; nor to write, or give a Bill of Divorce,
soilo aid ing of our Lord Jeſus Chriſt ; and be- but by the Side of a running Stream ; yea, the
no zi feeches his Romans, by the Mercies of very Turks, as they have borrow'd our Circum-
i Rom. 12. 1. God, that they preſent their bodies a living ciſion, ſo alſo Religious Niceties from theſe Fews,
Do in Sacrifice, holy acceptable to God.
not allowing their Alcoran to be touch'd by a Per-
Now as the Body is capable of a double Un-ſon that is unclean.
cleanneſs; the one Moral, when it is made an But ſurely, I fear theſe Men are not more
Inſtrument and Agent in Sin ; the other Natural, faulty in the one Extreme, than many Chriſtians
when it is polluted with outward Filthineſs, ſo are in the other ; who place a kind of Holineſs in
both of theſe are fit to be avoided in our Ad a ſlovenly Neglect ; and ſo order themſelves, as if
dreſſes to the Pure and Holy God; the former they thought a nafty Careleſneſs in God's Services
out of God's abſolute Command, who hath were moſt acceptable to him: Hence it is that
charged us to cleanſe our ſelves from all they affect homely Places for his Worſhip, aban-
2 Cor. 7. 1. Filthineſs both of the Fleſh and Spirit ; doning all Magnificence and Coft in all the Acts
the latter out of the juſt Grounds of and Appendances of their Devotion; Clay and
Decency and Expedience : For tho' there be no Sticks pleaſe them better than Marble and Ce-
finful Turpitude in thoſe Bodily Uncleanneſſes, dars : Hence it is that their Dreſſes make no Dif-
wherein we offer our ſelves to appear before the ference of Feſtivals ; all Stuffs, all Colours, are
Lord our God, yet there is ſo deep an Unbe- alike to them in all Sacred Solemnities : Hence
ſeemingneſs in them, as places them in the next that they ſtumble into God's Houſe without all
door to Sin: Perhaps God's Ancient People the Care or Show of Reverence ; and fit them down
Fews were too fuperftitiouſly ſcrupulous in theſe at his Table, like his Fellows, with their Hats on
External Obſervations; whoſe Talmud tells us of their Heads : Hence that they make no Difference
one of their Great Rabbies that would rather ſuf- of coming with full Paunches to that Heavenly
fer under Extremity of Hunger and Thirſt, than Banquet ; and that the very Dogs are allow'd free
taſte of ought with unwaſhen Hands; as counting Acceſs, and leave to lift up their Legs, at thoſe
that Neglect equal to the Lying with an Harlot : Holy Tables, In quibus populi vota & membra Chriſti
And who have rais'd a great Queſtion, Whether, portata ſunt, Optaf. Milevit l. 6. where we partake
if any of their Poultry have but dipp'd their Beak of the Son of God.
in the Bowl, the Water may be allow'd to waſh For the rectifying of which Miſconceits and
in forbidding to void the Urine ſtanding Practices, let it be laid down as an undoubted
(except it be upon a Deſcent of Ground) left Rule, That it is a thing well-pleaſing to God,
any Drop ſhould recoil upon the Feet; and in that there ſhould be all outward Cleanlineſs, Gra-
caſe of the other Evacuation, beſide the Paddle-vity, reverent and comely Poſtures, meet Furni-
ſtaff, and other Ceremonies in uncovering the ture, Utenſils, Places, us'd and obſerv’d in the
Feet, enjoyning to turn the Face to the South, Service of the Almighty: A Truth ſufficiently
not to the Eaſt or Weſt, becauſe thoſe Coaſts had grounded upon that irrefragable Ca-
their Faces directed towards them in their Devo- non of the Apoſtle, Let all things be
tions : What ſhould I ſpeak of their extreme Cu- done decently and in order ; whereof Or-
ricfity in their outward Obſervances concerning der refers to perſons and Adions ; Decency to
the





1 Cor. 14.40

Holy Decency in the Worſhip of God.
467
1. 5.
14 16.
the Things done, and the Faſhion of doing them : God hath no where commanded us to cut our
Diſorder therefore and Indecency, as they are a Nails, or our Hair ; but it were a foul Indecency
direct Violation of this Apoftolick Charge, fo, not to do both ; and if we would juſtly loath a
doubtleſs, they are juſtly offenſive to the Majefty Man that ſhould come to our Table like wild Ne-
of that God, whoſe Service is diſgrac'd by them : buchadnezzar in the Deſert, with Hair to his Waft,
as for Diſorder, it falls not into our prefent Dif- and Claws on his Fingers, how much more odious
courſe; in Matter of Indecency, the main Dif- would this ſeem in a Man, that thould thus thruſt
quiſition will be, how it may be judg’d and deter- himſelf in to the Table of the Lord? and if our
min'd: To know what is comely, hath been of Diſpleaſure would juſtly ariſe at that barbarous
old noted to be not more commendable than dif- Gueſt, which ſhould come to our Board with his
ficult ; for the Minds of Men may be of a diffe- Hands beſmeared with Ordure or Blood, how
rent Diet ; one may approve that for decent,which can we think it can be otherwiſe then ill-taken of
another abhors as moſt unbeſeeming : Suarum re- the Holy God, that we ſhould in a Beaſtly Garb
rum nemo non mitis arbiter & pius judex, Petrarch. offer our ſelves into his Preſence ?
Xenophon tells us of a certain People, It is not only in regard of Spiritual Filthineſs,
βαρβαρώτα call’d Molynecians, whoſe Practice was that the Evil Spirits are called Unclean; but even
του παντων
to do all thoſe acts in publick which of External alfo ; wherein how much they de-
Μοσωρικοί. .
&c. Xenoph.
other Men (placing Shame in them) light ; we may well appeal to the Confeſſions of
de exped. Cyri. are wont to reſerve for the greateſt thoſe Witches and Sorcerers, which
Secrecy? and contrarily, to do thoſe upon their Conviction, and Peni Bodin Demo-
things in private, which other Na- tence, have laid open the ſhamefulnomania, &c.
tions thought fit for the openeſt view. But cer- Rites of their Nightly Meetings ;
tainly there are unqueſtionable Rules, whereby Neither was it without cauſe that
Decency may be both regulated and judged : The ſome of their prime Agents in the
great Doctor of the Gentiles when he would cor- Ancient Church were called Bepbópital, Augufin l. de
rect an indecent Practice in his Corinthians uſes from thoſe filthy Faſhions which were Hæreſ.
theſe three Expreſſions, Fudge in your ſelves is it in uſe amongſt them. Gnoſtici borbo-
comely? Doth not Nature it ſelf teach rita quaſi cænoſi, ob turpitudinem in ſuis
1 Cor. 11. 13. you? We have no ſuch Cuſtom, nor the myſteriis, &c.
Churches of God: Wherein he ſends us Contrarily, what Pleaſure the Pure Philaftr. de
for the determination of Decency, to and Holy God takes in the Cleanneſs
Hæres.
the judgment of our right Reaſon, undebauch'd both of Fleſh and Spirit, is abundant-
Nature, and approv'd Cuftom; and ſurely, if we ly teſtified by thoſe many, and ſtrict Injuncti-
follow the Guidance of theſe three, we cannot ons of Lotions, and Purifications, which we find
eaſily err in our deciſion of Comlineſs, both in our upon every occaſion in his Ancient Laws; and
Carriage in Humane Affairs, and in the Services though thoſe Laws be not now Obligatory, as
of God; all theſe will tell us that it is moſt meet being for the Subſtance of them Ceremonial and
that all outward Cleanlineſs, Gravity, Modeſty, Typical, yet they have in them ſo much Tin-
Reverence, ſhould be uſed in all the actions of cture of an Eternal Morality, as to imply a meet-
Divine Worſhip; and will inform us that whatſo- neſs of decent Cleanlineſs in the Services of
ever faſhion of Deportment is held Rude and Un- God.
civil in Humane Converſation, is ſo much more In the Obſervation whereof it is meet for us
indecent in Divine Actions, by how much the to hold a middle way betwixt Superftition and
Perſon whom we deal with is more awful, and Neglect ; it is eaſie to note, how the former
worthier of the higheſt Obſervance.
extream, a ſuperſtitious Curioſity hath crept into
It is no other than an Error therefore in thoſe the Church of Rome ; infomuch as it may well
Men who think that if they look to the inward vie with the Jewiſh, for Multitude and Niceneſs
Diſpoſition of the Soul it matters not in what po- of Obſervances; Their Alter-cloths muſt not be
fture, or what loathſome Turpitude the Body ap- touched but with a Bruſh appropriated to that Ser-
pears before the Almighty ; even that Slovenly vice; their Corporals muſt firſt" (e’er
Cynick when he ſaw a Woman bowing her ſelf they be delivered forth) be waſhed Bartol. Ga.
forward too low in her Devotion, could chide her by none but thoſe that are in Sacred vant. Part 5:
for her unregard to thoſe Deities, which beheld Orders, in a Veſſel proper only to munditieSacra
her on all ſides; Our bleſſed Saviour though he that uſe, with Soap and Lye; and Supellectilis.
had good Cheer at the Phariſees Houſe, yet he after with pure Water, which after Idem. Tit. Ca.
ſomewhat taxeth his Hoft for want of a due Com- the Rinſing, muſt be poured into the lix. Tit. ca-
plement I entred into thine Houſe, Sacrarium ; their Chalices muſt not
Proceſſio Ibid.
thou gavelt me no Water for my Feet; be touched by one that is not in Or- Gavant, Mom
mine Head with Oyl didſt thou not a ders: No Glove may be worn in their refin. Scor.
noint, &c. He looks ſtill for meet Choir : No Woman or Lay-man may 9. Gavant? at:
Formalities of good Entertainment as well as the make their Hoft, neither may any Ecclefia. Ara:
fubftance of the Diſhes : It was God's Charge that Lay-perſon ſo much as look at that dendi paiet is
no ſteps hould be made to go up to his Altar ; Sacred Wafer out of his Window ; ficou Dona-
left the Nakedneſs of the Sacrificer Their Miffal Cuſhions may not be tifta Optat.
ſhould be diſcovered; for this cauſe brought ſo much as for the Biſhop to
it was that he who made the firſt Sute kneel on : The Stones of a demoliſh'd
of Skins for our firſt Parents, ordained Church may be ſold to Lay-men, but with reſer-
Linnen Breeches for his Prieſts in their Miniſtra- vation of Uſes : Neither may ſo much as an Houſe
tions. Dopolie Clai29919 siggam for the Curate, be built upon the ſame Floor, but
Nnnnn
by
nonmunera. V
i
Luke 7. 44,
46.
.
Exod. 20.
1. 6. Tit.Cemia
teria.
26.
468
Holy Decency in the Worſhip of God.

by the Pope's Licenſe: Upon the Burial of an belong to God; wherein it is a marvel how much
Heretick within the Precincts, the Church muſt we in this laft Age of the World have varied from
be reconciled, and the Walls ſcraped : The Grafs our Predeceſſors, in the firſt Eſtabliſhment of Chri-
in the Church-yard may not be uſed to any Pa- ftianity : Nihil refert five ex auro, five ex ligno fit
fturage; their Agnus-Dei may not be touched by Templum ; five fit ftabulum ficut in Bethleem, ſive re-
a Lay-man, no not with Gloves on, or with a gia domus ficut in Jeruſalem. Luth. in Pſal. 122.
pair of Tongues: What Should I inſtance in They thought nothing good enough for God Al-
inore? A juſt Volume would not contain the cu- mighty, we think nothing too mean. Upon the
rious Scruples of their nice Obſervances, in their firſt Noiſe of the Goſpel, when the Secular Stare
Veſtments, Conſecrations, Sacramental Rites; and was not their friend, the Poor Chriſtians were
indeed, in the whole Carriage of their Religious glad to make any ſhift ; if they could build their
Devotions; in all which they bring themſelves firſt Oratories, or Churches of Sticks (as at Gla-
back under the Bondage of more than Judaical stenbury in the entrance of Chriſtianity) they were
Ceremonies : Placing God's Worſhip in the Ritual well apaid : or if but the bare Skie were their
Devices of Men, and bringing their conſciences Roof, they were well enough contented; but
under the ſervile Subjection to Humane Impoſiti- when once Kings became Nurſing Fathers to the
ons ; That Liberty wherewith Chriſt hath made Church, what Coſt, what Magnificence was ſuf-
us free calleth us to the avoidance of this unjuſt ficient for God's Temples ? Even as it was in the
Exceſs: But withal, our Reverential Fear of the Elder Times of God's Ancient People, at the firſt
God of Heaven, calls us to eſchew in the other there was a Stake pitched for the Habitation of
extream, all fordid Incurioufneſs, and ſlovenly the Almighty; afterwards there was a Tabernacle
Neglect in his immediate Services.
erected, and God was pleaſed to dwell in Tents
To which purpoſe let it paſs for a fure Rule, but when Kings were choſen by God to go in and
that there is a kind of Relative Holineſs in Perſons, out before his People ; now a Stately Structure,
Things, Times, Places, Actions : Relative, I ſay, one of the Wonders of the World, was raiſed unto
not inherent in themſelves but in reference to their God in Sion : in fo admirable Beauty as dazled the
Uſe, and Deſtination; and in the Second place, Eyes of the World to behold it. When the Chri-
that even this kind of Holineſs challengeth a Re- ftian Religion then had taken foot in the Empire,
verend Reſpect from us : A Perſon whoſe Profeffi- what ſumptuous Monuments were erected by that
on is Holy, by his Solemn Conſecration to God, Pious Conſtantine (in whom our Nation claimech
Thould and ought to carry more Veneration from a juft Intereſt) let Hiftories ſpeak; no Stones were
us than every common Man. The Holy Elements too precious, no Mettal was too coſtly for that
in the Sacrament, being now fet apart to this Di- happy Uſe; and fo Powerful Influence had that
vine Uſe, ſhould be otherwiſe regarded of us than Example upon Chriſtian Kings and Princes, that
the common Bread and Wine at the Tavern: In each ſtrove who ſhould exceed other in the Coſt
reſpect of that Bleſſed Myſtery whereto they are and Splendor of thoſe Holy Fabricks, the Riches
appropriated : God's Holy Day is held worthy of of their Donation, the Price of their Sacred Vef-
more Refpe& from us, than all the Days in the ſels; and from them (as from the Head to the
Year befides; and why ſhould it not be ſo like- Skirts,) deſcended to the Chriſtian Nobility and
wiſe in Places and Actions? Even in our own Gentry, in ſuch ſort, that in a ſhort ſpace the
Houſes we obſerve a Decency, and different re- Face of the Earth was grown Proud to be adorn'd
gard of Rooms ; holding it unbeſeeming that the with ſo many precious Piles, and the Church was
Buſineſſes of the Scullery ſhould be done in our grown Glorious and Happy with fo Bountiful En-
Parlour, or that our Bed-Chamber ſhould be made dowments; and what ſhall we think of it that the
a Larder : And can we think it lefs uncomely to Kings of Tarſhiſh and of the Iſles did thus bring Pre-
put God's peculiar Houſe to the uſe of a Kitchin, Sents, and the King of Sheba, and Saba
or Stable 'Surely, the Service whereto it is or- did offer Gifts ? Was it well done, or
dained, and the Name that it bears, ought to pri- might it not better have been ſpared ?
vilege it from all, either Bafe or Profane, Im- Surely, had thoſe Godly Emperors, Kings, Princes,
ployment.
Peers, Gentry, been of the mind of many Mo-
As for Sacred Adions, as they have more Life dern Chriſtians, they had forborn this Care and
in them than the outward Circumſtances of Time Coft, and turned their Magnificence into another
and Place, ſo they do juftly require more Reſpect Channel : But if this Bounty of their’s were Holy
in the managing of them; in our Petitions, if we and Commendable, as it hath been juſtly celebra-
coine to Earthly Princes upon our Knees, with an ted by all Chriſtians, till this preſent Age ; how
awful Reverence; how much more ought we to are thoſe of ours ſhamefully degenerated, who
do ſo to the King of Glory ? In our Receit of the affect nothing but Homelineſs and Beggery in all
Bleffed Eucharift, our Demeanour muſt be no o- that is devoted to the Almighty; and are ready
ther than ſuch as may become the Gueſts of the to ſay contrary to the Man after God's own Heart;
Great King of Heaven, and the Commenſals of I will offer to the Lord my God of that
2 Sam. 24. 24
the Lord Jeſus, of whom and with whom we do which ſhall coſt me nothing.
then Communicate ; in hearing or reading the With what great ſtate and deep expence God
Divine Oracles, our Deportment muſt be fuch, as was ſerved under the Law, no Man can be igno-
may argue our putting a Difference betwixt the rant ; for who knows not the coſtly Furniture of
Word of the Ever-living God, and the fallible Di- the Tabernacle, the rich Habiliments of the Prieſt,
States of Mortal Men like our felves. NT
the precious Veſſels for the Sacrifices; and after
And as it is in outward Decency and Cleanli- that the invaluable Sumptuouſneſs of the Temple,
nefs, fo alſo in the matter of Coſt, or Handfom- both without and within ; In the Marbles, Cedars,
nels (at leaſt in the Utenſils and Structures that 'Almuggim Trees, Braſs, Silver, Gold, in the cu-
rious

Pfal. 72. 10.
<
Holy Decency in the Worſhip of God. 469

Strab. c.18.
rious Celacures, and artificial Textures ? In regard Mortification have affected a willing diſreſpect of
of all which for Matter and Form, what was this all ourward Accommodations both in their own
other than the Glory of the whole Earth? And as Domeſtick Proviſions, and in the Publick Services
for the very Altar alone (God's Ariel) that which of God; ſuch were St. Gallus of Old;
Walafrid
went up there-from, in Smoke, both in the Daily and in later Times, the two famous
Sacrifices, and the Solemn Hecatombs, upon ſpeci- Francis's of Aſlife, and of St. Paul :
al Occaſions, what Man could value? Beſides the The firſt whereof, Gallus, as the Hiſtory reports,
treble Tithes, Firſt-fruits, Oblations, which were when a great Duke out of a Reverend Opinion of
perpetually preſented to God for the Maintenance his Sancity had given him a rich and curiouſly
of his Prieſthood : O che coſtly Services of God carved piece of Plate ; Magnoaldus his Diſciple who
under the Law! And do we think the fame God had the carriage of that precious Veſſel, moving
is now of a quite other Diet, than formerly? Is that it might be reſerved for the Sacred uſe of
all this meer Ceremony ? Is there not ſo much God's Table, received this anſwer from him : Son
Morality in it as that it is meet the Great God, remember what Peter ſaid, Gold and Silver have I
who is the Poſſeſſor of Heaven and Earth, ſhould none ; let this Plate which thou beareft be deftri-
be ſerved of the beſt? That it is not for us to affect buted to the Poor ; for my bleſſed Maſter St. Com
too much Cheapneſs, and neglective Homelineſs lomb was wont to offer that Holy Sacrifice in Cha
in our Evangelical Devotions Surely, Nature it lices of Braſs; becauſe they ſay our Saviour was
felf calls to us for this Reſpect to a Deity, even with brazen Nails faſtned to his Croſs ; thus he
the very Savage Indians may teach us this point of in more Humility than Wiſdom ; Leprofis ulcea
Religion; amongſt whom we find the Mexicans, rofarum plagarum ruebat in Oſcula. lib. Comfor. Fructu.
a People that had never had any intercourſe with Separatur. And for the other two, never Man
the orher three parts of the World, Eminent in more affected Bravery and Pride, than they did
this kind; what ſumptuous and ſtately Temples Beggery and Naſtineſs ; placing a kind of Merit
had they erected to their Devils ? How did they in Sticks and Clay, in Rags and Patches, and
enrich their miſ-called Gods with Magazines of Slovenry; S. Franciſcus circa mortem fuam in tefta-
their Treaſure ? And even ſtill the moſt barbarous
mento ſuo fcribi voluit quod omnes celle du domas fran
and brutiſh of all thoſe People that bear the Shape trum de lignis & luto eſſent tantum, ad confervandam
of Men have this Principle bred in them, that if melius humilitatem & paupertatem. Libr. Conform. p.
they have ought better than other, it is for their í 218. lib. 2. Fructu. 4. Conform. 16. Let theſe and
God: A Principle ſo much advanced by imper- their ill-adviſed Followers paſs for Cynicks in Chri-
fect Chriſtianity ; that the Abaſſins hold it Piacular ftianity; although now, whatever the original
to build their own Houſes of the ſame matter Rule of their Sordid Founder was; even thoſe of
which is reſerved for their Churches; that Order can in their Buildings and Furnitures
70. Pories de
to the very Fabrick and uſe whereof emulate the Magnificence of Princes ; as if they
Script. of
they yield ſo much Reverence as that affected no leſs Exceſs in the one extream, than
their greateſt Peer alights from his their Patron did in the other, Fratres omnes vilibus
Horſe when he comes but within view of thoſe veſtibus induantur ; & poſſunt ea repeciare de faccis eu
Sacred Piles.
aliis peciis cum benedictione Dei. Conform. l. 1. Fručtu.
And if from thoſe remote Parts of the World 9. p. 116. Wiſe Chriſtians ſit down in the mean ;
we ſhall think fit to look Homewards; how juſt now under the Goſpel avoiding a careleſs or par-
cauſe ſhall we find to wonder at the Munificent cimonious neglect on the one ſide, and a ſuperſti-
Piety of our Predeceffors, who fo freely poured tious laviſhneſs on the other.
out themſelves into bountiful Expence for raiſing As for this Church of ours, there is at this time
of the Houſes of God in our Illand, and endow- eſpecially little fear of too much; and if we be
ing them with Rich Patrimony, that the prime not more in the Ablative, than our Anceſtors
Honour of this Nation all the World over, hath were in the Dative Caſe, yet we are generally
ever been the Beauty of our Churches: Neither more apt to higgle with the Almighty; and in a
was it otherwiſe in all thoſe Parts of the World baſe Niggardlineſs to pinch him in the allowances
where Chriſtianity had obtained ; How frequent to his Service; wherein we do not ſo much wrong
was it for a Wealthy Matron with Vestina, and for our God as our felves; for there is not in all the
a great Nobleman with the Roman World ſo ſure a Motive for God to give largely
Tertullus, Regna potius quam cænobia vir unto us, as that we give freely unto
tific. Inno.
Sanctis pofteris reliquit, &c. Volaterran God: David did but intend to build
2 Sam. 11
to make God their Heir, and to en God an Houſe, and now in a Graci- 16
rich his Houſes and Services with the Legacies of ous Retribution, God tells him by
their Jewels, and Poffeffions? Whereupon it Nathan, The Lord will build thee an
came to paſs that thoſe Structures and Veſſels Houſe, and will eſtabliſh thine Houſe and
which at the firſt were but of Mud, and meaner thy Kingdom for ever before thee: And
Mettals, according to the Poverty of the Donors; contrarily in this it holds as in all o-
ſoon after exchanged their Homelineſs for ſo glo-ther Pious Bequeſts; He that ſowjeth
rious a Magnificence, as bleared the Eyes of the Sparingly, ſhall reap Sparingly: And if
Heathen Beholders ; See, faith that Enemy of Tome particular ways of the convey.
Chriſt, in what Veſſels Mary's Son is ſerved ; and ance of our Bounty were anciently
Ammianus is ready to burſt with ſpight at the li- | Ceremonial, yet we are ſure this
beral Proviſion of God's Miniſters in compariſon Charge is perpetual, Honour the Lord
of their neglective Paganiſm, Ut ditenter oblationi- with thy Subfiance
. Had our Bleſſed
bus matronarum, &c.
Saviour been of the Mind of theſe
There may have been ſome in all Ages, that drie and pinching Devotioniſts, he had ſurely
out of a miſgrounded Humility, and pretended chid Mary Magdelen, for the needleſs waft of that
her
Africk.
ز
Ex libro Pona
cent. I.
2 Cor.9.
6.
Prov. 3.
9.

470
Holy Decency in the Worſhip of God.
13
و
9, 10.
her Precious Ointment, and have agreed with of his Love, and Eternal Effence ; but hach ſent
Judas, how much better it might have been em- him out of his Boſom for our Redemption : We
ployed for the relief of many poor cannot think all our little enough to Conſecrate to
Matth. 26 Souls that wanted Bread, then in ſuch his Bleſſed Naine and Service ; and ſhall hold that
a complement of unneceſſary Delica- evil Eye worthy to be pulled out, which ſhall
cy; but how kindly this ſeaſonable grudge the fatteſt of his Flocks and Herds, to the
Expence was taken by our Lord Jeſus, appears, Altar of the Almighty.
in that the Memorial of this Beneficence is or-
dained by him to have no narrower bounds of Now the Application of this whole Diſcourſe,
Time or Place, than this Bleſſed Goſpel it ſelf. I leave to the Thoughts of every Reader ; who
Shortly, as the Honeſt and Learned Gerſon long cannot but eaſily find how too much need there
fince diſtinguiſhed in matter of Doctrine ; fo mult is of a Monitor in this kind ; whilſt the Examples
we learn to diſtinguiſh in matter of Practice ; ſome of a Profane Indecency ſo abound every where to
things are of the neceſſity of Devotion, others the great ſhame of the Goſpel, and Scandal of all
of the Piety of Devotion ; and yet further, in Ingenious Minds. I forbear to particularize ; a
this ſecond rank, ſomethings are eſſential to the Volume would be too ſtraight for this complaint.
Piety of Devotion, without which it cannot be at It is not the bluſhing of my Nation, the deriſion
all, others are accidental, without which it cannot of Foreigners, the advantage of Adverſaries that I
be ſo well ; under this latter fort, Expedience and drive at, in theſe feaſonable Lines ; it is the Re-
Decency, both of Cleanlineſs and Coft, challenge formation of thoſe foul Abuſes, grofs Neglects,
a due place, and cannot juſtly be denied it : As it outward Indignities, notorious Pollutions, which
is in our own Caſe, ſome things are requiſite out have help'd to expoſe the face of this Famous
of the neceſſity of Nature, without which we can Church, late the glory of Chriſtendom, to the
not fubfift; other things are requiſite for the con- Scorn of the Nations round about us; who now
venience of our Eſtate, without which we cannot change their former Envy at her unmatchable
maintain a Well-Being ; He that hath Bread and Beauty, into a kind of inſulting Pity of her miſe-
Drink, and Cloaths, may live ; but he that hath rable Deformity. Return, dear Brechren, return
not his Linnen waſhed, and his Meat cleanly to that comely Order and Decency, which won
dreſs’d, and change of warm Suits will hardly live Honour and Reverence to your goodly Fore-fa-
with Comfort.
thers.
To the great Marriage of the King's Son in the After the main care of the ſubſtance of Divine
Goſpel, all Comers are invited; yea Worſhip (which muſt be ever Holy , Spiritual,
Marth 22.
the Gueſts are fetch'd from the very anſwerable to the unfailing and exact Rule of the
High-ways, and Hedges, where there Eternal Word of God) let the outward Carriage
could be no probability of any choice of God's Sacred Affairs be (what may be) ſuitable
Wardrobe, yet when the King comes in, and finds to that Pure, and Dreadful Majeſty whoſe they
a Man without
his Wedding Garment, he in dif- are ; let his now neglected Houſes be decently
pleaſure asks, Friend bow cameſt thou in bither ? fuf- repaired, neatly kept, reverently re- det
ficiently incimating that even comelineſs of Faſhi- garded for the Owners fake, and in- Nequid
on and meet Complement are worthily expected violably reſerved for thoſe Sacred profanum
in the Solemn Entertainments of God.
Uſes to which they are Dedicated
Templo Dei
To conclude, if we have rightly apprehended let his Holy Table be comely ſpread, ne ofenfus
the Dreadful and Glorious Majeſty of the great and attended with awful Devotion; Sedem quam
God; we ſhall never think we can come with let them be clean both within and inhabitat de-
Reverence enough into his Holy Preſence; and without, that bear the Veſſels of the relinquat, Cegon
it is no ſmall appendance of Reverence to have Lord ; let the maintenance of his prianide habi.
our very Bodies decently compoſed before him : Altar be free, liberal, chearful ; let ono
and if we have well weighed the abſolute So-God's Chair, the Pulpit, be climb'd into by his
vereignty of this great King of Glory; and the Choſen Servants, with Trembling and Gravity :
infinite largeneſs of our Munificent God, who Briefly, let his whole Service and Worſhip be
hath given us our ſelves, and all that we have, Celebrated with all Holy Reverence ; this is
or are, or hope for, that hath not grudged us the way to the acceptation of God, and to Ho-
ought in Earth, or Heaven, no not the dear Son I nour with Men.
loostevig gw
Svig SW 220
Hind or broased hib hierbos
om sviwon bar stood as boa 150 bhs is
to be one
ud meintllos he foundiet 2010 belangod sa iiw.zivis bases soll din doit
3 sdt blond lets histol ed i hoquetel was done to be alost, tedy
Solo Alto liveliholl DAB Comastoida para argio amigo
LES budowieds is dat
as ablod sredini vino cionalsts to prostor og brogos SM
and shaped moiT 1911-old zo ontott tisdi bogosloze nos mool
bre
On 29 bold a brooiling Mirror
Town or to av W TETEO 9001 to one otoblonlama
helsingfors 979 Ulu Soares bývist ei tos relata aloi»V A SE
Bidor til 999 dicom 13 odsto vietos
Sana at agudo cluemoone teini Mbe
bolela 10 bulan dan tiket da bi se
Song Torvitoolgida to
வியம் initiatis is drivs
yigil bordo litonovs gnidoniq bosib Alls ni samo se nach
Istila to flow Gabaon oris zo webga M M bado 'bobooty bu yilipH-tebatroglim s 10 10
ز
Chou
i
restone
471
A SERIOUS
DISSWASIVE
Ovo
นางF R 0 M
noo
P O P E RY.
T. W. D. Revolted, &c.
bas

YO
was,
OU challeng'd me for my bold Affertion Perſecution ; We, of our Proſperity. The ſtub-
of your manifold Diviſions : I do here borneſt Iſraelite, and the moſt godleſs Mariner,
make it good with Uſury. Thoſe Mouhts could call upon God in his Trouble: We are alí
that ſay they teach you the Truth, worſe with Liberty : Look back and ſee how
ſay alſo (and you have believ'd them) that they they liv'd in former Times, while they proſper'd;
all teach the ſame. As you find them true in this, No Turks (ſaith Eraſmus) more abominably : Tho
fo truſt them in the other : For me, I cannot, now at the worſt, how many Holy Profeſſors
without Indignation, ſee, that in this Light of might you find, which would ſcorn that the moſt
the Goſpel, God and his Truth ſhould thus be ſtrict Hermit, or auſtere Capuchin, ſhould go be-
Loofers by you, and that a miſerable Soul ſhould fore them in a gracious Life, and in true Mora
ſuffer it felf to be thus grofly cozen'd of it ſelf, tification ? Even amongſt Twelve, there will be
and Glory. Many can write to you with more one Devil : I wiſh they were ſo good, that we
Profoundneſs; none with more fincere Fervency, might emulate them ; but, for my part, I never
and deſire to ſave you.
yer could know that Papift which made Conſci-
I call Heaven and Earth to record againſt you ence of all God's Ten Moral Laws. In ſhort, what-
this Day, that if you relent, or anſwer not, your foever is upbraided to us, the Truth is pure, tho®
periſhing is wilful. We may pity your Weakneſs, Men be unholy; and God is where he
what-
but God ſhall plague your Apoſtacy : If you had ſoever becomes of Men: For you, if you had
been
bred in Blindneſs, your Ignorance had been not fall’n to cool Affections, and a looſe Life, you
but lamentable, now your Choice and Love of had been ftill ours : It is juſt with God to puniſh
Darkneſs is fearful and deſperate. Alas, you can- your ſecure Negligence with Error and Deluſion;
not be condemn'd without our Sorrow and Shame! and to ſuffer you thus to lofe the Truth, who
What ſhould we do? We can but entreat, per- had loſt your Care of Obedience and Firſt-Love.
fuade, proteſt, mourn, and gage our Souls for And now you do well to ſhift off this Blame to
yours: If theſe avail not, who can remedy that other’s Sins, which have moſt cauſe to accuſe
which will periſh ? Hear this yet (you weak Re- your own.
volter) if there be any Care left in you of that From Manners to look towards our Doctrine :
Soul which you have thus proſtituted to Error; if The Novelty of our Religion (you fay) hath dif-
you have any Regard to that God, whoſe ſimple courag'd you : Theirs hath drawn you with Re-
Truth you have contemn'd and forſaken. What verence of her Age. It is a free Challenge be-
is this that hath driven you from us, allur'd you twixt us, Let the Elder have us both : If there be
to them? For God's ſake, let me but expoftulate any Point of our Religion younger than the Pa-
a little ere my Silence : Either be convicted or triarchs, and Prophets, Chriſt and his Apoſtles,
inexcuſable. Our bad Lives have ſet you off: the Fathers and Doctors of the Primitive Church,
Wo is me that they are no holier : I bewail our let it be accurs’d, and condemn’d for an Upſtart:
Wickedneſs, I defend it not : Only ask how they Shew us Evidence of more Credit and Age, and
live in Italy ; if they be not (for the moſt part) | carry it. The Church of Rome hath been Ancient,
Filths to the worſt of ours, go with them and not the Errors ; neither do we in ought differ
proſper. Let all indifferenc Tongues ſay, whe- from it, wherein it is not departed from it felf.
ther that very See whereon your Faith depends, I did not more fear your Wearineſs than my own;
even within the Smoak of his Holineſs, be not forgetting the Meaſure of a Preface, I would pals
(for Viciouſneſs) the Sink of the World; We thro' every Point of Difference betwixt us; and
may condemn our ſelves, their Lives ſhall juſtify let you ſee in all Particulars which is the old;
us: But you liſt not to look ſo far ; you ſee their and make you know, that your Popiſh Religion
Lives at Home, you ſee ours : The Compariſon doth put on a borrow'd Viſor of Gravity upon
is not equal : They take this for the Time of their this Stage, to out-face true Antiquity. Yet, left you
ſhould

472
A Serious Diſſmaſive from Popery.

cus, Macca-
bees.
c. 25.
boli veteris
&c.
pag. 6.
ſhould complain of Words, let me, without your out of Hebrew into Latin, that we may
Tediouſneſs, have leave but to inſtance in the firſt know that whatſoever is beſides theſe, Hæc funt
of all Controverſies betwixt us ; offering the fame is Apochryphal: Therefore that Book Apocrypha,
Proof in all, which you ſhall fee perform'd in one, which is entitled Solomon's Wiſdom, entia, Panor
,
I compare the Judgment of the Ancient Church and the Book of Feſus the Son of Sirach, & Maccabxec-
with Yours; lee cherefore, and be aſham'd of and Judith, and Tobias, and Paſtor, um libri
your Novelty
are not Canonical : The Firſt Book of Judeth, atque
Firſt, our Queſtion is, Whether all the Maccabees I have found in Hebrew, go Card.
Eſpecially To-
thoſe Books, which, in our Bibles, the Second in Greek; Which Book
by, Judeth,
Wiſdom of
are ftild Apocryphal, and are put after (faith he) indeed the Church readeth,
Solomon,
the reft by themſelves, are to be re- but receiveth not as Canonical. The
Ecclefiafti. ceiv'd as the True Scriptures of God ſame Reckoning is made by Origen in
Hear firſt the Voice of the Old Euſebius, Word for Word: The ſame
Church : To let paſs that clear and by Epiphanius, by Cyril, by Athanafius, Concil. Tri-
pregnant Teſtimony of Melito Sarden- Gregory, Nazianzen, Damaſcen ; yea, dent. Decr.
fis, in his Epiſtle to Onefimus cited by by Lyranus, both Hugoes, Cajetan, Car de Canon.
Euſeb. 1. 4.
Euſebius. Let Cyprian, or Ruffinus ra- thuſian, and Montanus himſelf, &c. Scrip. April.
8. promul.
ther, ſpeak in the Name of all : Of All of them, with full Conſent, re-
in quar. Ser
Expofit. Sym- the Old Teſtament (faith he) firſt jecting the ſame Apochryphal Books fione, Sacro-
inſtrumenti, were written the Five Books of Moſes, with Us. Now hear the preſent rum verò li-
primi om Geneſis, Exodus, Leviticus, Numbers, Deu- Church of Rome in her own Words, brorum indi-
nium Mo-
cem huic de
teronomy ; after theſe the Book of Jo- thus: The Holy Synod of Trent hath
fis quinque
creto adfcri-
shua, the Son of Nun, and that of thought good to ſet down, with this
libri, &c.
bendum cen-
Hæc funt quæ the Judges, together of Ruth; after Decree, a juſt Catalogue of Books of fuit, &c.
funt autem
patres intra which were the Four Books of the Holy Scripture, left any Man Should
Canonem
infrà ſcripti
Kings, which the Hebrews reckon but make doubt which they be which are
teftamenti ve
concluferunt,
ex quibus
Two; of the Chronicles, which is cal received by the Synod; and they are teris quinque
fidei noftra
led the Book of Days; and of Ezra theſe under-written : Of the Old Te- libri Moſis,
affertiones, are Two Books, which of them are ftament, Five Books of Mofes, then
&c. Alii li-
Tobias, Ju-
accounted but ſingle, and the Book Folhuah, the Judges, Ruth, Four Books deth, Sapien-
bri funt qui
of Ester : Of the Prophets there is of the Kings, Two of the Chronicles, tia Salomo
non Canoni-
ci, &c. In Eſay, Feremy, Ezekiel, and Daniel, Two of Eſdras, the Firſt and the Se- nis, Ecclefia-
prologo ga-
and, beſides, One Book which con- cond, which is call'd Nehemias, To- fticus, Mac-
leato, tom. 3. tains the Twelve ſmaller Prophets; bias, Judeth, Eſter, Job; the Pſalter Si quis au-
alſo fob, and the Pſalms of David, of David, containing One hundred tem libros
are fingle Books: Of Solomon there and Fifty Pſalms, the Proverbs of So- ipſos integros
are Three Books deliver'd to the lomon, Ecclefiaftes
, the Song of Songs, bus fuis par-
Church, the Proverbs, Eccleſiaſtes, Song the Book of Wiſdom, Ecclefiafticus, Ejay, tibus prout
of Songs. In theſe they have ſhut up Jeremy, &c. Two Books of the Mac- in Eccleſia
the Numbers of the Books of the Old cabees, the Firſt and the Second. Catholica le-
Teftament. Of the New, there are
gi conſueve-
And if any Man ſhall not receive
runt & in ve
Four Goſpels, of Matthewv , Mark, theſe whole Books, with all the Parts teri vulgata
Hic prologus Luke, and John ; the Acts of the Apo- of them, as they are wont to be read Latina Edi-
Scripturam
ſtles, written by Luke ; of Paul the in the Catholick Church, and as they
tum principi- Apoſtle Fourteen Epiſtles ; of the are had in the old vulgar Latin Edi- tur, pro fa-
Apoſtle Peter Two Epiſtles ; of James, tion, for Holy and Canonical, let nicis non
libris quos de the Lord's Brother and Apoſtle, One; him be accurs’d: Thus fhe. Judge fufceperit
,
Hebræo, &c.
of Fude One ; of John Three ; laſtly, you now of our Age, and ſay, whe-
Anathema lic.
leamus quic- the Revelation of John. Theſe are ther the Opinion of the Ancient Aug. de Ci-
quid extra they which the Fathers have account-Church (that is Ours) be not a di- 1.15.c. 13.
hos eft, in. ed within the Canon, by which they rect Enemy to Popery, and flatly ac Sed quomodo
ter Apocry would have the Aſſertions of our curs’d by the Romißh.
libet iftud
pha effe po-
Paſs on yet a little further. Our &c. Ei Jin-
accipiatur,
Faith made good : But we muſt know
nendum :
igitur Sapi there are other Books, which are cal- Queſtion is, Whether the Hebrew and guæ potius
entia quæ
led of the Antients, not Canonical, Greek Originals be corrupted ? and, credatur, un-
vulgo Salo-
bue Ecclefiaftical, as the Wiſdom of So- Whether thoſe firft Copies of Scrip- de eft in, a-
monis infcri-
liam facta
bitur, & Je-
lomon, and another Book of Wiſdom, tures be not to be follow'd above all
tranſlatio.
ſu, &c. non which is call’d of Jeſus the Son of Si- Tranſlations. Hear firſt the Ancient Ludovic.
rach ; which Book of the Latins is Church with Us: But (faith St. Au- Vives, ibid.
term’d, by a general Name, Ecclefia- guſtine) howſoever it be taken, whe- Hoc ipfum
Hieronymus
6. 24. Haud ſticus : Of the ſame Rank is the Book ther it be believ'd to be ſo done, or
clamat ubiq;
ignorandum of Toby and Judeth, and the Books of not believ'd ; or, laſtly, whether it hoc ipſum
autem fuerit
, the Maccabees: Thus far that Father : were ſo, or not ſo, I hold it a right docet ratio,
So Ferom, after that he hath reckon'd Courſe, that when
any thing is found &c led frum
ficut Hebræi
up the ſame Number of Books with different in either Books (the Hebrew ingeniorum
us, in their Order, hath theſe Words : and Septuagint ) fince, for the Cerm confenfus
αρχαίας Σ
This Prologue of mine (faith he ) tainty of Things done, there can be hoc docer.
suret &c.
so nj kot
may ſerve as a well-defenc'à Entrance but one Truth; that Tongue ſhould Hieron. 1.2
6162ks. to all the Books which I have turn'd rather be believ'd from whence the
Tranſla-
cione haben
qua fi Galea-
um omnibus
Uc fcire va-
ز
funt in Ca.
none, &c.
Eufeb. 1. 6.
veteris in-
ftrum libros
tradunt 22
am
COM

A Serious Diſſwafive from Popery.
473
Quod fi ali
quis dixerit
Hebræos li-
Judæis falfa-
autem dixes
poft ad-
ris, &c.
Hebræos li-
bros fuifle
falfacos cas
chinnum te-
bræum tex-
tum, quem
Decr. p. I.
dift.
veterum.
Ut veterum
9. C. ut
MOH
Latin Church hath been more con- is eaſy to be come to of all, altho Aug. Epift. z.
Tranſlation was made into another Language in Hatred of the Chriſtian Faith, did on purpoſe
Upon which Words Ludovicus Vives (yet a Papift
) corrupt many Places of Scripture : So holds Gre-
faith thus : The ſame (faith he) doth Jerom pro- gory de Valentia, Jacobus Chriftopolitanus in his Pre-
claim every-where ; and Reaſon it felf teacheth face to the Pſalms, Canus in the Second Book of
it ; and there is none of found Judgment that will his common Places. But, inſtead of
gainſay it: But in vain doth the Conſent of all all, Bellarmine ſhall ſhut up all with Bell
. 2. de
good Wits teach this, for the ſtubborn Blockiſhneſs theſe Words : The Hereticks of this verb. Dei,
of Men oppoſech againſt it.
Time, in Hatred of the vulgar Edi- So Raynolds
Let Ferom himſelf then, a greater tion, give too much to the Hebrew in his Refut au
Linguiſt, be heard ſpeak: And if Edition, as Calvin, Chemnitius, Geor- tion, P: 303,
againſt Iſaac
there be any Man (faith he) that gius Major: All which would have
Valla, An.
will ſay the Hebrew Books were after- every-thing examin'd and amended dradius,
bros poftea à
wards corrupted by the Fews, let him by the Hebrew Text, which they com- Monta, &c.
tos, &c. Sin hear Origen, what he anſwers in the monly call a moſt pure Fountain. Hæretici hu
Eighth Volume of his Explanations See now whether that which Bellar- jus temporis,
viente pont adom of Eſay, to this Queſtion : That the mine confeſſes to have been the Judg- editionis nie
mini falvato- Lord and his Apoſtles, which reprove ment of Ferom, Auſtin, and all the mium tri-
other Faults in the Scribes and Phari- Ancient Fathers, be not here con- buunt editia-
Sees, would never have been filent in demn’d by him, as the Opinion of &c. omnia
this, which were the greateſt Crime the Hereticks : Ours was theirs, and examinari vo-
that could be. But if they ſay, That theirs is condemn’d under our Names
. lunt ad He-
nere non po- the Hebrews falſify'd them after the Judge whether in this alſo Popery
tero, ut falva- Coming of Chriſt, and Preaching of be not an Upſtart.
non femel,
li,&c. Cap.6. the Apoſtles, I cannot hold from
Yet one step more: Our Queſtion puriffimum
Laughter, that our Saviour, and the is, Whether the Scripture be eaſy or
fontem apo
Evangeliſts and Apoſtles, ſhould ſo moft obfcure ? and, Whecher, in all pellant. Bell
cite Teſtimonies of Scripture, as the Effential Points, it does not interpret
librorum fides Jews would afterward deprave them: it felf; ſo as what is hard in one
de Hebræis Thus Ferom. And the Canon Law Place, is openly laid forth in ano-
voluminibus it ſelf hath this Determination, That ther? Hear the Judgment of the Old Epiphan,
examinanda the Truth and Credit of the Books Church, and Ours : All Things are
eft, ita novo of the Old Teſtament ſhould be exa- clear and plain, and nothing contra- 76. Omnia
fermonis nor- min’d by the Hebrew Volumes; of ry in the Scriptures, ſaith Epiphanius. ſunt clara &
the New, by the Greek: And Pope Thofe Things which ſeem doubtfully Bafil. in A.
rat. Ad Decr. Innocentius, as he is cited by Gratian, and obfcurely ſpoken in ſome Places fcer. or.regul.
6. 3. Ad di- could ſay, Have recourſe to the Di- of Scripture, are expounded by them breviores,
vine Scriptures in their Original Greek. which in other Places are open and quæ ambiguè
& obfcurè vi-
fcripra Græ The ſame, laſtly, by Bellarmine's own plain, faith Bafil. What could Calvin
dentur dici in
ca. Bellar.I. de Confeſſion, the Fathers teach every- and Luther ſay more?
quibuſdam
cap. 1 1. fe&t.z. where : As Ferom in his Book againſt There is no ſo great Hardneſs in locis facræ
Accedit quod Helvidius, and in his Epiſtle to Mar- the Scriptures, to come to thoſe fcript. & reg.
patres paffim cella, that the Latin Edition of the Things which are neceſſary to Sal- Aug. Ep. 3.
docent, ad
Goſpel is to be call’d back to the Greek vation, ſaith Auſtin. In thoſe Things Non tanta in
bræos & Græe. Fountains ; and the Latin Edition of which are openly laid down in Scri- fcripturis dif.
cos effe recur- the Old Teſtament is to be amended pture, are found all thoſe Things
ficultate per
venitur ad ea
rendum : & by the Hebrew ; in his Comment which contain our Faith, and Rules
upon Zachary 8. The very fame hath of our Life, faith the ſame Father; ria funt falu-
Helvid. & in Auſtin in his Second Book of Chri- who yet again alſo ſaith thus : The ti, &c.
Epiſt. ad Mar- ftian Doctrine, Chap. 11, 12, 15. and Spirit of God hath royally and whole- Aug. de do&tr.
Epift. 19. and elſewhere. This was fomly temper'd the Holy Scriptures c. 9. In iis
the Old Religion, and Ours ; now ſo, as both by the plain Places he quæ apertè in
feff. 4. Sacro-
fancta Syno-
hear the New. The preſent Church might prevent our Hunger, and by fcriptura pom
ſita funt, in
dus facuit, ut . of Rome hath thus : The Holy Synod the obſcure he might avoid our nice
hæc ipfa ve decreeth, that the old vulgar Latin Slothfulneſs ; for there is ſcarce any- illa omnia
tus, &c. pro
Edition, in all Lectures, Diſputations, thing that can be fetch'd out of thoſe quæ conti.
habeatur. Sermons, Expoſitions, be held for Obſcurities, which is not found moft nent fidem
moreſque vi
Bell. de verb. Authentical, faith the Council of plainly ſpoken elſewhere.
Trent : And her Champion Bellarmine
And becauſe Bellarmine takes Ex- Magnificè &
fontes multis hath theſe Words, That the Fountain ception at this (fere, ſcarce) com-
ſalubriter fpi-
of the Originals in many places run pare this place with the former, and rit. fan&. ita
bidos fluere, muddy and impure, we have for- with that which he hath in his Third De doétr.
&c. Omnino merly ſhew'd; and, indeed, it can Epiſtle, thus : The manner of Speech Chriſt. lib. 2.
Judæos in
fcarce be doubted, but that as the in which the Scripture is contriv'd, cap. 4:
odium Chri.
ftianæ relig. ftant in keeping the Faith than the it be throughly attain'd
it be throughly attain'd by few : dicendi quo
Greek, ſo it ħach been more vigilant Thoſe Things which it containeth fancta fcriptu-
pravaffe: ita
docet Jacobus
in defending her Books from Cor- plain and eaſy, it ſpeaks like a fami- ra, &c. Sed
Chriftopoli ruprion. Yea, ſome of the Popiſh liar Friend, without Guile, to the
invitat omnes
humili fer-
Doctors maintain, That the fews, Heart of the Learned and Unlearn-
ооооо
ed, duri
contra Ano.
mæos hæret
mam defide.
vina recurre
fontes He-
quæ neceffa-
Hieron. in
lit. contr.
cellum, &c.
Concil. Trid.
veniuntur
authentica
vendi.
1. 2. C. II.
Nunc aurem
in locis tur-
contendunt
Audiosè de
Sanus & Ca.
1908,
&c.
mone.

474
A Serious Dilſwafive from Popery.
narrabit ?
cunq; in E-
vangel. &c.
contra fece-
runt mani-
feſta clara
fed ut ennes,
Pſal. 86.
Our Omnia quæ
nobis, veluti
communes
etiam caten
cionatore ?
omnia funt
Chriſt. c. 8.1
Chryfoft. ed, &c. But it invites all Men with that this their Old Opinion by the & quomodo
Hom. 3. de an humble manner of Speech, whom new Church of Rome is condemned
Non verbo
furt Mannon it doth not only feed with manifeſt for Heretical: And in all theſe fayfed fcriptu-
feſta quæ Truth, but exerciſe with Secret, hav- upon your Soul, whether is the El-
ra: in cujus
ing the ſame in readineſs which it der ?
fcriptura? in
hath in Secrecy : Thus Auſtin. To Let me draw you on yet a little populorum,
&c. Domi-
polfis intelli- omit Irenæus and Origen: Chryfoftome further : Our Queſtion is, Whether
nus narrabit
gere quæ ne
(whom Bellarmine faith, we alledge it be neceſſary, or fit, that all Men
in fcripturis
leviter qui alone for us) beſides many other (even of the Laiety) ſhould have Li- populorum,
dem infpice plain places, writech thus: Who is berty to hear and read the Scriptures fan&tis que
fume librum
there to whom all is not manifeft, in a Language which they under- fcriptura po-
in manus, le-
which is written in the Goſpel? Who ſtand ? Hear firſt the voice of the pulis omni
ge, &c. Citat that ſhall hear, Bleſſed are the meek, old Religion ; to omit the direct bus legitur,
ab ipfo Bel-
Bleſſed are the merciful
, Bleſſed are the Charges of Gregory Niſſen and Ambroſe, omnes intele
larm. Apoſtoli
vero & Pro-
pure in heart, and the reft; would de- thus hath Jerome upon the Pſalms. ligant, non
phetæ omnia fire a Teacher to learn any of theſe The Lord will declare; and how will uc pauci in
things
, which are here ſpoken? As he declare ? Not by Word, but by telligerent,
alſo the Signs, Miracles, Hiſtories, Writing : In whoſe Writing ? in the
que : quæ
are not they known and manifeſt to Writing of his People, &c.
prodiderunt, every Man? This Pretence and Ex- Lord and Saviour therefore tells us, poft aſcen.
expofuerunt cuſe is but the cloak of our Slothful- and ſpeaketh in the Scriptures of his &c. quis a
fidelis vel
neſs : Thou underſtandeſt not thoſe Princes : Our Lord will declare it to
orbis docto-
things which are written ; how us in the Scriptures of his People, in chumenus,
res, ut per le ſhouldſt thou underſtand them which the Holy Scriptures : which Scripture antequam
quiſque dif. wilt not ſo much as ſlightly look in- is read to all the People ; that is, ſo Spiritum
cere poffit ea
Sanctum
to them? Take the Book into thy read as that all may underſtand : not
quæ dicun-
baptizatus
tur, ex fola
Hand, read all the Hiſtory, and what that a few may underſtand, but all.
accipiat, non
lectione.
thou knoweſt, remember; and what What faithful Man, faith Auguſtine, æquo animo,
Chryf. Hom. is obſcure, run often over it : So (though he be but a Novice, before &c. Augil
tract. in Joh.
Quamobrem Chryfoftome. Yea, he makes this dif- he be Baptized, and have received
96. and to the
opus eft con-
ference betwixt the Philoſophers and the Holy Ghoſt) doth not with an Same purpoſe,
Apoſtles : The Philoſophers ſpeak equal Mind read and hear all things, 1. 2. de Doct.
obſcurely, but the Apoſtles and Pro- which after the Aſcenſion of our Lord
plana ex
are written in Canonical Truth, and
Chryf. Hom.
fcripturis die phets (faith he) contrarily make all
3. de Lazar.
vinis, fed things delivered by them, clear and Authority, although as yet he under- Semper hor-
quia delica manifeft: and as the common Teach-ſtands them not as he ought ?
tor, & horta-
tuli eſtis, doc. ers of the World have ſo expounded
But of all other, St. Chryſoſtome is
Hom.3. in 2.
Theff. Bel-
all things, that every Man may of every where moſt vehement and di-
Jarm. lib. 3.
himſelf by bare Reading learn thoſe rect in this point : Amongſt infinite attendatis,
de verbo,cap. things which are ſpoken: Yea, laſtly, places, hear what he faith in one of @c. Ego
forenſibus
1. Neceſſario he goes fo far in this point, as that his Homilies of Lazarus: I do always
fatendum eſt
Scripturas
he asketh, Wherefore needs a Preach- Exhort, and will never ceaſe to Ex- fum, 7.
er ? All things are clear and plain in hort you (faith he ) that you will Uxorem alo
the Divine Scriptures ; but becauſe not here only attend to thoſe things & liberos, tot
therus duo
ye are delicate Hearers, and ſeek De- which are ſpoken ; but when you
effigia exco-
light in Hearing, therefore ye ſeek are at Home, you continually buſie &c. Qui
gitavit; u.
num quod
for Preachers.
your ſelves in reading of the Holy montium
fcriptura eti-
You have heard the Old Religion, Scriptures; which Practice alſo I have vertices oc-
amli alicubi
cuparunt,
now hear the New : Bellarmine hath not ceaſed to drive into them which
obſcura, ta-
&c. Quid
theſe words ; It muſt needs be con come privately unto me: For let no
ais homo?
dem alibi
feſſed that the Scriptures are moſt ob- Man ſay, Tuſh, they are but idle
ſcure; Hear therefore (faith he) Lu- words, and many of them ſuch as negotii fcrip
nat, ob ibid. ther hath deviſed two Evaſions; One, ſhould be contemned : Alas, I am
vere ? &c.
in Enchirid.
that the Scripture, though it be ob- taken up with Law-caufes, I am im- Imo tuum
C. 4. Luthe. ſcure in one place, yet that it doth ployed in Publick Affairs, I follow magis eft
clearly propound the ſame thing in my Trade, I maintain a Wife and quam illo-
dunt Scrip-
rum,&c. Ne
another : The Second is, that tho' Children, and have a great Charge to
Uturas facras
effe claras.
the Scripture be clear of it felf, yet look to : It is not for me to read the fieri poeſt
Duræus con-
to the Proud and Unbelievers it is Scriptures, but for them which have ut quiſquam;
tra Whitak. hard by reaſon of their Blindneſs and caſt off the World, which have taken &c. Ne neg
lib. 6. Re-
Evil Affections : ſo the Lutherans (faith up the Solitary tops of Mountains for ligamus no-
mifts in 2
Pet. 3. 16.
Ecchius) contend that the Scriptures their Dwellings, which live this con-
libros, doc.
And in their are clear and plain : ſo Duræus againſt templative kind of Life continually. Quid igitur
Pref. at large. Whitakers : fo the Rhemiſts in their What fay'ſt thou, O Man? Is it inquiunt,
&c. Publica
Homil. in 4 Annotations; and generally all Pa- not for thee to turn over the Scrip- ni, Pifcato-
Epiphan. piſts. Judge now if all theſe fore- tures, becauſe thou art diſtracted with
res, Taber-
Amb. fer. 35. named Fathers, and ſo the Ancient infinite Cares ? Nay, then it is for naculorum
Church, were not Lutherans in this thee more than for them ; for they opifices, Pas
ftores, Apo-
nus narrabit, point ; or rather we theirs ; and yield do not ſo much need the help of the
ftoli, idiore,
Scrip-
ri non defi-
nam, ut non
hic tantum
caulis affixus
effe obfcu
riflimas. Lu-
familiæ cu-
ram ,
men illud i.
non eft tui
clarè propo
turas evol-
2.
tani conten-
que nunc
Hieron. in
Pfal. Domi-

A Serious Diſmaſive from Popery.
475
Note that
which is read
0
fies Goat-
& famulus
nium homi-
num indo-
Chrifto di-
Etum effe in
fecro ur fu-
binde huc
Hom. 9.
illiterati, &c. Scriptures, as you that are toſt in the would marr all, if they were at the
midſt of the Waves of Worldly Buſi-guiding of other than Wiſe Men. All
in Chryfo-
nefs.
the Hereticks of this time, faith Bel-
ſtome
And foon after : Neither can it be larmine, agree that the Scriptures
árosüzes
, in poſſible that any Man ſhould without ſhould be permitted to all, and deli-
Some better
great Fruit be perpetually converfant vered in their own Mother-Tongue;
Copies is de
αιπόλες, ,
in this Spiritual Exerciſe of Reading : but the Catholick Church forbids the
which figni And ſtraight, let us not neglect to reading of the Scriptures by all, wich-
buy our felves Books, left we receive out choice : or the publick Reading
herds, more
a Wound in our vital Parts : And af or Singing of them in vulgar Tongues
agreeable to
the place. Ut
ter he hath compared the Books of as it is decreed in the Council of Trent.
Scripture to Gold ; the addeth, But Sell. 22. c. 8. & Can. 9. If you think
sbe
& vidua mu- what, ſay they, if we underſtand (ſaith Duræus)that Chriſt bid all Chri-
Duræus
lier, & om-
contra Whir.
not thoſe things which are contained ſtians to ſearch the Scriptures, you lib. 6. Si
in thoſe Books ? What gain we then? are in a groſs Error; for how ſhall Chriſtianis
&tiffimus, ex- Yes ſurely, though thou doft not un- rude and ignorant Men ſearch the omnibus ut
audita le&io- derſtand thoſe things which are there Scriptures ? &c. And ſo he concludes, fcrutentur à
her aliquidlaid up, yet by the very reading much that the Scriptures were not given to
tifque repora Holineſs is got: Alchough it cannot the common multitude of Believers.
tet. Hom. in be, that thou ſhouldeft be alike Ig Judge now what either we fay, or telligis
, in
Gen. 29. Ob-
norant of all thou readeſt ; for there- theſe Papiſts condemn, beſides the
magno certe
errore, &c.
fore hath the Spirit of God ſo diſpen- ancient Judgment of the Fathers : and Promiſcuæ
eveniatis, &c. fed this Word, that Publicans, Fiſhers, if ever either Calvin or Luther have fidelium tur-
In Coloff. Tent-makers, Shepherds, and Goat- been more peremptory in this matter
| be, ớc.
Bafil. Ep. 82.
herds, Plain Unletter'd Men may be than S.Chryfoft. I vow to be a Papift. If
Audite obfe- faved by theſe Books ; leſt any of ours be not in this the Old Religion,
amnes, &c.
the ſimpler fort fhould pretend this be not you ours.
Excuſe : That all things which are Yet this one Paſſage further, and a
ly require
faidſhould be eaſie to diſcern; and then no more, left I weary you: Our
that the Workman, the Servant, the Queſtion is, whether the Scriptures
Songs Poor Widow, and the moſt unlearn- depend upon the Authority of the
BOXE ed of all other, by hearing of the Church, or rather upon the Autho a 38
TOTO Word read, might get ſome Gain rity of Scriptures? es bassin
old irodu
ale şi w and Profit. ud goy biuro wo
Hear firſt the Ancient Church,
PISOS And the fame Father elſewhere: with and for us: The Queſtion is
So so I beſeech you (faith he) that you (faith St. Auftin) betwixt us and the
We come ſpeedily hither, and hearken Donatifts, where the Church is. What Aug. de
örustis diligently to the reading of the Ho- ſhall we do then? Shall we ſeek her unitate Ec-
Hly Scriptures, and not only when in her own words, or in the words of Epift
. contra
will be on you come hither, but alſo at Home her Head the Lord Jeſus Chrift? I Petilianum
take the Bible into your Hands, and ſuppoſe we ought to ſeek her rather Donatiſtan,
is anonivi by your diligent Care reap the Pro- in his words, which is the Truth, and cap. 2.
sont obtro fit contained in it. Laſtly, in his Ho- knows beſt his own Body,for the Lord tem & Dona-
milies upon the Epiſtle to the Colof- knows who are his; we will not have tiſtas quæftio
fians, he cries out, Hear, I beſeech the Church fought in our words. And eft, ubi fit
you, O all you ſecular Men, provide in the ſame Book, Whether the Dona-
Ecclefia?
you Bibles, which are the Medicines tiſts hold the Church (faith the ſame fa&uri fu-
for the Soul ; at leaſt get the New Father) let them not fhew, but by mus? In
Rhemiſts in Teſtament. itl to agarblood and dog the Canonical Books of Divine Scrip- verbis noftris
their Preface
Now on the contrary, let the new tures; for neither do we therefore eam quæfi.
30 their Tefta Religion of Rome ſpeak, firſt by her ſay they ſhould believe us, that we Aug. ibid.
.
Rbemijh Jefuits, thusWe may not | are in the Church of Chriſt, becauſe cap. 16.
2. cap. 15. i think that the tranſlated Bibles into Optatus or Ambroſe hath commended Verum ipli
Hæreticio the vulgar Tongnes were in the Hands this Church unto us which we now
Ecclefiam
hujus tempo: of every Husbandman, Artificer,Pren- hold, or becauſe it is acknowledged nifi divina.
teneant, non
ed conveni-ytice, Boy, Girl, Miſtreſs, Maid, Man; by the Councils of our fellow Tea- rum Scrip-
ent ue opor-uothat they were Sung, Played, Alleachers, or becauſe ſo great Miracles turarum Ca-
at fcriptis gedr of every Tinker, Taverner, Ri- are done in it : It is not therefore ortendant
,
mer, Minſtrel. The like words of manifeſted to be True and Catholick; G.
imò & traxScorn and Diſgrace are uſed by Hof- but the Lord Jeſus himſelf judged, Quia neç
dere in fua deus, and by Eckius, and by Bellar. de that his Diſciples ſhould rather be con-
lingua, &c.
Tea dicimus,
verb. l. 2. c. 15.
firmed by the Teſtimonies of the Law
Ac Catholica
Ecclelia, c.19. The Wife will not here regard and the Prophets : Theſe are the Aug, in
prohibee ne (ſay our Rhemiſts) what ſome wilful Rules of our Cauſe, theſe are the Pfal. 69 ia
pallim omni- People do mutter, that the Scriptures Foundations, theſe are the Confirma-
bus fine dif are made for all Men, boer And ſoon tions.
ano
crimine con-
quærunt, ,
cedatur ejut after, they compare the Scriptures to And upon the Pſalms : Leſt thou éc. Nec in
modi le&tio, Fire, Water, Candles, Knives, Swords, ſhouldſt err (ſaith the fame Auguſtine) eccleſiam er
Osgilwhich are indeede needful, &c. but in thy judgment of the Church: Leí rares, ne quis,
0913
ооооо2
any
noms ir
orno
de verb. lib.
permittere,
nos propte-
illa verba,
Omnes qui
Mul-

476
A Serious Dilwalive from Ropery.
c. 1. Com
in PC 57
Hom, in
March. 49.
C.
523000
tur. Eraf. E.
dimo
30 970179
Enchirid. c.
de ecclefia.
non eft au-
authoritate
Multi enim
any Man ſhould ſay to thee, This Name deteft the newer of both. It firmitas, esc
dixerunt car
is Chriſt, which is not Chriſt; or were as eafie to bring the fame, if so Pigh. ).
nent non ha
buite often-
this is the Church, which is not the not greater Evidence for the Perfe&i- Seapi. 1.9
dic,ợc. So Church: for many, &c. Hear the on and All-fufficiency of Scripture; Priæc. Doct.
Ep. 166. &
voice of the Shepherd himſelf which and ſo to deliver all the Body of our
dc Chryfoft.
is cloathed in Fleſh, &c. He ſhews Religion by the Tongues and Pens of pertum eft
himſelf to thee; handle him, and the Fathers, that either you muſt be nata ve hære
ſee. He ſhews his Church, leſt any forced to hold them Noveliſts with us, tica in Lu
Quo vulc
Man ſhould deceive thee under the or your felves ſuch againſt them. How theri libris,
cognoſcere
quæ fit vera
name of the Church, &c. Yet Saint honeſt and ingenious is chat Confeffi- quæ in Ber.
ecclelia Chari. Chryſtome more directly, thus : He that on of your Eraſmus? who in his Epi- Rinique li
ſti, unde coge would know which is the true Church Itle to the Biſhop and Cardinal of bris uc Or-
noſcet nili, of Chriſt, whence may he know it Mentz, could ſay, It is plainly found, thodoxa, imò
in the fimilitude of ſo great confufi- that many things in Luther's Books are
ut pia leguno
zasid
on, but only by the Scriptures? Now condemned for Heretical, which in pift. ad Card.
the working of Miracles is altogether the Books of Bernard and Auſtin are Mogunt.
ceaſed; yea, they are rather found read for Holy and Orthodox. ob p. 401.
to be fainedly wrought of them, which This is too much for a taſte : If your Appetite
bodo
are but falfe Chriſtians; Whence then ſtand to it, I dare promiſe you full Diſhes. Let
"Ne mo
ma signies shall he know it, but only by the me therefore appeal to you, if Light and Darkneſs
oneet Scriptures ? The Lord Jeſus there be more contrary than theſe Points of your Reli-
fore knowing what great confuſion gion to true Antiquity ; No, no, let your Authors
lobit of things would be in the laſt Days, gloſs as they lift ; Popery is but a young Faction,
therefore commands that thoſe which corruptly raiſed out of ancient Grounds. And if
lied are Chriſtians and would receive con- it have (as we grant) ſome ancient Errors, Faldhood
firmation of their true Faith, fould cannot be bettered with Age; there is no preſcrip-
flie to nothing but to the Scriptures; tion againſt God and Truth: What we can prove
Otherwiſe, if they ſhould flie to any to be Erroneous, we need not prove New: fome
Eckius in
other help, they ſhall be offended Hundreds of Years is an idle Plea againſt the An-
and perilh ; not underſtanding which cient of Days.
sosed
Scriptura is the true Church. This is the Old What can you plead yet more for your Change?
Faith, now hear the New, contra- Their Numbers perhaps, and our Handfuls : You
thentica line
dicting it and us. The Scripture (faith heard all the World was theirs, ſcarce any Corner
Ecclefiæ : Eckius a Popiſh Doctor) is not Au- ours : How could you but fufpect a few? Theſe
Scriptores e thentical without the Authority of are but idle brags; we dare and can ſhare equally
nim Canoni- the Church ; for the Canonical Wri- with them in Chriſtendom : And if we could not,
bra Ecclefiæ.
ters are Members of the Church; this Rule will teach you to advance Turciſm a-
Unde hæretic whereupon, let it be objected to an bove Chriſtianity, and I Paganiſm above that the
co contende. Heretick, that will ſtrive againſt the World above the Church, Hell above Heaven:
re volenti,
Decrees of the Church, by what Wea. If any proof can be drawn from Numbers, he
doc. Eckius
ibidem. Snad pons he will fight againſt the Church? that knows all, ſays the beſt are feweſt.
Scriptura de- he will ſay by the Canonical Scrip What then could ſtir you ? Our Diviſions and
finita inn
tures of the four Goſpels, and Pauls their Unicy. If this my following Labour do not
,
Vifum eft is Epiſtles. Let it be ſtraight objected make it good to all the World, that
Spiritui San to him, how he knows theſe to be their Peace is leſs than ours, their The Peace of
Rome left
Eto, &c. rem Canonical, but by the Church ? And Diffention more, by the confeſſion of
out, becauſe it
tam clarè up a while after, the Scriptures ( faith their own Mouths, be you theirs ftill was but a
expreffam & he) defined in a Council, it ſeemed and let me follow you I ſtand not Tranſlation in
Ecclefia fua good to the Holy Ghoſt, and to us, upon the Scoldings of Prieſts and Je-
this Edition,
authoritate so that you abſtain from things offered ſuits, nor the late Venetian Jars, nor
mutavit, &c. to Idols, and Blood, and Strangled : the pragmatical Differences now on Foot, in the
Ecce poteftas The Church by her Authority alter'd view of all Chriſtendom, betwixt their own Car-
per Scriptu- a thing ſo clearly defined and ex- dinals in their Sacred Conclave, and all their Cler-
fa. Si tollal preſſed: for it uſeth both Strangled gy, concerning the Popes Temporal Power : Nei-
mus authori- and Blood; behold, the power of the ther do I call any Friend to be our Advocate, none
tis Ecclelice Church is above the Scripture : thus but Bellarmine and Navarrus fhall be my Orators;
& præfentis Eckius. And befides Cuſanus, Bellar- and if theſe Plead not this Cauſe enough, let it
Concilii
, in mine ſaith thus : If we take away the fall : See here dangerous Rifts and Flaws, not in
dubium cele Authority of the preſent Church, and the outward Bark only, but in the
very heart and
vant omnium of the preſent Council (of Trent) all pith of your Religion ; and if ſo many be con-
aliorumq 200 the Decrees of all other Councils and feſſed by one or two, what might be gathered out
Conciliorum the whole Chriſtian Faith may be cal- of all ? and if ſo many be acknowledged, think
decreta &
led in doubt. And in the ſame place, how many there are that lurk in Secret, and will
tota fides qua
Chriſtiana, 19 a little after The ſtrength of all an- not be confeſſed ? How loth would we be (after
doc. Bell del cient Councils
, and the certainty of all Exclamations) that your buſie Feſuits could
all Opinions depends on the Autho-take out ſo many confeffed Quarrels out of all our
rity of the preſent Church. You have Authors, as I have here found in two of yours?
P. 300.
Omnium heard both ſpeak : Say now, with We want only their cunning Secrecy in the Car-
Dogmatum whom is true Antiquity; and on Gods / riage of our Quarrels : Our few (and ſlight) Dif-
soogo
ferences
ago
ci ſunt mem-
&c.
effectu Sacks
1. 2. C. 25.

A Serious Difwafive from Popery.
477
Sum, Sacram
art. 184. p.
Confeflor
cum interrc-
fecundum
an fciam in
dicere,
ferences are blazon'd abroad with Infamy and tain Pardon, and receive Grace from Ordin. Pre-
Offence, their Hundreds are craftily ſmothered in thee; ſo that at the laſt with thy Saints
dicatorum,
filence,
and Élect Children we may merit to
Let your own Eyes ſatisfie you in this, not my obtain Everlaſting Life, Amen. How 104. Sed
Pen: See now what you would never believe. could you chooſe but be in love with quid faciet
What is it then that could thus bewitch you to this Superſtition, Magick, Blaſphemy
forſake the Comely and Heavenly Truth of God, practiced and maintained by the Heads
gatur de pece
and to dote upon this Beaſtly Strumpet ? To of your Church?
cato ? doc.
change your Religion for a Ridiculous, Senſual,
A Religion, that allows jugling E- Refpondeo
Cruel, Irreligious Faction ? A Religion (if we quivocations, and reſerved Senſes, e-
omnes quod
muſt call it ſo, that made Sport to our plain Fore ven in very Oaths. Beſides all that lic. Sed fac
fathers, with the remembrance of her graveft De- hath been ſhameleſly written by our quod Judex
votions : How oft have you ſeen them laugh at Jeſuits to this purpoſe ; Hear what aut prælatus
themſelves, whilſt they have told of their Creep-Franciſcus Viktoria,an ingenuous Papift, exigat à me
ing-Crouch, kiſſing the Pax, offering their Can- and a Learned Reader of Divinity in juramentum,
dles, finging with Aſhes, partial Shrifts, merry Salmantica writes in the Name of all.
Pilgrimages, ridiculous Miracles, and a thouſand
But what ſhall a Confeſſor do (faith confeſſione ?
Refpondeo,
ſuch May-games, which now you begin (after he) if he be ask'd of a Sin that he
quod coactus
this long hiſſing at) to look upon foberly, and hath heard in Confeffion? May he juret fe nef-
with admiration.
ſay that he knows not of it? I anſwer, cire in con
A Religion, whoſe Fooleries very Boys may according to all our Doctors, that fellione, quia
fhout and laugh at, if for no more but this ; That he may. But what if he be compelld te neteire ad
it teaches Men to put confidence in Beads, Me to ſwear? I ſay, that he may and revelardum,
dals, Roſes, hallowed Swords, Spells of the Gof- ought to ſwear that he knows it not;
aut taliter
pel, Agnus Dei, and ſuch like idle Baubles ; aſcri- for that it is underſtood that he quod poffit
bing unto them Divine Virtue: Yea, ſo much as knows it not beſides Confeffion,
is due to the Son of God himſelf, and his Precious and ſo he ſwears true. But fay, that
Blood ! I ſpeak not of ſome rude Ignorants ; your the Judge or Prelate ſhall maliciouſly require of
very Book of Holy Ceremonies ſhall teach you him upon his Oath, whether he know it in Con-
what your Holy-Fathers do, and have done. That fefſion, or no? I anſwer that a Man thus urged,
tells you firſt, with great Allowance and Applauſe, may ſwear that he knows it not in confeffion; for
that Pope Urben the fifth, ſent three Agnus Dei, to that it is underſtood, he knows it not to reveal it,
the Greek Emperor, with theſe Verſes:
or ſo as he may tell : Who teach and do thus in
Balſamus
узето bol.
another's Caſe, judge what they would do in their
& munda ce. Balſam, pure Wax, and Criſomes liquor own. O Wiſe, Cunning, and Holy Perjuries, un-
b.
(clear known to our Fore-fathers !
matis unda Make up this precious Lamb, I ſend thee A Religion that allows the buying and ſelling
Conficiunt
(here ; of Sins, of Pardons, of Souls : ſo as now Purga-
Agnum,quod
munus do ti- All Lightning it difpels, and each ill
tory can have no Rich Men in it, but Fools and
bi magnum,
Spright, Friendleſs : Devils are Tormentors there (as them-
& c. Fulgura Remedies Sin, and makes the Heart con- felves hold from many Revelations of Bede, Bernard
de cælo, doc.
doorn (trite, Carthufian) yet Men can command Devils, and
frangit ut
Even as the Blood that Chriſt for us did Money can command Men.
A Religion, that relies wholly upon the Infalli-
guis & angit, It helps the Child-beds Paingand gives.good, bility of thoſe, whom yet they grant have been,
(ſpeed and may be monſtrous in their Lives and Diſpoſi-
cerem. 1. 1.
Ut ea quæ in Unto the Birth ; Great Gifts it ſtill doth tions. How many of thoſe Heirs of Peter (by Con-
vaſculo, præ-
To all that wear it and that worthy
win feflion of their own Records (by Bribes, by Whores,
wear it, and that worthy bin : by Devils, have climed up into that Chair! Yet,
minis tui gloo
It quels the Rage of Fire ; and cleanly bore to ſay that thoſe Men which are confeſſed to have
siam, infun-101
It brings from Shipwreck ſafely to the given their Souls to the Devil, that they might
mus benedizione 25 i 2000stosa ni onols (Jhoar. be Popes, can err while they are Popes, is Herefie
worthy of a Stake, and of Hell.com
bai
cas: quate-
nus ipforum
And left you ſhould plead this to A Religion that Hood-winks the Poor Laity in
be the conceit of ſome one Phanta- | forced Ignorance, left they ſhould know God's
& honpre no- ftical Pope, hear ( and be aſham’d) Will, or any way to Heaven, but theirs ; ſo as
bis famulus
out of the fame Book, what by pre- Millions of Souls live no leſs without Scripture,
tuis crimina
diluantur,ab-
ſcription every Pope uſech to pray in than as if there were none : that forbids Spiritual
ſtergantur, the Bleſſing of the Water which ſerves Food as Poyſon; and fetches God's Book into the
maculæ pec for that Agnus Dei : If you know not, Inquiſition.
bano
catorum, im. thus he prays : That it would pleaſe A Religion that teaches Men to worſhip Stocks
perrenrur ve
niæ, gratiæ 1
thee, O God, to bleſs thoſe things and Stones, with the ſame Honour that is due to
which we purpoſe to pour into this their Creator ; which Practice left it ſhould ap-
ut randem 1° Veffel of Water prepared to the Glory pear to her ſimple Clients, how palpably oppoſite
unà cum of thy Name, ſo as by the Worſhip it is to the ſecond Commandment ; they have dif-
Canctis & eles and Honour of them, we thy Servants creetly left out thoſe words of God's Law, as a
percipere me. may have our Heinous Offences needleſs Illuſtration, in their Catechiſmes and
teamur æter- done away, the Blemiſhes of our Sins Prayer-Books of the vulgaristiglia II A
à Victoria gucu DNS
wip'd off, and thereby we may ob- distortweint is too lo Studio albo
A Re
Ta cum chrit
Peccatum
Chriſti fan-
Bolilo (hed,
c. Sacr.
hoc aquarum
parato ad no
venerationen
OT
nam. Fran.

478
A Serious Diſwafive from Popery.
A Religion, that utterly overthrows the true the vertue of Abſolution depends on the fulneſs of
Humanity of Chriſt, while they give unto it ten Confeffion: and that upon Examination; and the
Thouſand places at once, and yet no place : Fleſh ſufficiency of Examination is ſo full of Scruples
and no Fleſh, ſeveral Members without diſtinction (beſides thoſe infinite Caſes of unreſolved Doubts
A Subſtance without Quantity, and other Ac- in this fained Penance) that the poor Soul never
cidents; or Subſtance and Accidents that cannot knows when it is clear.
be ſeen, felt, perceived. So they make either a A Religion, that profeſſes to be a Bawd of Sin;
Monſter of their Saviour, or nothing.
whilſt both (in Practice) it tolerates open Stews,
A Religion, that utterly overthrows the Per- and prefers Fornication in ſome Cafes to Honour-
fe&ion of Chriſt's Satisfa&ion: If all be not paid, able Matrimony, and gently blanches over the
how hath he ſatisfied? If Temporal Puniſhments Breaches of Gods Law, with the name of Venials
,
in Purgatory be yet due, how is all paid? And if and favourable Titles of Diminution ; daring to
theſe muſt be paid by us, how are they ſatisfied affirm that Venial Sins are no hindrance to a Man's
by him? Nie
Cleanneſs and Perfection.
A Religion, that makes more Scriptures than A cruel Religion, that ſends poor Infants reme-
ever God and his Ancient Church; and thoſe dilefly into the Eternal Pains of Hell, for want of
which it doth make, ſo imperiouſly obtrudes up- that which they could not live to deſire: and
on the World, as if God himſelf ſhould ſpeak from frights ſimple Souls with expectation of fained Tor-
Heaven: And while it Thunders out Curſes a ments in Purgatory; not inferior (for the time)
gainſt all that will not add theſe Books to God's, to the Flames of the Damned. How wretched-
regards not God's Curſe, If any Man ſhall add un- ly and fearfully muſt their poor Layicks needs
to theſe things, God ſhall add unto him the Plagues die : For firſt, they are not ſure they ſhall not go
that are written in this Book.
to Hell ; And ſecondly, they are ſure to be ſcorch-
A Religion, whoſe Patrons diſgrace the true ed, if they ſhall go to Heaven.
Scriprures of God with reproachful Terms, odious A Religion, that makes Nature vainly proud,
Compariſons, imputations of Corruption and Im- in being joined by her, as Co-partner with God
perfe&tion ; and in fine, pin their whole Autho- in our Juſtification, in our Salvation ; and idlely
rity upon the Sleeves of Men.
puffed up in a Conceic of her Perfection, and A-
A Religion, that ereets a Throne in the Con-bility to keep more Laws than God hath made.
ſcience to a meer Man, and gives him abſolute A Religion, that requires no other Faith to
Power to make a Sin, to diſpence with it, to cre- Juftification in Chriſtians, than may be found in
ate new Articles of Faith, and to impoſe them the Devils themſelves : who, beſides a confuſed
upon neceſſity of Salvation.
apprehenſion, can affent unto the Truth of God's
A Religion, that baffouls all Temporal Princes, revealed Will : Popery requires no more.
making them ftand Bare-foot at their great Biſhops A Religion, that inſtead of the pure Milk of the
Gate, lie at his Foot, hold his Stirrup, yea, their Goſpel, hath long fed her ſtarved Souls with ſuch
own Crowns ae his Courteſie, exempting all their idle Legends, as the Reporter can hardly deliver
Ecclefiaftical Subjects from their Juriſdi&tion, and without Laughter, and their Abettors not hear
(when they lift) all the reſt from their Allegi- without Shame and Diſclamation: the Wiſer fore
ance.
Stors
915 alive
of the World read thoſe Stories on Winter Evenings
A Religion, that hath made Wicked for ſport, which the poor credulous Multitude
Papa facic Men Saints, and Saints Gods. Even hears in their Churches with a Devout Aſtoniſh-
Proteftatio-
nem antè
by the confeſſion of Papiſts, lewd ment.
Canonizatio- and undeferving Men have leapt into A Religion, which (left ought ſhould be here
nem fe nihil their Calendar. Whence it is, that wanting to the Doctrine of Devils) makes Religi-
intendere farthe Pope before his Canonization of ous Prohibitions of Meat, and difference of Diet
cere, quod fit
any Saint, makes Solemn Proteftati- fuperftitiouſly preferring God's Workmanſhip to
contra fidem
aut Ecclefiam on, that he intends not in that Bufi- it felf
, and willingly polluting what he hath fan,
Catholicam. nefs to do ought prejudicial to the ctified.
Aliqui tamen Glory of God, or to the Catholick
clariffimi viri
A Religion, that requires nothing but meer
dicunt, buc.
Faith and Church : And once Saint- Formality in our Devotions; the Work wrought
Quia Papa ed, they have the Honour of Altars, ſuffices alone in Sacraments, in Prayers : So the
quodammom Temples, Invocations, and ſome of Number be found in the Chappeler, there is no
do cogebatur them in a ftile fit only for their Maker. care of the Affection; as if God regarded nor the
ad Canoni-
zandum
on I know not whether that Bleſſed Vir- Heart, but the Tongue and Hands; and while he
quendam gin receive more Indignity from her underſtands us, cared little whether we underſtand
Enemies that deny her, or theſe her our ſelves.
voluntarem. Flatterers that Deifie her.
lib. Sacr, Ce-
A Religion, that preſumptuouſly dares to alter
2008 A Religion, that robs the Chriſti- and mangle Chriſt's laſt Inſtitution ; and facrile-
an Heart of all ſound Comfort, whilſt giouſly rob God's People of one half of that Hea-
it teacheth us, that we neither can nor ought to venly Proviſion, which our Saviour left for his laſt
be affured of the Remiffion of our Sins, and of and deareſt Legacy to his Church for ever ; as if
prefent Grace, and future Salvation; That we Chriſt's Ordinance were fuperfluous, or any Shave-
can never know whether we have received the ling could be wiſer than his Redeemer.
true Sacraments of God, becauſe we cannot know A Religion, that depends wholly upon nice
the Intention of the Miniſter, withour which they and poor Uncertainties, and unproveable Suppo-
are no Sacraments.
noisirs
fals: That Peter was Biſhop of Rome; that he left
A Religion, that racks the Conſcience with the any Heirs of his Graces and Spirit ; or if any, but
needleſs Torture of a neceſſary fhrift ; wherein one in
one in a perpetual and unfailable Succeſſion at
27
contra ſuam
28 US
remoni
Rome;
A Serious Diſſwafive from Popery.
479

ز
Rome ; that he ſo bequeathed his Infallibility to nity, Calvin's fained Miracle, and Blaſphemous
his Chair, as that whoſoever fits in it, cannot but Deach, Bucer's Neck broken, Beza's Revolt, the
ſpeak true : That all that fit where he fate, muſt blaſting of Huguenots, England's want of Churches
by ſome ſecret Inſtinct fay as he Taught; that and Chriſtendom, Queen Elizabeth's Unwoman-
what Chriſt ſaid to him abfolutely, e’er ever Rome lineſs, her Epifcopal Juriſdiction, her ſecret Fruit-
was thought of, muſt be referred, yea, tied to that fulneſs ; Engliſh Catholicks caft in Bear-skins to
place alone, and fulfilled in it : That Linus, or Dogs, Pleſſes ſhameful overthrow, Garnet's Straw,
Clemens, or Cletus, the Scholars and ſuppoſed Suc- the Lutheran's obſcene Night-Revels, Scorie's Drun-
ceffors of Peter, muſt be preferred (in the Head- ken Ordination in a Tavern, the Edict of our Gra-
ſhip of the Church) to John the beloved Apoſtle cious King James (anno 87.) for the Eſtabliſhment
then living : That he whoſe Life, whoſe Pen, of Popery, our caſting the Crufts of our Sacra-
whoſe Judgment, whoſe Keys may err ; yet in his ment to Dogs; and ten thouſand of this Nature, ,
Pontifical Chair cannot err: That the Golden maliciouſly raiſed and defended againſt Knowledge
Line of this Apoftolical Succeffion, in the confu- and Conſcience, for the diſgrace of thoſe whom
fion of ſo many, long, deſperate Schiſms, ſhame they would have hated, e'er known.
fully corrupt Uſurpations, and Intruſions, yielded A Religion, that in the Conſcience of her own
Hereſies; neither was, nor can be broken. De- Untruth, goes about to falfifie and deprave all
ny any of theſe, and Popery is no Religion. Oh Authors that might give Evidence againſt her, to
the lamentable hazard of fo many Millions of poor outface all ancient Truths, to foift in Gibeonitiſh
Souls, that ſtand upon theſe ſlippery Terms, where- Witneſſes of their own forging ; and leaves no-
of if any be probable, ſome are impoſſible! Oh thing unattempted againſt Heaven or Earth, that
miſerable grounds of Popiſh Faith, whereof the might advantage her Faction, and diſable her In-
beft can but have this Praiſe, that perhaps it may nocent Adverſáry: Lo, this is your choice. If
be true!
bahan
the Zeal of your Loſs hath made me ſharp, yet not
A Religion, that hath been oft Dyed in the malicious, not falſe ; God is my Record, I have
the Blood of Princes : that in ſome caſes, teaches not (to knowledge) charged you with the leaft
and allows Rebellion againſt God's Anointed; and untruth: and if I have wronged, accuſe me : and
both ſuborneth Treaſons, and Excuſes, Pities, Ho- if I clear not my ſelf, and my Challenge, let me
nours, Rewards the Actors.
be branded for a Slanderer. In the mean time,
A Religion, that over-loads Men's Conſciences what Spiritual Phrenſie hath overtaken you, that
with heavy Burdens of infinite unneceſſary Tradi- you can find no Beauty, but in this Monſter of
tions ; far more than ever Moſes commented upon Errors ? It is to you and your Fellows, that God
by all the Jewiſh Maſters ; impoſing them with
no ſpeaks by his Prophet : Oye Heavens be aſtonied
leſs Authority, and exacting them with more Ri- at this, be afraid and utterly confounded, ſaith the
gor, than any of the Royal Laws of their Maker. Lord; for my People hath
committed two Evils ;
A Religion, that couzens the Vulgar with no- they have forſaken me, the Fountain of living
thing but fhadows of Holineſs, in Pilgrimages, Waters, to dig them Pits, even broken Pies, that
Proceffions, Offerings, Holy-Water, Latin Ser- can hold no Water : What ſhall be the iſſue ? Et
vices, Images, Tapers, rich Veſtures, Gariſh Al- tu Domine, deduces eos in puteum interitus : Thou O
tars, Croffes, Cenlings, and a thouſand ſuch like God, ſhalt bring them down into the Pit of De-
(fit for Children and Fools) robbing them in the ſtruction. If you will thus wilfully leave God,
mean time of the ſound and plain helps of true there I muſt leave you : But (if you had not ra-
Piety and Salvation.
ther die) rerurn, and ſave one ; return to God,
A Religion that cares not by what wilful fall return to his Truth, return to his Church : your
hoods it maintains a part : as Wickliffes Blaſphemy, Blood be upon my Head, if you periſh.
Luther's Advice from the Devil, Tindal's Commu-
so dass dues share
sealladod a zvolilni te leider wages
T
An ADVERTISEMENT to the READER.
HE Reader may pleaſe to take Notice, that in the former Edition there was added
unto this Diſcourſe, a juft Volume of above three hundred Contradictions and Diſentions
of the Romiſh Doctors, under the name of The PEACE OF ROME; which, becauſe
it was bit a Collection out of Bellarmine and Navar, and no otherwiſe mine, but as a Ga-
therer and Tranſlator, I have bere thought good to omit.
wards
farlo todo
2 d
m2
Quo



480
QUO VADIS?
BITTORU
alma apollonio de
TO
COA 10 MIL
Disdiski
I
A Juſt Cenſure of TR A VEL,
do boilmor
As it is commonly undertaken by the Gentlemen of our NATION.
ជាជន។
Tolonglaporains og
His averalias 0 101 By JOS. HALL
con ildings oonsbiyd syis adain's
COURTEOUS READER,
91TT1900 og helt
OCENESTS Omolli
F ever any Man had reaſon to be in love with the Face of a Foreign Entertainment, furely
thoſe are they, which were admitted to the attendance of the truly Generous and Honour able
Lord H, in his late Embaſſage to France ; in which Number my ſelf was allowed to make
one ; who can therefore well witneſs
, that no Man could either receive more Honour from a
ſtrange Country, or do more Honour to his own. What wanted there that might make Men
confeſs themſelves more welcome than Strangers ? Neither doubt I, but that after many Ages,
France it ſelf will wonder at the Bountiful Expreſſions of her own Favours. But whilſt o-
thers were enjoying the Noble Courtéſies of the time, my Thoughts entertained themſelves with
ſearching into the proof of that ordinary Travel, wherewith I ſaw Men commonly affected ;
which I muſt needs confeſs, the more I ſaw, the leſs I liked. Neither is it in the Power of
any Foreign Munificence; to make me think ours any where ſo well as at Home. Earthly Com
modities are no part of my Thought : I looked (as I ought) at the Soul ; which I well ſaw,
uſes not only to gather no Moſs in this rolling, but ſuffers the beſt Graces it hath to moulder
dway infénfibly in ſuch unneceſſary Agitation. I have now been twice Abroad: Both times
(as thinking my ſelf worthy of nothing but negleft) 1 bent my Eyes upon others, to ſee what
they did, what they got
, my Inquiry found our Spiritual Loſs ſo palpable
, that now at laſt my
Heart could not chufe but break forth at my Hand, and tell my Country-men of the dangerous
iſſue of their Curioſity. I meddle not with the common Jonrneys to the Mineral Waters of
the Spaw ; to which many ſick Souls are beholden for a good Excuſe : who whilſt they pretend
the Medicinal uſe of that Spring, can freely Quaff of the Puddle of Popiſh Superſtition Poy-
ſoning the better part, inſtead
of helping the worſe
. Theſe I leave to the beſt Phyſician, Au-
thority; which, if it may pleaſe to undertake the Cure, may perhaps ſave as many Engliſh
Souls from Infection, as that Water cures Bodies of Diſeaſes
. I deal only with thoſe that
profeſs to ſeek the Glory of a perfect Breeding, and the perfection of that which we call Civility,
in Travel: 0f which fort I have (not without Indignation) ſeen too many loſe their Hopes,
and themſelves in the way ; returning as empty of Grace, and other Vertues, as full of Words,
Vanity, Mif-diſpoſitions. The God of Heaven, to whoſe Glory I have intended this weak
Labour, give it Favour in the light of his Church, and return it back, but with this good
News, that any one of the Sons of Japhet is hereby perſwaded to dwell ever in the Tents of
Semn.

O
JOS. HALL.
Quo

481
QUO VADIS?
untruſty Neighbourhood. Theſe Eyes and Ears
SECT. I.
of State are neceſſary to the well-being of the
Head; in which number I do not include thoſe
T is an over-rigorous Conſtruction of the private Inter-lopers Intelligence, that lie abroad
Works of God, that in moting our Illand with only to feed fome vain Cameleons at Home with
the Ocean, he meant to ihut us up from other the air of News, for no other purpoſe fave idle
Regions ; For God himſelf that made the Sea, was Diſcourſe ; but only thoſe profitable Agents,whoſe
the Author of Navigation, and hath therein taught Induſtry either fitteth them abroad for Publick
us to ſet up a Wooden Bridge, that may reach to Imployment, or Imployeth them after due Matu-
the very Antipodes tbemſelves : This were to ſeek ricy, in the fit Services of the Common-wealth :
Diſcontentment in the Bounty of God, who hath Neither my Cenſure nor my Direction reaches to
placed us apart, for the fingularity of our Happi- either of theſe Occaſions. It is the Travel of Cu-
neſs, not for Reſtraint.
rioſity wherewith my Quarrel ſhall be maintain-
There are two Occaſions wherein Travel may ed : the Inconveniencies whereof my own Senſes
paſs, Matter of Traffique, and Matter of State. have ſufficiently witneſſed, that if the wiſe Parents
Some Commodities God hath confined to ſome of our Gentry could have borrowed mine Eyes
Countries, upon others he hath with a full Hand for the time, they would ever learn to keep their
poured thoſe Benefits, which he hath but ſprinkled Sons at Home, and not wilfully beat themſelves
upon ſome. His wiſe Providence hath made one with the Staff of their Age : upon them let my
Country the Granary, another the Cellar, ano- Pen turn a little, as thoſe that are more than Ac-
ther the Orchard, another the Arſenal of their ceſſaries to this both private and publick Miſ-
Neighbours, yea of the remoteft Parts. The Earth chief.
is the Lords, which he meant not to keep in his
Hands, but to give ; and he which hath given no
SECT. III.
Man his Faculties and Graces for himſelf, nor
put light into the Sun, Moon, Stars, for their T is the affectation of too early Ripeneſs that
I
own uſe, hath ftored no parcel of Earth with a
makes them prodigal of their Children's ſafe-
purpoſe of private Reſervation. Solomon would ty and hopes : For, that they may be wiſe betimes,
never have ſent his Navy for Apes and Peacocks, they ſend them forth to the World in the Minority
but yet held Gold and T'imber for the building of both of Age and Judgment : like as fond Mothers
God's Houſe and his own, worthy of a whole uſe to ſend forth their Daughters on Froſting,
three Years Voyage: The Sea and Earth are the early in cold Mornings (though into the midſt of a
great Coffers of God; the diſcoveries of Naviga- Vaporous and Foggy Air) and whilſt they ſtrive
tion are the Keys, which whoſoever hath receiv- for a Colour, loſe their Health. If they were not
ed, may know that he is freely allowed to unlock blinded with over-weening and Deſire, they could
theſe Cheſts of Nature without any need to pick not but ſee that their unſettledneſs carries in it a
the Wards. Wife Solomon's Compariſon is recipro- manifeft peril of Miſcarriage: Grant that no Dan-
cal : A Ship of Merchants that fetches her Wares ger were threatned by the Place, Experience gives
from far is the good Houſewife of the Common- us, that a weak limb'd Child, if he be ſuffered to
wealth; and if ſhe were ſo in thoſe blind Voyages uſe his Legs too ſoon, too much, lames himſelf
of Antiquity, which never ſaw Needle nor Card, for ever : but if he walk in uneven Ground, he is
how much more thrifty muſt ſhe needs be in fo no leſs ſubject to Maims than Crookedneſs. Do
many helps both of Nature and Art? Either Indies they not ſee how eaſily a young twig is bowed
may be ſearched for thoſe Treaſures which God any way ? Do they not ſee that the Midwife and
hath laid up in them for their far-diſtant Owners; Nurſe are wont to frame the Griftly Head of the
Only let our Merchants take heed, left they go Infant to any faſhion ? May not any thing be
ſo far, that they leave God behind them ; that written upon a Blank ? And if they make choice
whilft they buy all other things good cheap, they of this Age, becauſe it is moſt docible, and for
make not an ill Match for their Souls, left they that they would take the Day before them, why
end their Proſperous Adventures in the Shipwreck do they not conſider, that it is therefore more do-
of a good Conſcience.
Piscible of Evil, ſince Wickedneſs is both more infi-
nuative and more plauſible than Vertue, eſpecial-
I SECT. II.
ly when it meets with an untutored Judge ; and
ſeeing there is ſo much inequality of the number
ND for matter of Policy, nothing can be of both, that it is not more hard to find Vertue,
more plain than that our Correſpondence than to miſs Vice : Hear this then, ye careleſs
with other Nations cannot poſſibly be held up, Oſtriches, that leave your Eggs in the open Sand
without intelligence of their Eftate, of their Pro- for the Sun to hatch, without the fear of any
ceedings; the neglect whereof were no other Hoof that may cruſh them in pieces; have your
than to proſtrate our ſelves to the Mercy of an Stomachs reſolved to digeſt the hard News of the
hollow Friendſhip, and to ſtand fill, and willing- ruin of your Children? Do ye profeſs Enmity to
ly lie open whilſt we are plaid upon by the Wit of your own Loyns ? then turn them (as you do)
PPPPP
looſe






A

482
Quo Vadis ?
orts
Y
ز
looſe to theſe Dangers, e'er they can refift, e'er tranſporting and placing of our Popiſh Novices be-
they can diſcern; but if ye had rather they ſhould yond the Seas ; one whereof (whoſe Name I no
live and grow, beſtow upon them the kindly heat ted) hath been obſerved to carry over fix feveral
of your beſt Plumes
, and ſhelter them with your Charges in one Year. Are we to fooliſh to go
own Breaſt and Wings, till Nature have opened their way, whilſt we intend a contrary Period?
a ſeaſonable way to their own Abilities.
Do we ſend our Sons to learn to be chaft in the
midſt of Sodom The World is wide and open ;
zirene ovd SECT. IV. ir viens but our ordinary Travel is Southward, into the
119.988 19
Jaws of Danger: for ſo far hath Satans Policy pre-
VEA, let it be my juft Complaint in this place, vailed, that thoſe Parts which are only thought
that in the very tranſplantation of our Sons worth our viewing, are moſt Contagious ; and
to the ſafer Soil of our own Univerſities, and Inns will not part with either Pleaſure, or Information,
of Court, nothing is more prejudicial than ſpeed. without ſome tang of Wickedneſs. What can we
Perfection is the Child of Time; neither was there plead for our Confidence, but that there is an
ever any thing excellent, that required not meet Houſhold of Righteous Lot in the midſt of that im-
leiſure: but beſides
, how commonly is it ſeen, pure City, that there are Houſes in this Fericho,
that thoſe which had wont to ſwim only with which have Scarlet Threads ſhining in their Win-
Bladders, fink when they come firſt to truſt to their dows, that in the moſt corrupted Air of Popery,
own Arms? Theſe Lap-wings that go from under ſome well Reformed Chriſtians draw their Breath,
the wing of their Dam with the ſhell on their and ſweeten it with their Reſpiration ? Bleſſed be
Heads, run wilde. If Tutors be never ſo careful God, that hath reared up the Towers of Sion in
of their early Charge, which muſt be left to their the midſt of Babylon. We muſt acknowledge, not
own diſpoſition; which if it lead them not to good, without much Gratulation to the Goſpel of Chriſt,
not only the Hopes of their Youth, but the Proof that in the very hotteſt Climates of Oppoſition, it
of their Age lies bleeding. It is true, that as the finds many Clients, but more Friends ; and in
French Lawyers ſay merrily of the Normans, which thoſe Places, where Authority hath pleaſed to give
by a ſpecial Privilege are reputed of full Age at more Air to the Truth, would have had many
One and Twenty Years, whereas the other French more, if the Reformed part had happily continu-
ſtay for their Five and Twentieth, that Malitia ed that Correſpondence in ſome Circumſtances
fupplet ætatem ; ſo may I ſay of the Younglings of with the Roman Church, which the Church of
our time, that Precocity of Underſtanding ſuppli- England hath hitherto maintained. God is my
eth Age and Stature: but as it is commonly ſeen, Record how free my Heart is both from Partiality
that thoſe Bloſſoms which over-run the Spring, and Prejudice. Mine Eyes and Ears can witneſs
and will be looking forth upon a February-Sun, are with what Approof and Applauſe divers of the
nipped ſoon after with an April-Froft when they Catholicks Royal (as they are termed) entertain-
ſhould come to the Knitting : So is it no lefs or- ed the New Tranſlated Liturgy of our Church, as
dinary that theſe Rath-ripe Wits prevent their own marvelling to ſee ſuch Order and regular Devo-
Perfection; and after a vain wonder of their tion in them, whom they were taught to con-
Hafte, end either in Shame or Obſcurity. And demn for Heretical. Whoſe allowances I well
as it thus falls out even in our Univerſities (the faw, might with a little help have been raiſed
moſt abſolute and famous Seminaries of the World) higher, from the Practice of our Church to ſome
where the Tutors Eye fupplies the Parents ; fo Points of our Judgment. But if true Religion
muſt it needs much more, in thoſe free and ho- were in thoſe Parts yet better attended, and our
nourable Inns (as they are called, for their Liber- young Traveller could find more Abeteers and
ty, Colleges for their uſe) of our Engliſh Gentry, Examples of Piety, on whom we might relie, yet
wherein each one is his own Maſter in reſpect of how ſafe can it be to truſt young Eyes with the
his private Study and Government. Where there View and Cenſure of Truth or Falfood in Reli-
are many Pots boiling, there cannot but be much gion ? Eſpecially when Truth brings nothing to
Scum, the concourſe of a populous City affords this Bar, but extream Simplicity; and contrarily,
many Brokers of Villany, which live upon the Falfhood, a gawdy Magnificence, and Proud Ma-
ſpoils of young Hopes, whoſe very Acquaintance jeſty of Pompous Ceremonies, wherewith the
is Deſtruction. How can theſe Novices that are Hearts of Children and Fools are eaſily taken.
turned looſe into the Main, e'er they know either That Courtizan of Rome (according to the man-
Coaſt, or Compaſs, avoid thefe Rocks and Shelves, ner of that Profeſſion) ſets out her ſelf to Sale in
upon which both their Eſtates and Souls are miſe the moſt tempting Faſhion ; here want no Co-
rably wracked? How commonly do they learn to lours, no Perfumes, no wanton Dreſſes ; whereas
Roar inſtead of Pleading ; and inſtead of know- the poor Spouſe of CHRIST can only ſay of
ing the Laws, learn how to contemn them? We her ſelf, I am black, but comely. When on the one
fee and rue this Miſchief, and yet I know not fide they shall ſee ſuch Rich Shrines, Gariſh Al-
how careleſs we are in preventing it. How much tars, Stately Proceſſions, when they ſhall ſee a
more deſperate muſt it then needs be to ſend forth Pope adored of Emperors, Cardinals preferr'd to
our Children into thoſe places which are profeſſed- Kings, Confeſſors made Saints , little Children
ly Infectious, whoſe very Goodneſs is either Im-made Angels ; in a word, nothing not outward-
piery or Superſtition. If we deſired to have Sons ly glorious : On the other ſide, a Service with-
poiſoned with miſ-belief, what could we do other out Welt or Gard, whoſe Majeſty is in all the
wiſe? Or what elſe do thoſe Parents, which have Heart, none in the Face, how eaſily may they
bequeathed their Children to Antichriſtianiſm ? incline to the conceit of that Pariſian Dame, who
Our late Journey into France informed me of ſome feeing the Proceſſion of S. Genevifue go by the
ordinary Factors of Rome, whoſe Trade is the Streets, could ſay, (O que belle, &c.) How fine a
blood
Religion

I
,
A Cenſure of Travel.
483
Religion is ours in compariſon of the Huguenots?
SE C T. VII.
Whereto muſt be added, that (ſuppoſing they do
03
not carry with them, but rather go to fetch the
A
ND in truth, it is not only in Travel,
Language of the Place) fome long time needs be wherein we may juſtly complain of the
ſpent, e'er they can receive any help to their De- inconveniency of Hafte, but that we may look a
votion; whilft in the mean Seaſon, their unthri- little aſide) in all the important Buſineſſes of our
ving Intermiffion is affailed with a Thouſand Life, eſpecially in Marriage and Profeffions : The
Suggeſtions: And who ſees not that this lucrum ordinary hafte in the one (before the Face can
cellans (as the Civilians term it) offers an open ad- deſcry the Sex) fills the World full of Beggery
vantage to a bufie Adverſary a hrs 3d and Impotence; and no lefs hafte in the other,
SHS 10
Pues no vino obar fills it as full of Ignorance and Imperfection. For
aw on wo SECT. VI. og 10+ yin on the one ſide, where the vigour of Nature wants,
und boworlogvollot what can be propagated but Infirmity ? or how
TN a word, it hath been the old Praiſe of early can he skill to live, that wants Experience? On
riſing, that it makes a Man Healthful, Holy, the other, what plenty of Water can there be,
and Rich ; whereof the firſt reſpects the Body, where the lead of the Ciſtern is put all into the
the ſecond the Soul, the third the Eftate : all falls Pipes? where thofe that ſhould be gathering Know-
out contrary in an early Travel. For Health : ledge for themſelves, ſpend it (like unthrifty Heirs)
The Wiſe Providence of God hath ſo contrived upon others, as faſt as they get it. I am deceived,
his Earth and Us, that he hath fitted our Bodies to if I have not touched one of the main Grounds of
our Clime, and the native Suſtenance of the Place that univerſal decay of Arts and Men, wherewith
unto our Bodies. The apparent difference of Diet the World is commonly checked : They muſt be
(and of Drinks eſpecially) falling into fo tender mightier and wiſer, that know how to redreſs it.
Age, muſt needs caufe a Jar in the Conſtitution; or sures IS aavistmed bnsw od po
which cannot in all likelihood but ſend forth Di- is ni MSE C T. VIII. to 2015 tevi
ſtemper into the whole courſe of the enſuing vorhandla)
story
Life. The Stream runs like the Fountain, and PUT let us give our Traveller (that which
ſpeeds well, if at laft, by many changes of Soil it Parents feldom care to give) maturity of
can leave an ill Quality behind it : Beſides that Age ; let him be as ripe as Time can make him ;
the Mif-governance of Dier, whereto their Liber- What is the beſt advantage which his Abſence
ty lays them open in the weakneſs of their Pupil- can promiſe us; Let us lay the Benefits of Travel
lage, cannot but be extreamly prejudicial. In this in the one Scale, the inconveniencies in the o-
point let Experience be conſulted with; her im- ther; whetherfoever over-weighs ſhall ſway down
partial Sentence ſhall eaſily tell us, how few young the Beam of our Judgment. The private con-
Travellers have brought home, Sound and Strong, tentment of a Man's own Heart in the view of
and (in a word) Engliſh Bodies. As for Holineſs, Foreign things, is but a better name of an hume-
we loſe our Labour, if this Diſcourſe prove not rous Curioſity. If a Man yield to run after his
that it hath none ſo great Enemy as timely Tra- Appetite and his Eye, he ſhall never know where
vel; at once do we hazard to abandon God and to reſt, and after many idle Excurſions, ſhould lie
our Home : Set an empty Pitcher to the Fire, it down, weary, but unfatisfied. For, give me a
cracks preſently, whereas the full will abide boil- Man that hath feen Judaſſes Lanthorn at St. Desa
ing. It was the younger Son in the Goſpel, who nſies, the Epheſian Diana in the Louvre, the
great
therefore turns unthrift, becauſe he got his Por- Veffel at Heidelberg, the Amphitheatre at Nilmes,
tion too ſoon into his Hands, and wandred into a the Ruins and Half-letter'd Monuments of the Se-
far Country. The Eye of the Parent, and the ven Hills, and a thouſand fuch Rarities; What
Ferule of the Maſter, is all too little to bring our Peace hath his Heart, above thoſe that fit at Home,
Sons to good. Where then there is neither re- and contemn theſe Toys ? And what if that Man's
ſtraint of Evil, nor helps to Grace, how ſhould Fancy ſhall call him to the Stables of the great
their condition be other than hopeleſs? The Soil Mogol, or to the Solemnities of Mecha, or to the
does much in many Plants: the Perſian Hyoſcyamus, Library of the Mountain of the Moon, will he be
if it be tranllated to Egypt, proves deadly; if to ſo far the Drudge or Lacquey of his own Imagi-
Ferufalem, ſafe and wholfome: neither is it other- nation, as to undertake this Pilgrimage ? Or where
wife with fome Diſpoſitions, which may juſtly will he ſtay at laſt, upon his return? If he have
curſe the Place as acceffory in their undoing. ſmelt the ill-fented Cities of France, or have ſeen
Laſtly, for Riches, not of the Purſe (which is fair Florence, rich Venice, proud Genoa, Luca the
not here thought of) but of the Mind, what can induſtrious: If then his Thoughts ſhall rempt him
be expected from that
Age, which is not capable to ſee the rich Gluttons Houſe in Ferufalem, or in-
of Obſervation, careleſs of Repoſition ? whereof the vite him to Aſmere, or Bengala, muft he go? And
one gers, the other keeps the treaſure of our Un- if he can deny and chide his own unprofitable
derſtanding. What is this Age fit for but to look Deſires at the laft, why began he no ſooner?
after Butterflies, or Birds Nefts, or perhaps the That could not be forborn too early, which at
gay Coat of a Courtier ? And if remarkable Con- laſt we repent to have done: he therefore that
ſiderations be put into it by others, they are as travels only to pleaſe his Fantaſie, is like ſome
ſome looſe Pearls, which for want of filing upon Woman with Child, that longs for that Piece
a String, ſhake out of our Pockets; fo as all the which ſhe fees upon anothers Trencher, and
Wealth of a young Traveller is only in his Tongue, fwounds if the miſs it ; or ſome Squire of Dames
wherein he exceeds his Mothers Parat at Home, that doats upon every Beauty, and is every Day
both for that he can ſpeak more, and knoweth Love-fick anew : Theſe Humours are fitter for
that he ſpeaketh.
Controlment than Obſervation.
ods
Рpppp2
SECT.
484
bow Quo Vadis ?

ment, as to hold Learning a ſhame to Nobility,
SECT. IX.
eſteeming it as a fit Guard
for the long Robe op
lovs
a
ly, too baſe for their Tiſſues? An Opinion to
IT
T is an higher Faculty that Travel profeſſeth favouring of proud Ignorance and ignorant Loor-
to advance, the Supream Power of our Un- neſs, that I cannot honour it with a Confutation,
derſtanding, which if from hence it may be mani- Who would think that the reaſonable Soul of Men,
feſtly improved, he ſhould not be worthy to tread not profeſſedly barbarous, ſhould be capable of
upon the Earth that would not emulate Drake and ſuch a Monſter? What is Learning, but Reaſon
Candiſh in compaſſing it: but ſet aſide the Study improved ? And can Reaſon fo far degenerate, as
of Civil Law, (which indeed finds better helps A- to hate and contemn it felf? Were theſe Men
broad) all Sciences (the word may ſeem proud, made only for a Sword, or a Dog, or an Horſe?
but it is true) may be more both fitly wooed, and Only for Sport or Execution ? I know not where-
more ſurely won, within our four Seas : for what in Lewis the Eleventh ſhewed himſelf unwitty, but
Learning is that, which the Seas, or Alps, or Py- in the Charge which he gave to his Son, to learn
renees have ingroffed from us? What Profeſſion no more Latin, but, Qui neſcit diffimulare, nefcit
either Liberal, or Manuary, wherein the greateſt vivere : And would this alone teach hin to rule
Maſters have not been at leaſt equalled by our well ? Doth the Art of Arts (ſuch is the Govern-
home-bred Iſlanders? What hath this or the former ment of Men) require no Grounds but Dillimula-
Age known more eminent for Learning, than ſome tion, or Ignorance ? Even to the feeding of Hogs,
of ours, which have never trod on any but their own or Sheep, there is more or better Skill neceffary.
Earth ? And (as good Market-men by one hand- How unlike is this to a Succeffor of Charles the
ful judge of all the whole Sack) why may we not Great, whofe word it had wont to be, that he
find cauſe to think fo of the reſt, if they would had rather abound in Knowledge, than Wealth?
not be wanting to themſelves? I am ſure the U- In the Court of our King Henry the Eighth, a
niverſities of our Iſland know no Matches in all certain great Peer (of this Diet) could fay, it was
the World; unto whoſe Perfection (that as they enough for Noblemen's Sons to winde their Horn,
exceed other, fo they may no leſs exceed them and carry their Hawk fair; that Study was for the
ſelves) nothing wanteth, but ſevere Execution of Children of a meaner Rank: To whom Pače juft-
the wiſe and careful Laws of our Anceſtors, and ly replied, that then Noblemen muſt be content
reſtraint of that Liberty, which is the common that their Children may winde their Horns, and
Diſeafe of the time. And why ſhould not the carry their Hawks while meaner Mens Sons do
Child thrive as well with the Mothers Milk, as weild the Affairs of State. Certainly, it is a blind!
with a Strangers? Whether it be the Envy or the and lame Government that lacks Learning, whoſe
Pufillanimity of us Engliſh, we are ſtill ready to Subje&s, what are they elfe, but as Limbs of a
under-value our own, and admire Foreigners; Body whofe Head wanteth Senſes, which muſt
whilſt other Nations have applauded no Profeffors needs therefore fail of eicher Motion or Safety ?
more than thoſe which they have borrowed from From hence it is, that fo few of the Foreign
neither have we been ſo unwiſe as to lend Nobles are ſtudious, in compariſon of ours; (in
forth our beft: Our Neighbours (which ſhould be which regard I am not aſhamed to recant that
our Corrivals in this Praiſe) ſhall be our Judges; which my un-experience hath (out of hear-fay)
if thoſe few of our Writers, which could be drawn written in praiſe of the French Education, and
forth into the publick Light, have not ſet Copies thoſe few that have ſtolen the turning over of
to the reſt of the World, not without juſt Admira- Books, hide their skill, left they ſhould be made
tion. And how many Stars have we of no lefs to bluſh at their Vertue. What brave Trophies
Magnitude, that will not be ſeen? Bleſſed be and rich Monuments hath the Pen of our gracious
God (who hath made this Word as true, as it is Sovereign raiſed of himſelf unto all Pofterities ?
great) no Nation under Heaven fo aboundeth When Ignorance and Malice have for their bolt,
with all variety of Learning as this Iſland. From the glory of his great Wiſdom and Knowledge
the head of God's Anointed doth this ſweet Per- fhall more fill the Mouths, and affect the Hearts
fume diſtil to che utmoſt Skirts of this our Region of all ſucceeding Ages, than of his Greatneſs.
Knowledge did never fit crown'd in the Throne Paul the Fifth, and his greateſt Chaplains, Bellar-
of Majeſty, and wanted either refpect, or atten- mine and Perron have felt the weight of his Hand;
dance. The double Praife which was of old given whereas the great King that ſtiles himſelf Catho-
to two great Nations, That Italy could not be put lick, when he comes to paſs his Cenforious Edi&
down for Arms, nor Greece for Learning, is happi- upon Cardinal Baronius (who in the Eleventh Tome
ly met in one Iſland. Thoſe therefore that croſs of his Hiſtory ſeemed too buſie in
the Seas to fill their Brain, do but travel North- faſtening the Title of the Kingdom Rey Don
ward for Heat, and ſeek that Candle which they of Sicily upon the Pope) profeffeth to Phelippi d'
carry in their Hand.
ground his Intelligence of his Wrong Eſpana con-
silini bila sam
only upon others Eyes; as if a Book trae Tracta-
SECT. X. on blog (though of a Cardinal) were too mean
an Object for the view of Majeſty. Sicilia en-
VEA, ſo far is our ordinary Travel from per- And as all ſubordinate greatnefs flows xerido por
feáing the intellective Powers of our Gen- from the Head, ſo do commonly alſo
en
try, that it rather robs them of the very deſire of the Diſpoſitions : Neither have the el Tomo un
Perfection. For what Diſcouragements fhall they Doctors of the Romiſh Church (upon decimo de
find from the love of Studies, in thoſe Parts
' which whom the implicite Faith of the Laity ſus Annales
Eccleſiaſti-
are moſt ſought to for Civility ? Who knows not is ſuſpended) found it any ill Policy,
that they are grown to that heighth of Debauch-to cheriſh this diſlike of Bookiſhneſs cos,
in
us;
Edicto del
isgad
do della Mo
narchia de
Ceſar Baronio

A Cenfure of Travel.
485
wat ons
in the Great : For whilſt the Candle is out, it is Age is ſo full of Light, that there is no one
fafe for them to play their Tricks in the Dark; Country of the Habitable World, whoſe Beams
and if the Allyrians be once blinded, how eaſily are not croſſed and interchanged with other;
may they be led into the midſt of any Samaria ? Knowledge of all Affairs, is like Mufick in the
If the light of Knowledge might freely ſhine to Streets, whereof thoſe may partake, which pay
the World, Popery would ſoon be aſhamed of it nothing. We do not lie more open to one com-
felf, and vaniſh amongſt the Works of Darkneſs: mon Sin, than to the Eyes and Pens of our Neigh-
Now how well theſe Examples, and this Conver- bours; Even China it ſelf, and Japonia, and thoſe
ſation, ſhall whet the Appetite unto good Studies, other remoteft Ides and Continents (which have
it cannot be hard to judge. Hot
Od tot taken the ſtricteft Order for Cloſeneſs) have re-
to los
ceived fuch Diſcoveries, as would rather ſatisfie
SĘ CT. XI. SA
a Reader, than provoke him to amend them. A
ignora
good Book is at once the beſt Companion, and
U T perhaps it is not the Learning of the Guide, and Way, and End of our Journey. Ne-
School, but of the State, wherein our Tra- ceflity drove our Fore-fathers out of Doors, which
veller hopes for a Perfection: The Site and Form elſe in thoſe Mifty Times had ſeen no Light: We
of Cities, the Faſhion of Government, the Man- may with more eaſe, and no leſs Profic, fit ſtill,
ners of People, the Raiſing and Rate of Foreign and inherit, and enjoy the Labours of them, and
Revenues, the Deportment of Courts, the Mana- our elder Brethren, who have purchaſed our
ging both of War and Peace, is that wherein his Knowledge with much Hazard, Time, Toil, Ex-
own Eye ſhall be his beſt Intelligencer; the know-pence, and have been liberal of their Blood, (ſome
ledge whereof Shall well requite his Labour, whe- of them) to leave us Rich.
ther for Diſcourſe or for uſe. What if I ſay, (that marfa
1990 una dilaw
ſave the Soothing up of our Fancy in all this) theſe os bome SECT. XII. (2017
Leſſons may be as well taken out at Home? Ils ad
01 Omsli ed edirst
have known fome that have travelled no further
than their own Cloſet, which could both teach A Sfore that verbal Diſcourſe, wherein
I fee
ſome place the Felicity of their Travel
and correct the greateſt Traveller, after all his te- (thinking it the only Grace to tell Wonders to a
dious and coſtly Pererracions: What do we but Ring of admiring Ignorants) it is eaſie to anſwer,
lofe the benefit of ſo many Journals, Maps, Hi-that Table-talk is the leaft care of a Wiſe Man,
ftorical Deſcriptions, Relations, if we cannot with who like a deep Stream defires rather to run fe
theſe Helps, travel by our own Fire-lide ? He lent; and as himſelf is ſeldom tranſported with
that travels into Foreign countries, talks perhaps Wonder, fo doth he not affect it in others ; re-
with a Peaſant, or a Pilgrim, or a Citizen, or a ducing all to Uſe, rather than Admiration, and
Courtier, and muſt needs take ſuch Information more defiring to benefit, than aſtoniſh the Hearer;
as partial Rumour, or weak Conjecture can give withal, that the ſame Means which enable us to
him ; but he that travels into Learned and Cre- know, do at once furniſh us with Matter of Dif-
dible Authors, talks with them who have ſpent courſe, and for the Form of our Expreſſion, if it
themſelves in bolting out the Truth of all Paſſages; proceed not from that natural Dexterity which
and who having made their Labours publick, I we carry with us, in vain ſhall we hope to bring
would have been like to hear of it, if they had it Home; the change of Language is rather an
mif-reported. The ordinary Traveller propounds hindrance to our former readineſs: and if ſome
ſome prime Cities to himſelf
, and thither he walks have fetch'd new Noſes, and Lips, and Ears from
right forward ; if he meet with ought that is me- Italy (by the help of Tagliacotius, and his Scholars)
morable in the way, he takes it up, but how ma never any brought a new Tongue from thence.
ny thouſand matters of Note fall beſide him on ei- To conclude, if a Man would give himſelf leave
ther Hand, of the Knowledge whereof he is not to be thus vain and free, like a Mill without a
guilty : Whereas ſome grave and painful Author Scluſe, let him but travel through the World of
hath collected into one view,whatſoever his Coun- Books, and he ſhall eaſily be able to out-talk that
try affords worthy of Mark; having meaſured ma- Tongue, whoſe Feet have walk'd the furtheſt :
ny a foul ſtep for that, which we may fee dry- What hath any Eye feen, or Imagination deviſed,
ſhod; and worn out many Years in the ſearch of which the Pen hath not dared to write ? Out of
that, which one Hour ſhall make no leſs ours, our Books we can tell the Stories of the Monocelli
,
than it was his own. To which muſt be added, who lying upon their Backs, ſhelter themſelves
that our unperfect Acquaintance may not hope from the Sun with the ſhadow of their one only
to find ſo perfe& Information on the fudden as a Foot. We can tell of thoſe Cheap-dieted Men,
natural Inhabitant may get, by the Diſquiſition of that live about the Head of Ganges, without Meat,
his whole Life. Let an Italian or French Paffen-without Mouths, feeding only upon Air at their
ger walk through this our Iſland, what can his Noſtrils : Or thoſe headlefs Eaftern People, that
Table-Books carry Home, in compariſon of the have their Eyes in their Breaſts (a miſ-conceit a-
Learned Britain of our Camden, or the accurate riſing from their Faſhion of Attire, which I have
Tables of Speed? Or if one of ours ſhould (as ſometimes ſeen :) Or of thoſe Coromanda, of
too many do) paſs the Alps, what Pettances can whom Pliny ſpeaks, that cover their whole Body
his wild Journey obſerve, in compariſon of the with their Ears: Or of the Perſecators of Saint
Itinerary of Fr. Schottus and Capugnanus? Or he that Thomas of Canterbury, whofe Poſterity (if we be-
would diſcourſe of the Royalties of the French lieve the confident Writings of Degraljalims) are
Lillies, how can he be fo furniſhed by flying Reborn with long and hairy Tails, Touping after
port, as by the elaborate Gatherings of Casſaneus, them ; which I imagine) gave occaſion to that
or of Degral alius ? What ſhould I be infinite? This Proverbial Jeft, wherewith our Mirth uſes to up
bräid

486
daun Quo Vadis ?
S01 219
of
braid the Kentiſh : Or of Amazons, or Pigmees, or | fection in theſe Qualities is thinner ſown amongft
Satyrs, or the Samarcaudean Lamb, which growing us, than fome other-where ; fo as our Iſland for
out of the Earth by the Navel,grazech ſo far as that want of Work and Encouragement, affords no
natural Tether will reach: Or of the Bird Ruc, or ſuch multitude of Maſters : But how can we com-
ten chouſand fuch Miracles, whether of Nature or plain of Rareneſs, ſince if our Age yield us but
Event.Little need we to ſtir our feet to learn to tell one Excellent in each kind, it is more than we
either loud Lies or large Truths. We have heard are willing to uſe; and if the Fault were not in
a Bird in a Cage fing more change of Notes than our felves, one Candle might fight a thouſand.
others have done in the wild liberty of the Wood. To inſtance in the beft: The Horſe is a Noble
And as for the preſent Occurrences of the time, Creature, which as it is the Strength and Pride of
the World about us is ſo full of Preſſes, that it may, France, fo wins the Hearts and Heels of that Na-
and is grown ſo good a Fellow, that it will im- tion. The generality of their skill is nothing to
part what it knows to all the Neighbours a whole a Stranger ; each private Man's Cunning refts in
Relations, if ſometimes they ſwerve from Truth, himſelf; it is only the Teacher, whoſe Ability
we may well conſider, what variety of Report may concern us. And whereas there is a double
every Accident will yield; and that therefore our kind of Menage (as I have heard) one for Service,
Ears Abroad are no whit more credible, than our the other for Pleaſure; in the firſt, our Maſters
Eyes at Home., Yea rather, as Tully could ſay, think they cannot yield unto the beſt ; in the
that at Antium he could hear the News of Rome, latter, if they grant themſelves exceeded, how
better than at Rome, ſo may we oft-times better hear many Men have taught their Dog the ſame Tricks,
and ſee the News of France or Spain, upon our with no lefs Contentment ? In both, we have the
Exchange, than in their Paris, or Madrid : Since written Dire&tions of their greateſt Artiſts; who
(what liberty foever Tongues may take to them- |(for the perpetuiry of their own Honour) failed
ſelves) a Diſcreet Man will be aſhamed to fub- not to ſay their beſt. And if theſe dead Maſters
ſcribe his Name to that, whereof he may be af- fuffice not, we have had, we may have the beſt
terwards convincedo 10 lidis sed not
of their living: The Conſcience of a Man's Ex-
A
IvsT od derni smo cellency will abide no Limits; but ſpurs him forth
SECT. XIII. bi nitida) to win Admiration Abroad, and if therewithal he
s 03
animbs to nisi can find advancement of Profit, how willingly
Ince therefore Travel cannot out-bid us in doth he change his Home? We have had experi-
theſe
the wealth of the Mind; all the advantage it can theſe under-foot. One obſcure Town of Holland
afford us, muſt be in thoſe mixt Abilities, wherein in our Memory, had by this means drawn toge-
our Bodies are the greateſt Partners, as Dancing, ther at once the greateft Lights of Europe, and
Fencing, Muſick, Vaulting, Horſemanſhip; the made it ſelf then no leſs Renowned for Profeffors,
only Profeſſions of the miſ-named Academies of than it is now Infamous for Schiſm. Fear of Envy
other Nations. Who can deny that ſuch like Ex-forbids me to name thoſe amongſt us, which have
erciſes are fit for Young Gentlemen, not only for honoured this Iſland in the choice of their Abode.
their preſent Recreation, but much more for the Where Art is encouraged, it will ſoon riſe high,
preparing of them to more ſerious Action? Yet and go far, and not ſuffer a Channel of the Sea to
muft theſe learn to know their Places : what are ſtay it from the Preſence of a more Bountiful Pa-
they elſe but the Varniſh of that Picture of Gen-tronage. levert visaibro 69310GST
try, whoſe ſubitance conſiſts in the Lines and son ishin bns Helmid 012901 sing and
Colours of true Vertue? But the Lace or Facing teleb osta de SEC T. XIV. biswert
of a rich Garment? But the Hang-bies of that wodzird aoils or 75W od ni sidston
generous let us
?
with theſe (though laudable) Qualities, partakes farily be fetch'd at their Well; and add unto
more of his Horſe, than his Horſe can poſſibly theſe a few waſte Complements, and Mimical
of him. This Skill then is worthy of our Pur Courtefies, which muft needs be put into the
chaſe, yet may not be bought too dear; and per- match of our ordinary Travel: and now let us fit
haps need not to be fetch'd ſo far. Neither my down, and ſee what we paid for this Stock, and
Profeflion, nor my Experience will allow me to count our Winnings. What muſt our compleat
hold Compariſons in this kind ; but I have been Traveller ftake down for this goodly Furniture of
heartned by no mean Maſters of theſe Arts, to ſay his Gentry? If not Loſs, Danger; Danger of the
that our Nation have yielded ſome in all theſe Fa- beſt part, if not all: a double Danger; of Cor-
culties, which need not ſtoop unto the proudeſt ruption of Religion, and Depravation of Manners;
Foreigner: Ours have no fault but one, that they both Capital : And can we think theſe Endow-
are our own ; and what hath their Country of-ments ſo precious, that they ſhould be worth fetch-
fended, if their Art offend not ? It is an Hume-ing upon ſuch an hazard? Will any Man (not
rous Giddineſs to meaſure the goodneſs of any deſperate) run into an infected Houfe, to rifle
thing by the diſtance of Miles, and where there for a rich Suit ? Will any Man put his Finger in-
is equality of worth, to neglect the neareſt. Ito a fiery Crucible, to pull out Gold ? It is wittily
flander our Nation if it be not ſick of this Diſeaſe, taken of Chryfoftome, when our Saviour ſaid, Ne
in the courſe of all Sciences; and if Nearneſs and exeatis in eremum ; that he ſays not, Go forth in-
"Prefence be the cauſe of our diſlike, why do we to the Deſart, and fee, but believe not; but gives
not hate our ſelves, which are ever in our own an abſolute prohibition of going forth at all, that
Boſom? Why do we not hate this Faſtidious Cu- they might be out of danger of Miſ-belief. Tuſh,
rioſity, which is too cloſe too us? Perhaps Per-Idle and Melancholick Fears, ſay ſome of our Gal
Disid
lants :
Quo Vadis ?
487

2013
cap. 1. &c.
lants : Wherefore ſerves Diſcretion, but to ſever our Times,than the ill Uſe of our Wanderings : For
Good from Ill ? How eaſily may a Wiſe Man pull our Travellers being the Middle Rank of Men,
a Roſe, and not prick his Hand ? How freely and therefore either Followers of the Great, or
may he dip in this Stream, and not be drown'd? Commanders of the Meaner_ſort, cannot want
Little do theſe peremptory Reſolvers know, either Convenience of diffuſing this Temper of Eaſe un-
the infinuative Power of Evil, or the Treachery to both. es w ideals) 6807 med
of their own Heart in receiving it, or the Impor-
Esdw almon
ostis
tunity of Deceivers in obtruding it. They are the lions de 100S ECT. XV. n. 40 liv ports
worſe for their Travel, and perceive it not. An
1000
S og
Egg cover'd with as our Philoſophers teach LL this Miſchief is yet hid with
us, hath the Meat of it conſum'd whilſt the Shell Profeffionit:
is whole : Many a one receives Poiſon, and knows In others it dares boldly break forth to an open
not when he took it. No Man proves extremely Revolt. How many in our Memory, whilft,
evil on che ſudden. Thro' many inſenſible De- with Dinah, they have gone forth to gaze, have
clinations do we fall from Virtue ; and, at the loſt their Spiritual Chaſtity, and therewith both
firſt
, are ſo gently ſeiz'd by Vice, that we cannot the Church and themſelves? How many (like
believe our Accuſers. It is Miſchief enough, unto the Brook Cedron) run from Feruſalem thro
if they can be drawn to a leſs Diſlike of Ill; which the Vale of Fehoſaphat, and end their
now, by long Acquaintance, is grown ſo fami- Courſe in the dead Sea ? A Popiſh Rob. Pointz.
liar to their Eyes, that they cannot think it fo Writer of our Nation (as himſelf in his Preface
loathſom as at the firſt View. The Society of thought) not unlearn’d, complaining monies for the
wilful Idolaters will now down with them, not of the Obſtinacy of us Hereticks, real Preſence.
without Eaſe ; and Good-Meanings begin to be deſpairs of prevailing, becauſe he finds
Ag moms
allow'd for the Cloaks of groſs Superſtition : it to be long ago fore-propheſy'd of ord
From thence they grow to a favourable Con- us in the Book of the Chronicles, At illi 2 Chron, 24:
ſtruction of the Mil-opinions of the Adverſe part, Proteſtantes audire noluerunt. It is well Socratan Jo-
and can complain of the wrongful Aggravations that Proteſtants were yet heard of in fuam lib. 1.
of fome contenticus Spirits : And from thence the Old Teſtament, as well as Jeſuits ; Getter contra
(yec lower) to an indifferent Conceit of ſome whoſe Name one of their own, by Lernæum,
more politick Poſitions and Practices of the Ro- good hap, hath found, Numb. 26. 24.
maniſts. Neither is there their Reft: Hereup- Like as Eraſmus found Friars in
Vere ait qui-
on enſues an Allowance of ſome of their Do- St. Paul's Time, inter falfos Fratres. cus Jefuitas in
dam hæreti-
&rines, that are more plauſible, and leſs impor- But it were better if this Man's Word factis literis
tant; and withal, a Cenſure of us that are gone were as true as it is idle. Some of reperiri. id
too far from Rome. Now the Marriage of Eccle- ours have heard to their Coſt, whoſe
fiaftical Perſons begins to diſlike them : The daily Loſs, joyn’d with the Grief of the Church, and
and frequent Conſignation with the Croſs, is not Diſhonour of the Goſpel, we have ſufficiently
to no purpoſe : The Retir'd Life of the Religious lamented. How many have we known ftricken
(abandoning the World forfooth) favours much with theſe Afps, which have dy'd fleeping; and,
of Mortification ; and Confeſſion gives no ſmall in truth, whoſoever ſhall conſider this open Free-
Eaſe and Contentment to the Soul. And now, dom of the Means of Seducement, muſt needs
by degrees, Popery begins to be no Ill Religion : wonder that we have loſt no more; eſpecially,
If there cannot be a Falſe Fire of Miſ-devotion if he be acquainted with thoſe two main Helps
kindled in them, it is enough if they can be of our Adverfaries, Importunity and Plauſibility.
coold in their Love of Truth; which, how com- Never any Phariſee was ſo eager to make a Pro-
monly it falls out amongſt us, I had rather Ex- ſelyte, as our late Factors of Rome : And if they
perience ſhould ſpeak than my ſelf. Some there be ſo hot ſet upon this Service, as to compaſs Sea
are that by a Spiritual Antiperiſtaſis have grown and Land to win one of us, fhall we be ſo mad as
hotter in their Zeal, by being encompaſs’d with to paſs both their Sea and Land to caſt our felves
the outward Cold of Irreligion and Error ; who, into the Mouth of Danger? No Man ſetteth
as they owe not this Grace to themſelves, ſo are Foot upon their Coaft, which may not preſently
they more for Wonder than Imitation. If Daniel ſing with the Pfalmiſt, They come about me like Bees.
found a Guard in the Lion's Den, fhall another It fares with them as with thoſe which are in
put himſelf thither for Shelter? And if Peter walk'd fected with the Peſtilence, who (they ſay) are
upon the Pavement of the Water, did the reſt of carry'd with an itching Deſire of tainting others.
the Diſciples ſtep forth and follow him? That va- When they have all done, this they have gain'd,
liant Champion of Chriſt (ſince we are fallen that if Satan were not more buſy and vehement
upon his Name) who durſt draw his Sword upon than they, they could gain nothing : But, in the
a whole Troop, after all his Proteſtations of his mean time, there is nothing wherein I wiſh we could
Inſeparableneſs from his Maſter, was yet infected emulate them, but in this Heat of Diligence, and
with the Air of the High-Prieſt's Hall"; and whilft violent Ambition of winning. Pyrrhus did not
he but warm'd himſelf at that Fire, cooľd in his more envy the Valour of thoſe old Roman Soldiers,
Reſpect to his Saviour : Altho', perhaps, this Co- which he read of, in their Wounds and dead
gitation working (as it commonly doth) remiſsly, Faces, than we do the buſy Audacity of theſe
cauſeth not any ſudden Alteration in our Tra- new. The World could not ſtand before us, if
veller, but (as we ſay of Comets and Eclipſes) our Truth might be but as hotly follow'd as their
hath this Effect when the Cauſe is forgotten : Falſhood. Oh that our God, whoſe Cauſe we
Neither is there any one more apparent Ground of maintain, would enkindle our Hearts with the
that luke-warın Indifferency, which is fallen upon Fire of Holy Zeal, but ſo much as Satan hath
enflam'd
488
Quo Vadis?

ز
himſelf of the Hat laſt, when he hath poſſeſs’d TN all which Proceeding, theſe Impoſtors have
enfiam'd theirs with the Fire of Fury and Faction. (after their Rarities) to ſee the Monaſtery of our
Oh that he would ſhake us out of this dull Eaſe, Engliſh Benedi&tines, or (if elſewhere) thoſe Engliſh
and quicken our ſlack Spirits unto his own Work! Colleges which the devout Beneficence of our
Ariſe O North, and come O South, and blow well-meaning Neighbours (with no other Inten-
upon our Garden, that the Spices thereof may tion than ſome covetous Farmers lay Salt-Cats in
flow forth. Theſe Suiters will take no Denial, their Dove-coats) have bountifully erected. There,
but are ready (as the Faſhion was to do with rich it is a wonder if our Traveller meet not with
Matches) carry away Men's Souls whether ſome one that ſhall claim Kindred or Country
they will or no. We ſee the Proof of their Im- of him in a more entire Faſhion. The Society
portunity at Home : No Bulwark of Laws, nor welcomes him with more than ordinary Couttefy
Bars of Juſtice, (tho' made of three Trees) can neither can he refuſe (except he will be uncivil)
keep our re-baniſh'd Fugitives from returning, to be their Gueſt. He cannot miſlike the Love
from intermeddling. How have their Actions of his Country-men; he cannot fault their Car-
ſaid, in the Hearing of the World, That ſince riage. And now that they have mollify'd the
Heaven will not hear them, they will try what Stiffneſs of his Prejudice, and, with much tem-
Hell can do? And if they dare be ſo buſy in pring, fitted him for their Mold, he is a Task
our own Homes, where they would ſeem fome- meet for one of their beſt Workmen ; who wil-
what aw'd with the danger of Juſtice, what lingly undertaking it, hath learn’d to handle him
(think we) will they not dare to do in their own ſo ſweetly, as if he would have him think it a
Territories, where they have not free Scope only, Pleaſure to be ſeduc'd. Do we think his Doctor
but Alliſtance, but Encouragement ? Never Ge- will begin firſt with the Infallibility of their Great
neration was ſo forward as the Jeſuitical, for Cap- Maſter, and perſuade him that a Necromancer,
tation of Wills amongſt their Own, or of Souls an Heretick, an Atheiſt, cannot err in Peter's
amongſt Strangers ? What State is not haunted Chair ? or tell him, That he may buy off his
with theſe Ill Spirits ? yea, What Houſe ? yea, Sins as familiarly as he may buy Wares in the Mar-
What Soul ? Not a Prince's Council-Table, not ket? or teach him, That a Man may, and muſt,
a Lady's Chamber, can be free from their ſhame- both make and eat his God to his Breakfaſt
leſs Inſinuations. It was not for nothing, that This hard Meat is for ſtronger Maws. He knows
their Great Patron, Philip the Second King of how firſt to begin with the Spoon, and to offer
Spain, call’d them Clericos negociadores ; and that nothing to a weak Stomach, but diſcourſe of eaſy
Marcus Antonius Columna, General of the Navy to Digeſtion : As firſt, That a Catholick, fo living
Pius Quintus in the Battel of Lepanto, and Vice- and dying (by our Confeſſion) may be fav'd:
roy of Sicily, could fay to Father Don Alonſo, a That there is but One Church, as but One
famous Jeſuit, affecting to be of the Council of Chriſt ; and, That out of this Ark there is no
his Conſcience, Voi altri padri di Ihefu bavete la way but drowning : That this One Church is
mente al cielo, le mani ol mondo, l'anima al diavolo. more likely to be found in all the World, than
Dns to
in a Corner ; in all Ages, than in the laſt Cen-
vropi SECT. XVI. олоніііі
tury of Years ; in Unity, than in Diviſion. And
ແດນເງ.
WOHL becomes now comes in the glorious Brag of the Roman
CET were there the leſs Peril of their Ve Univerſality, their inviolate Antiquity, their re-
hemence, if it were only rude and boiſte- corded Succeſſions, their harmonious Unity, their
rous (as in ſome other Sects) that fo (as it is in confeſs’d Magnificence: That there is the Mother-
Canon-ſhot) it might be more eaſily ſhun'd than Church, as to the reſt of Chriſtendom, ſo eſpe-
reſiſted : But here, the Skill of doing Miſchief cially to the Engliſh: How well a Monarchy (the
contends with the Power ; their miſ-zealous Paf- beſt Form of Government) befeemes the Church:
fions hide themſelves in a pleaſing Sweetneſs; and How unlikely is it that Chriſt would leave his
they are more beholden to Policy than Strength. Spouſe in the Confuſion of many Heads, or of
What Gentleman of any Note can croſs our Seas, none. And how that we are but a Rag torn from
whoſe Name is not landed in their Books before- their Coat; and, Where was our Religion before
hand, in Prevention of his Perſon ; whom now Luther lay with Bora ? and, What miſerable Sub-
arriv'd, if they find untractable thro' too much diviſions are there in our Proteftancy ? and, What
Prejudice, they labour firſt to temper with the a Gleaning are we to the Harveſt of Chriftendom?
plauſible Converſation of ſome ſmooth Catholick with infinite Suggeſtions of this nature ; able (as
of his own Nation: the Name of his Country is they are plauſibly urg’d) to ſhake an ungrounded
Warrant enough for his Inſinuation. Not a Word Judgment : Which, if they have ſo far prevaild,
yet may be ſpoken of Religion ; as if that were as that the Hearer will abide himſelf hood-wink'd
no part of the Errand. So have we ſeen an with this Vail of the Church, how eaſily ſhall
Hawk caſt off at an Hernthaw, to look and fly Time lead him into thoſe hatefuller Abſurdi-
quite another way, and, after many careleſs and ties?
overly Fetches, to tower up unto the Prey in-
endir
tended. There is nothing wherein this fair Com-
19 SECT. XVII.
panion ſhall not apply himſelf to his welcome w bus
Heart of new , a double Advantage : Firſt, That they deli-
and got himſelf the Reputation of a ſweet Inge- ver the Opinion of their Church with ſuch Mi-
nuity, and delightful Sociableneſs, he finds Op-tigation and Favour, as thoſe that care to pleaſe,
portunities to beſtow ſome witty Scoffs upon not to inform; forming the Voice of the Church
thoſe Parts of our Religion which lie moft open to the liking the Hearer, not the Judgment of
to Advantage. And now it is time to invite him the Hearer to the Voice of the Church ; wherein
SAMO
it
Y
qos
it is time to invite hi
A Cenfure of Travel.
489

it is not hard to obſerve that Popery ſpoken and of gasit most all me nosio HORTS
written are two things : In Diſcourſe, nothing Hanna SECT. XVIII. oni si este
is more ordinary than to diſclaim fome of their
STO
ons cons
receiv'd Poſitions, and to blanch others. It is the
TH
THEIR Second Advantage is, That they
Malice of an Adverfary that miſ-reports them, regard not with what Untruths they make
they do not hold that Images ſhould be ador'd; good their own Affertions : It is all one with
that the Wood of the Croſs ſhould be worſhipp'd what Mortar or Rubbiſh they build up a Side.
with the very fame Devotion that is due to Chriſt From hence flow the confident Reports, both of
himſelf; that the Church is the Judge of God's their Miracles to convince us, and their Slanders
Writings; that Paul the Fifth cannot err; that a to diſgrace us. Father Hayndius, a Jeſuit of 33
Man may merit of his Maker, much leſs fuper-Years ftanding, amongſt $2 Complaints which
errogate that a Mouſe can run away with that out of an honeſt Remorſe) he put up againſt his
which either is or was God Almighty ; that it is own Society, to their General Aquaviva, finds this
lawful to kill an Heretical King; and all other not the leaſt, That his Fellows ſham'd not to ſeek
thoſe Monſters of Opinion which their moſt the Honour of their Order by cogging of Mira-
claffick Authors have both hatch'd and fame- cles. What Packers fly about daily of their Indian
leſly thruſt into the Light of the World. They Wonders ? Even Cardinal Bellarmine can abide to
defy thoſe ridiculous Legends which we father come in as an Advoucher of theſe Cozenages;
upon their Church : And how much do they who dares averr, That his Fellow Xavier had not on-
fcorn St. Francis's Bird, or his Wolf, or his Wounds, ly heal’d the Deaf, Dumb,and Blind, but rais’d the
or his Apoſtles of Aſlize ? Pope Joan was but a Dead; whilſt his Brother Acoſta, after many Years
Fancy : Never Pope was an Heretick. If now ſpent in thoſe Parts, can pull him by the Sleeve,
we cry out of Impudence, and call their allow'd and tell him in his Ear, ſo loud that all the World
Writers to witneſs, Lo, even they alſo are forg'd may hear him, Prodigia nulla produci-
by us, and are taught to play boory on our Side. mus, neque vero eft opus. Of the ſame Lib. 4. de
. Ind.
Thus reſolv'd to out-face all Evidence, they make Stamp are the daily-renew'd Mira-
fair Weather of their fouleft Opinions, and in- cles, Revelations, Viſions, where-
C. 12, &c.
veigh againſt nothing ſo much as the Spightful with any Man's Ears muſt needs be beaten
neſs of our Slanders. It is not poſlible that any amongſt them. Africk was, at the beſt, but bar-
wife Stranger ſhould be in love with the Face of ren of Novelties in compariſon of Rome; and yet
their Church, if he might fee her in her own the World is incredulous if it will not ſuffer it
Likeneſs; and therefore they have cunningly ſelf to be gulld with theſe holy
. Frauds. And no
mask'd one Part of it, and painted another, fo fewer are thoſe leud Calumniations (the Stuff of
as thoſe Features of hers which are ugly and of all their Invectives) whereby they labour to make
fenſive, ſhall not appear to any but her own us loathſom to the World : Our Perſons, our Do-
Eyes. And becauſe Books are dan Arines, are loaded with Reproaches ; neither mar-
Exemplar gerous Blabs, and will be telling the ters it how juft they are, but how ſpightful.
Epift. ſcriptæ Generations to come, how ftrangely What other Meaſure can be expected of us, when
ad Dominum that Face is alter'd with Age and their beſt Friends have thus (upon fome private
quondam
Art, therefore their Tongues are clip- Diſlikes) ſmarted from them? Their own Holy
datarium fub ped alſo, and made
to ſpeak none but Fathers, Clement the Eighth, and Sixtus Quintus,
Clementis 8. her own Words. Out of this Licenſe, and with them (the Honour of the Jeſuitical Or-
beatæ memo- and Hope to win, they can fit their der) Cardinal Tollet, can all few bloody Wheals
Diſhes to every Palate, and are ſo in their Backs, from their Laſhes. Their care
faucy as to make the Church belie Patron, of Famous Memory, whoſe Heart they
it ſelf. Hence it was that a Spaniſh Father could well merited, and keep it (as their dear Relick)
teach, That it is not of the Neceſſity of Faith to enſhrin'd in their La Fleſche, was, after his Death,
believe that the Pope is the Vicar of Chriſt, and in their Pulpits, proclaim'd Tyrant, and worſe :
the Succeſſor of Peter : That Hoftius the Jeſuit No marvel then if, after the virulent Declama-
could ſay, That the preſent Pope abus’d his Keys, tions of our Gifford (their Gabriel) and the ma-
and the Authority of the Church, in receiving licious Suggeſtions of others of that
Henry IV. That another of his Fellows, in å viperous Brood, we have much-a-do Exemplar.
Epiſt, ſup
Diſcourſe with a French Biſhop, could diſparage a to perſuade our Neighbours, that we
Deciſion of his Holineſs in compariſon of a Ge- have any Churches, Baptiſm, Litur-
neral Council : That Menas, the Reader of Divi- gy, Religion. I appeal then to all Eyes and Ears,
nity at Valedolid, following Salas the Jeſuite, could how eaſy it is for a Man that will take leave to
affirm the Lawfulneſs of the Marriage of Religious himſelf of making what Truths he lifts, and de-
Perſons upon a doubtful Revelation : That more fending them by what Untruths he pleaſeth, to
than one of that Order have dar'd to broach Con- lead a credulous Heart whither he pleaſeth.
feffion by Letters, againſt the Bull of Clement the
Eighth. And if theſe Men be not ſparing of their
SECT. XIX.
Contradictions to that Vice-God of theirs, whoſe
00
Vaffals they are by peculiar Profeffion, how much UT if the power of falſified Reaſon prevail
any common Opinion that may concern the have been informed, have learned out of their
Body of that Head?
Acquaintance in the Court of the Prince of Dark-
Ho
Yomo en
neſs, to imploy ſtronger Aid. On ſome of their
Bombon
borigemiler Hands, I fear, Magical Deluſions, and Deviliſh
ਰੋਤ ਕੋਰ 22 ਨੇ ਤੇ ਬਾਰ ਨਹੀਂ ਹੈ। ਮੈਂ
Incantations ſhall not want, rather than they will
Q9999
Paulinum
tu, Ib.
cic.
,
not,
want

490
guru Quo Vadis ?

Want a Client. Neither can this ſeem ſtrange to own fellow Catholicks in the midſt of their awful-
any that knows how familiarly the Roman Church left Senate, the Parliament of Paris, pleading ve-
profeſſes the ſolemn practice of Conjuration; in hemently againſt thoſe Factious Spirits, and cry-
ſuch a Faſhion, as it doth more than trouble the ing out paſſionately of that Danger (which will
beſt Caſuiſts, to fet down a perfect difference be- follow upon their admiffion) both of lewd Man-
twixt their Sacred Magick and the Diabolical. ners, and falſe Doctrine ; and do we in greater
From hence perhaps have proceeded thoſe Mira- oppoſition fear neither, and eſpecially from En-
culous Apparitions (if at the leaſt they were any gliſh Jeſuits ? Sone Countries yield more Veno-
other but Fancy or Fraud) wherewith ſome of mous Vipers than others; ours the worſt. I would
our Death-lick Gentlemen amongſt them have it were not too eafie to obſerve, that as our En-
been frighted into Catholicks. A Famous Divine gliſh Papiſts are commonly moft Jefuitiſh, ſo our
of France, ſecond to none for Learning or Fidelity, Engliſh Jefuits are more furious than their Fellows.
told me this one amongſt other Inſtances, of his Even thoſe of the hotteſt Climates cannot match
own Experience, which he yet lives to juſtifie : them in fiery Diſpoſitions. And do we put our
A Gentleman of the Religion, whoſe Wife was ſelves out of our comfortable Sun-fhine, into the
Popiſhly devoted, lying upon the Bed of his Sick- midſt of the flame of theſe noted Incendiaries?
neſs, in expectation of Death, ſends for this Di-Do we take pleaſure to make them rich with the
vine, his Paftor; the Sick Man's Wife ſends for Spoil of our Souls ? And becauſe they will not
a Jeſuit ; both meet at the Bed-fide ; each per- come faſt enough to fetch theſe Booties, do we go
fuades him to his own part; both plead for their to carry them unto their Pillage ?
Religion at this Bar, before theſe Judges ; after
two Hours diſputation, not only the Gentleman
SECT. XX.
was chearfully confirmed in that Judgment, which
he had embraced, but his Wife alſo, out of the THE Danger is in the Men more than in
Evidence of Truth, began to incline to him, and
TI
their Cauſe; and if this great Courtizan
it. The Jeſuit departed Diſcontent; yet within of the World had not ſo cunning Panders, I ſhould
ſome few Hours after, returning (when the Coaſt wonder how ſhe ſhould get any but Fooliſh Cuſto-
was clearer ) intreats fome private Conference mers. The Searcher of all Hearts (before whoſe
with the Gentlewoman; with home walking in Tribunal I ſhall once come to give an account of
her Garden, he did vehemently expoftulate, mix- this Cenſure) knows that I ſpeak it not malicioully;
ing therewithal his ſtrongeſt Perſwafions ; at laſt, Him call I to witneſs, that I could not find any
to ſhut up his Diſcourſe, he importun'd her with true Life of Religion amongit thoſe that would be
many Obfecrations, that ſhe would vouchſafe to Catholicks : I meddle not with the Errors of Spe-
receive from his Hands a little Box which he there culations, or School Points; wherein their Judg-
offered her, and for his fake wear about her con- ment palpably offendeth : 'I ſpeak of the lively
tinually: ſhe condeſcended. No ſooner had fhe Practice of Piety. What have they amongſt their
taken it, than ſhe fell to ſo great a deteftation of but a very out-fide of Chriſtianity, a meer Forma-
her Husband, that ſhe could by no means be drawn lity of Devotion ? Loqk into their Churches, there
into his Preſence, and within two Days after in their poor ignorant Laity hope to preſent their beſt
this eſtate the died. An Ad more worthy the Services to God ; and yet alas, they ſay they know
Sword of Juſtice, than the Pen of an Adverſary. not what, they hear they know not what, they do
Theſe Courſes are as ſecret as wicked. Not dare- they know not what, returning empty of all hearty
ing therefore peremptorily to accuſe, I had rather Edification, and only full of confuſed Intentions ;
leave theſe Practices to further Inquiry. Sure I am, and are taught to think this Sacrifice of Fools Me-
that by their Tongues Satan labours to Inchant ritorious. Look their Chemarims upon the Sacred
the World, and hath ſtrongly deluded too many Actors in this Religious Scene ; what ſhall you ſee
Souls. And are we weary of ours, that we dare bur idle A piſhneſs in their Solemneſt Work, and
tempt God, and offer our ſelves as Challengers to either Mockery or Slumbering? Look into their
this Spiritual Danger ? The Jeſuits, amongſt much Religious Houſes ; what ſhall you ſee but a Trade
change of Houſes, have two famous for the Ac- of Careleſs and Lazie Holineſs ? Hours obſerved,
cordance of their Names; one called The Bow, at becauſe they muſt, not becauſe they would. What
Nola ; the other, The Arrow, (la Fleſche) in France : do they but lull Piety aſleep with their heartleſs
though this latter were more worthy of the name and ſleepy Veſpers ? Look into the private Cloſers
of a whole Quiver, containing not fewer than of their Devout Ignorants; what difference ſhall
eight hundred Shafts of all ſizes. Their Apoftate you ſee betwixt the Image and Suppliant ? If they
Frier (if I ſhall not honour him too much) play'd can hear their Beads knack upon each other, they
upon them in this Diſtich :
are not bid to care for hearing their Prayers reflect
upon Heaven: Shortly, in all that belongs to God,
Arcum Nola dedit, dedit illis alma Sagittam the Work done ſufficeth, yea meritech ; and what
Gallia ; quis funem, quem meruere, dabit ? need the Heart be wrought upon for a Task of
Nola the Bow, and France the Shaft did bring: the Hand Look into the Melancholick Cells of
But who ſhall help them to an Hempen String? ſome Auſtere Recluſes; there you may find per-
haps an Hair-cloth, or a Whip, or an Heardle ;
This Proviſion is for the Care of Chriſtian but ſhew me true Mortification, the Power of Spi-
Princes : but in the mean time, what madneſs ritual Renovation of the Soul. How ſhould that
is it in us, not only to give aim to theſe roving be found there, when as that Saving Faith (which
Flights, but to offer our ſelves to be their ſtanding is the only Purger of the Heart) is barred out as
Butt, that they may take their full aim and hit us preſumptuous ? and no Gueſt of that kind allow-
level at pleaſure ? Do we not hear ſome of their led, but the ſame which is common to Devils ?
what
Р. Рppy

A Cenſure of Travel.
491
3.5 VSET
what Papiſt in all Chriſtendom hath ever been | Art and practice of Duel, wherein Men feek Ho-
heard to pray daily with his Family, or to ſing nour in Blood, and are taught the Ambition of
but a Pſalm at Home? Look into the univerſal being glorious Butchers of Men ? Where had we
courſe of the Catholick Life, there ſhall you find that Luxurious Delicacy in our Feafts, in which
the Decalogue profeſſedly broken, beſides the or- the Noſe is no leſs pleaſed, than the Palate ; and
dinary practice of Idolatry, and frequence of Oaths. the Eye no leſs than either? wherein the Piles of
Who ever ſaw God's Day duly kept in any City, Diſhes make Barricadoes againſt the Appetite, and
Village, Houſhold under the Juriſdiction of Rome? with a pleaſing Encumbrance trouble an Hungry
Every obſcure Holy-Day takes the Wall of it, and Gueſt? Where, thoſe Forms of Ceremonious
thruſts it into the Channel. Who fees not Obe-Quaffing, in which Men have learned to make
dience to Authority ſo ſlighted, that it ſtands on God's of others, and Beaſts of themſelves; and
ly to the Mercy of Humane Diſpenſation and in loſe their Reaſon, whilſt they pretend to do Rea-
the reſt of God's Laws, who ſees not how foul Sins ſon? Where, the lawleſneſs (mif-call’d freedom)
paſs for Venial ? and how eaſily Venial Sins paſs of a wild Tongue, that runs with Reins in the
their Satisfaction: for which a Crofs, or a drop Neck, thorough the Bed-chamber of Princes, their
of Holy-water is ſufficient amends ? Who ſees not Cloſets, their Council-Tables, and ſpares not the
how no Place can be left for Truth, where there very Cabinet of their Breaſts, much leſs can be
is full room given to Equivocation. All this tho' barr'd out of the moſt retir’d Secrecy of Inferiour
it be harſh to the Conſcionable Man, yet is no Greatneſs ? Where the change of Noble Attend-
leſs pleaſing to the Carnal. The way of ourward ance and Hoſpitality, into four Wheels, and ſome
Faſhionableneſs in Religion, and inward liberty few Butterflies? Where the Art of Diſhoneſty
of heart, cannot but ſeem fair to Nature, and e- in practical Machiaveliſm, in falſe Equivocati-
ſpecially when it hath ſo powerful Angariation. It ons? Where, the flight account of that Filthi-
is a wonder if but one half of Chriſtendom be thus neſs, which is but condemned as Venial, and to-
won to walk in it. Thoſe which are either un lerated as not unneceſſary ? Where, the Skill of
grounded in the Principles of Religion, or the Civil and Honourable Hypocriſie, in thoſe for-
unconſcionable in the practice, are fit to travel mal Complements, which do neither expect Be
into theſe miſerable Errors: But though Iſrael play lief from others, nor carry any from our ſelves?
the Harlot, yet let not Judah ſin. Come ye not to Gil- Where, that Unnatural Villany, which though it
gal, neither go ye up to Bethaven.
were burnt with Fire and Brimſtone from Hea-
WW91
ven, and the Aſhes of it drowned in the dead
OWS
SECT. XXI.
Sea, yer hath made ſhift to revive, and calls for
new Vengeance upon the Actors? Where that
ROM the Danger of Corruption in Judg- cloſe Atheiſm, which ſecretly laughs God in the
ment, let us turn our Eyes to the Deprava- Face, and thinks it weakneſs to believe, wiſdom
tion of Manners, which not ſeldom goes before: to profeſs any Religion ? Where, the Bloody and
Apples therefore fall from the Tree, becauſe they Tragical Science of King-killing, the new Divinity
be worm-eaten; they are not worm-eaten be- of Diſobedience and Rebellion, with too many o-
cauſe they fall : and, as uſually follows, Satanther Evils, where with Foreign Converſation hath
like the Raven, firſt ſeizes upon the Eye of Un- indangered the Infection of our Peace? Lo here,
derſtanding, and then preys freely upon the other dear Country-men, the fruit of your idle Gad-
Carcaſs
. We may be bad enough at Home, cer- dings : Better perhaps might be had; but he was
tainly we are the worſe for our Neighbours. Old never acquainted at Home, that knows not our
Rome was not more jealous of the Grecian and Nature to be like unto Fire, which if there be any.
African Manners, than we have reaſon to be of Infection in the Room draws it ſtraight to it felf:
the Roman. It were well if we knew our own Or like unto Jet, which omitting all precious ob-
Faſhions, better if we could keep them.
jects, gathers up Straws and Duft. Illanders have
What Miſchief have we amongſt us that we have been ever in an ill Name. Wherefore ? ſave only
not borrowed? To begin at our Skin: who knows for the confluence of Foreigners, which never
not whence we had the variety of our vain Dif- come without the Fraight of their National Wick-
guiſes ? As if we had not wit enough to be fool- edneſs. The experience whereof hath moved ſome
ish, unleſs we were taught it. Theſe Dreffes be- witty Nations, both ancient and preſent, to ſhut
ing conſtant in their Mutability, Shew us our themſelves up within their own bounds, and to
Mafters. What is it that we have not learned of bar the intercourſe of Strangers, as thoſe that
our Neighbours,ſave only to be proud good cheap? thought beſt to content themſelves with their own
Whom would it not vex to ſee how that other Sex Faults. A corrupt Diſpoſition, out of a Natural
hath learned to make Anticks and Monſters of Fertility, can both get and conceive Evil alone ;
themſelves ? Whence came their Hips to the | but if it be ſeconded by Examples, by Precepts,
Shoulders, and their Breaſts to the Navil ; but by Encouragements, the Ocean it ſelf hath not
the one from fome ill-Shap'd Dames of France, and ſo much Spawn as it : in all which Regards, he
the other from the worle-minded Courtizans of hath eſcaped well, that returns but what he car-
Italy ? Whence elſe learned they to daub theſe ried; but he is worthy of Memory, that returns
Mud-walls with Apothecaries Morter; and thoſe either more good, or leſs Evil. Some have come
high Waſhes, which are ſo cunningly lick’d on, home perhaps more ſparing, others more ſubtle,
that the wet Napkin of Phryne ſhould be deceived ? others more outwardly courteous, others more
Whence the frizled and powdered Buſhes of their capricious, ſome more Tongue free, few ever
borrowed Excrement ? as if they were aſhamed better. And if themſelves be not ſenſible of their
of the Head of God's making, and proud of the alterations, yet their Country and the Church of
Tire-Woman's ? Where learned we that deviliſh God feels a
God feels and rues them. .
10 asisibomma
Qqqq 9 2
SECT.
FR

492
Quo Vadis ?
9
World A may
lonendo
er boola niton
we make a Priſon where God meant a Paradice?
ow. bed
S E C T. XXII. Joitolo gnied Enjoy therefore (happy Couſtry-men) enjoy free
LE COMMISS | ly God and your ſelves; enrich your felves with
ET me therefore have leave to ſhut up this your own Mines, improve thoſe bleſſed oppor-
Diſcourſe with a double Suit, one to our tunities which God hath given you, to your mu-
Gentry, the other to Supream Authority ; both tual advantage ; and care not to be like any
but
which ſhall come from the bottom of an Heart your ſelves. fors to be blonsole
unfeignedly ſacrificed to the Common Good : bristi to low o
91001dOAVIS
Neither_ſpeak I words, but my very Soul unto do son 2001 Š ECT. XXIII. ein and
both. To the former my Suit is, that they would
o borde in citors
Dossil
be happy at Home : God hath given us a World ND if at any time theſe unworthy Papers
of our own, wherein there is nothing wanting to
fall betwixt the Hands of my Sove-
Earthly Contentment. Whither go ye then, wor-reign Maſter, or any of his grave and honourable
thy Country-men, or what ſeek ye? Here grows Miniſters of State, let the meanneſs of ſo weak
that Wealth, which ye go but to ſpend Abroad : and obſcure Solicitors preſume to commend this
Here is that ſweet Peace which the reſt of the matter to their deepeſt Conſideration, and out of
World admires and envies : Here is that gracious an honeſt Zeal of the common Safety, ſue to them
and well-temper'd Government, which no Nation for a more ſtrict reſtraint of that dangerous Liber-
under Heaven may dare once offer to parallel : ty, whereof too many are bold to carve to them-
Here all liberal Arts reign and triumph : And for ſelves. Who can be ignorant of thoſe wiſe and
Pleaſure, either our Earth, or our Sea yields us wholſome Laws which are enacted already to this
all thoſe Dainties, which their Native Regions purpoſe ? or of thoſe careful and juſt Cautions,
enjoy but ſingle. Laſtly, here Heaven ſtands open, wherewith the Licences of Travel are ever limi-
which to many other Parts is barr'd on the out ted? But what are we the better for God's own
fide with Ignorance, or Miſ-belief. And ſhall our Laws, without Execution ? Or what are Limits
Wantonneſs contemn all this Bounty of God, and unto the Lawleſs ? Good Laws are the Hedges of
carry us to ſeek that which we ſhall find no where the Common-wealth : juft Diſpenſations are as
but behind us, but within us ? Shall the Affe&tion Gates, or Stiles in the Hedge. If every Stragler
of ſome frivolous Toys draw us away from the may at pleaſure caſt open a Gap in this Fence of
Fruition of thoſe folid Comforts, which are offer the State, what are we the better for this Quick-
ed us within our own Doors? How many of ours ſet, than if we lay open to the Common? Who
whom their juft Offence hath caſt out of the Bo- ſees not how familiarly our young Recuſants im-
ſom of their Country, compare their Exile with mediately upon their diſcloſing, are fent over for
Death, and can ſcarce abide to bid that Breath their full hatching and making ? Italy, Spain, Artois,
welcome, which they are forced to draw in a Fo- and now of late France it ſelf provides Neſts, and
reign Air ; and though freedom of Conſcience en- Perches, and Mews for theſe Birds, with the ſame
tertain them never ſo liberally Abroad, yet reſolve confidence wherewith we breed our own at Home;
either to live or die at Home; and do we ſuffer which when ihey are once well acquainted with
our Folly to baniſh us from thoſe Contentments, the Roman Lure, are ſent back again fit' for the
which they are glad to redeem with the hazard of Prey. And as for thoſe of our own Feather :
their Blood ? Are we ſo little in our own Books, whereas the Liberty of their Travel is bounded
that we can be content to purchaſe Outlandiſh chiefly with this double Charge: One, that they
Superfluities, with the miſcarriage of our Souls, have no Converſation or Conference with Jea
with the danger of Miſcarriage, with the likeli- ſuits, or other dangerous Perſons; the other, that
hood of Danger? Are we fo fooliſh, that while they paſs not into the Dominions of the King's E-
we may ſweetly enjoy the ſettled Eftate of our nemies: both theſe are ſo commonly neglected,
Primogeniture, we will needs bring upon our as if they were intended only for a Verbal For-
ſelves the Curſe of Ruben, to run abroad like Wa- mality
mality ; yea, as if the Prohibition meant to teach
ter; whoſe Quality it is, not eaſily to be kept Men what they ſhould do. Every of our Novices
within the proper Bounds; yea, the Curſe of Cain, hath learned to make no difference of Men; and
to put our felves froin the ſide of Eden, into the dare breath in the poyfonous Air of Italy it ſelf
,
* Land of Nod; that is of Demigration ? None of and touch the very pommel of the Chair of Peſti-
the leaſt Imprecations, which David makes a lence. It is this Licentious Freedom (which we
gainſt God's Enemies, is, Make them like unto a miſ-call Open-hearted Ingenuity) that undoes us.
Wheel, O Lord. Motion is ever accompanied with Do we not ſee the wary cloſeneſs of our Adver-
Unquietneſs, and both argues, and cauſes Imper- Taries, which will not ſo much as abide one of our
fection, whereas the happy Eſtate of Heaven is Books (a mute Solicitor) to harbour in any of
deſcribed by Reſt; whoſe glorious Spheres in the their Coaſts? How many of the Italian or Spaniſh
mean time, do fo perpetually move, that they Nobleſs have we known allowed to venture their
are never removed from their Places. It is not Education in our Courts or Univerſities? Do
- the leaſt part either of Wiſdom or Happineſs to they lie thus at the Lock, and do we open our
know when we are well. Shall we not be ſhame- Breaſt, and diſplay our Arms, and bid an Enemy
Si leſly unthankful, if we cannot fing the Note of ſtrike where he liſt ? Since then we have no more
that great Choriſter of God, My lot is fallen to me Wit or Care, than to be willingly guilty of our
än a good ground? Hath not the Munificence of own Shame; Oh that the Hands of Supream Au-
God made this Iſland as it were an Abridgment thority would be pleaſed to lock us within our
of this whole Earth, in which he hath contrivedown Doors, and to keep the Keys at their own
10
(though in a leſs Letter) all the main and mate Girdle ! And (to ſpeak truth ) to what purpoſe
rial Commodities of the greater World ; and do I are thoſe ſtrait and capital Inhibitions of the re-
JOFT
turn
A Cenſure of Travel.
493
turn of our factious Fugitives into this Kingdom, ( in their Letters of Paffage, there may be hope
if whilſt the Wicket is ſhut upon them, that they they ſhall bring back the fame Souls they carried.
ſhould not come to us, the Poſtern be open to us, It was at leaſt an Inclination to a Fall, that Eve
that we may go to them? As all intercourſe is took boldneſs to hold chat with the Serpent. And
perilous, ſo that is moſt which is by our own Pro- as fubtle Lawyers deſire no more advantage in the
vocation. Here yet they dare but lurk in ſecret, Quarrel which they would pick at Conveyances,
and take only ſome ſudden ſnatches at a weak than many words : fo neither do our Adverſaries.
Prey, like unto Evening Wolves, that never walk While our Ears are open, and our Tongues free,
forth but under the cloak of the Night ; but in they will hope well of our very Denials. Error is
their own Territories, they can ſhew the Sun their crafty, and out of the Power of his Rhetorical
ſpoils, and think this act worthy of Garlands and Inſinuations, oft-times carries away Probability
Trophies. Here we have Maſtives to ſecure our from Truth. I remember in that famous Emballie
Flocks: There the Prey goes ftragling alone to of three Philoſophers which Athens ſent to Rome,
the mouth of their Denns, without Protection, Critolaus, Diogenes, and Carneades, there falling out
without Aſliſtance, and offers to be devoured. Ye many occafions of Diſcourſe, wiſe Cato perſuaded
whom the choice of God hath made the great the Senate to a ſpeedy diſmiſſion of thoſe (other-
Shepherds of his people, whoſe Charge it is to wiſe welcome, Gueſts, becauſe (faid he) while
feed them by Government, ſuffer not their fim- Carneades diſputes, ſcarce any Man can diſcern
plicity to betray their Lives unto the Fangs of which is the Truth. There is more danger of
theſe cruel Beaſts ; but chaſe them home rather, theſe Spiritual Sophiſters, by how much the Buſi-
from the wilful ſearch of their own Perdition, neſs is more important, and their Subtlety greater.
and ſhut them up together in your ſtrong and ſpa- Let our Paſſenger therefore (as that wiſe Grecian
cious Folds, that they may be ac once ſafe, and ſerved his Fellows) ſtop up his Ears with Wax a-
ye glorious.
gainſt theſe Syrens. Our Saviour would not give
Satan Audience even while he ſpake true; becauſe
SECT. XXIV
he knew that Truth was but to countenance Er-
ror. There is ever true Corn ſtrowed under a
draw forth of their own Coaſts, (that we we dreſs with Lime to deceive the poor Birds in a
may have done with thoſe which like fooliſh Pa- Snow. No Fiſher lets down an empty Hook, but
piſts go one Pilgrimage to ſee another Block beta cloathed with a proper and pleaſing Bait. Theſe
ter drefs'd than at Home) let me ſay to them, as Impoſtors have no other Errand, but Deceit. If
Simeon, that Prophetical Monk, ſaid to the Pillars he love himſelf, let him be afraid of their Fa-
which he whip'd before the Earthquake ; Stand vours, and think their Frowns ſafer than their
faſt, for ye ſhall be ſhaken. And therefore, as the Smiles. And if at any time (as no Flie is more
Crane, when ſhe is to flie againſt an high Wind, importunate) they thruſt themſelves into his Con-
doth ballance her ſelf with Stones in her Bill, that verſation, let him (as thoſe which muft neceffari-
ſhe may cut the Air with more ſteadineſs ; ſo let ly pafs by a Carrion in the way) hold his Breath,
them carefully fore-inſtruct and poiſe themſelves and haſten to be out of their Air. And if they
with the found knowledge of the Principles of yet follow him in his flight, let him turn back to
Religion, that they may not be carried about with them with the Angels farewel, Increpet te Domi-
every wind of Doctrine : Whereto if they add but nus.
thofé Leſſons which they are taught by the State,
EPISTLES
EPIST LES
UPON
Different SUBJECTS
AND
Various Important OCCASIONS.
By the fame A uT H o R.

LONDON,
Printed in the Year, 1708.

497
TO THE
Prince Henry,
High and Mighty Prince HENRY,
PRINCE of Great-Britain, Son and Heir Apparent to our
Sovereign Lord, JAMES, King of Great Britain, &c.
All Glory in Either World.
nombroxtem
Moſt GRACIOUS PRINCE,

I
T is not from any Conceit of ſuch Worth in my Labours, that they durſi look ſo high.
A lower Patronage would have ſerv’d an higher Work. It were well if ought of mine
could be worthy of popular Eyes ; or if I could wring ought from my ſelf not unworthy
of a judicious Reader. I know your Highneſs wants neither Preſents nor Counſels : Preſents
from Strangers, Counſels from your Teachers ; neither of them matchable by my Weakneſs :
Only Duty herein excuſeth me from Preſumption ; for I thought it Injuſtice to devote the
Fruit of my Labours to any other Hand beſide my Maſter's ; which alſo 1 knew to be as gra-
cious as mine is faithful. Yet (fince even good Affections cannot warrant too much Vileneſs in
Gifts to Princes) left, while my Modeſty diſparages my Work, I ſhould hazard the Accepta-
tion, bere ſhall your Grace find Variety, not without Profit. I hate a Divine that would but
pleaſe ; and, withal, think it impoſſible for a Man to profit that pleaſeth not. And if, while
my Stile fixeth it ſelf upon others, any Spiritual Profit ſhall reflect upon your Highneſs, how
happy am I ! wbo ſhall ever think I have liv’d to purpoſe, if (by the beſt of my Studies) I
shall have done any good office to your Soul. Farther
, (which theſe Times account not the leaſt
Praiſe ) your Grace ſhall herein perceive a new Faſhion of Diſcourſe, by Epiſtles ; new to
our Language, uſual to others : and ( as Novelty is never without Plea of uſe) more free,
more familiar. Thus
, we do but talk with our Friends by our Pen, and expreſs our ſelves
no whit leſs eafily, ſomewhat more digeſtedly.
Whatſoever it is, as it cannot be good enough to deſerve that Countenance
, ſo the Counte-
nance of ſuch Patronage ſhall make it worthy of Reſpect from others. The God of Princes
prote&t your Perſon, perfect your Graces, and give you as much Favour in Heaven as you
bave Honour on Earth.

Your Grace's Blog
Humbly-devoted Servant,
JOS. HALL.
RIIII
EPI
498
E PIST LES
UPON
Fato og TTTH Souintir novə 10 noun
3 min Different Subjects, &c. ngotovoa

ſhould be ſacred, (your magical Exorciſms, your
Clerical Shavings, your uncleanly Unctions, your
To Jacob Wadſworth, lately revolted,
Croſſings, Creepings, Cenſings, Sprinklings, your
in Spain.
cozening Miracles, gariſh Proceſſions, burning
of Noon-day, chriſtening of Bells, marting of
Pardons, toffing of Beads, your fuperftitious hal-
EPIS T. 1.
lowing of Candles, Wax, Aſhes, Palms, Chriſm,
Garments, Roſes, Swords, Water, Salt, the Pontifi-
Expoftulating for his Departure, and perſuading his
cal Solemnities of your Great Maſter, and what-
Return.
never your new Mother hath, beſides, plauſible)
before he ſhould ſee ought, in all theſe, worthy
ow unhappily is my Stile chang'd! of any other Entertainment than Contempr?
Alas, that to a Friend, to a Brother, I Who can but diſdain that theſe Things ſhould pro-
muſt write as to an Apoftate, to an Ad-cure any wiſe Proſelite ? Cannot your own Me-
verſary! Doth this ſeem harſh? You have turn'd mory recount thoſe truly Religious Spirits, which
it, by being turn'd your felf. Once the ſame having fought Rome as reſolv'd Papiſts
, have left
Walls held us in one Loving Society; the ſame the World as Holy Martyrs, dying for the De-
Diocefs, in one Honourable Function: Now, not teſtation of that which they came to adore ?
one Land, and (which I lament) not one Church. Whence this? They heard and magnify'd that,
You are gone, we ſtand and wonder. For a which they now faw and abhorr’d. Their Fire
Sheep to ſtray thro' Simplicity, is both ordinary of Zeal brought them to the Flames of Martyr-
and lamentable; but, for a Shepherd, is more dom. Their innocent Hopes promis’d them Re-
rare, more ſcandalous. I dare not preſume over- ligion; They found nothing but a Pretence; pro-
much upon an Appeal to a blinded Conſcience. mis'd Devotion, and behold Idolatry; they law,
Thoſe that are newly come from a bright Candle hated, ſuffer'd, and now reign ; whilſt you wil.
into a dark Room, are ſo much more blind as fully, and unbidden, will loſe your Soul, where
their Light was greater; and the pureſt Ivory others meant to loſe, and have found it. Your
turneth, with Fire, into the deepeſt Black. Tell Zeal dies, where theirs began to live : You like
us yet, by your old Ingenuity, and by thoſe to live, where they would but die. They ſhall
Sparks of Good, which yet (I hope) lie cover'd comfort us, for you: They fall once ſtand up
under your cold Aſhes, tell us what divided you againſt you: While they would rather die in the
Your Motives fhall once be ſcann'd before an Heat of that Fire, than live in the Darkneſs of
higher Bar. Shame not to have the weak Eyes their Errors ; you rather die in the Egyptian Dark-
of the World to ſee that, which once your un- neſs of Errors than live in the pleaſant Light of
deceivable Judge ſhall ſee and cenſure. What Truth ; yea, I fear, rather in another Fire, than
ſaw you, what heard you a-new, that might offer this Light.
Violence to a reſolv'd Mind, and make it either Alas? what ſhall we look for of you ? Too late
to alter, or ſuſpend ? If your Reaſons be invin- Repentance, or obſtinate Error ? both miſerable.
cible, inform us, that we may follow you ; but if A Spira, or a Staphylus? Your Friends, your ſelf,
(as they are) ſlight and feeble, return to us ; re- fhall wiſh you rather unborn than either.
turn, and think it no Shame to have err’d, juſt o Thou which art the Great Shepherd, great
Shame to continue erring. What ſuch goodly in Power, great in Mercy, which leaveſ the
Beauty ſaw you in that painted, but ill-favour'd, Ninety and nine to reduce One, ferch Home, if
Strumpet, that ſhould thus bewitch you, ſo to thy Will be, this thy forlorn Charge ; fetch him
forget your ſelf, and contemn the chaſte Love of Home, drive him home to thy Fold, tho' by
the Spouſe of your Saviour? I ſaw her at the Shame, tho' by Death. Let him once recover
fame time in her gayeſt Dreſs : Let my Soul ne- thy Church, Thou him, it is enough. Our com-
ver proſper, if I could ſee any-thing worthy to mon Mother I know not whether more pities
command Affection. I ſaw and ſcorn'd: You your Lofs, or diſdains thus to be robb’d of a Son:
faw, and ador'd. Would God your Adoration not for the Need of you, but her own Piery, her
were as far from Superſtition, as my Scorn from own Love : For how many Troops of better in-
Impiety : That God judge betwixt us, whether form’d Souls hath ſhe every Day returning into
herein err'd; yea, let Men judge that are not her Lap, now breathing from their late Anti-
drunk with thoſe Babyloniſh Dregs! How long chriſtianiſm, and embracing her Knees upon their
might an indifferent Eye look upon the comical own? She laments you, not for that the fears
and mimick Actions in thoſe your Miniſters that the fall miſs you, but for that ſhe knows you
Thall

Epiſtles upon different Subjects, &c.
499
fhall want her. See you her Tears, and do but God, but your Slave. And, in truth, (that I may
pity your ſelf as much as the you. And from your looſe my ſelf into a bold and free Diſcourſe) what
Mother, to deſcend to your Nurſe: other Reſpect is it worthy of? I would adore ir
Emanuel Col. Is this the Fruit of ſuch Education? on my Face, if I could ſee any Majeſty that
bridge.com Was not your Youth ſpent in a So- might command Veneration. Perhaps it loves me
ciety of comely Order, ftrict Govern- not ſo much, as to fhew me his beſt. I have
ment, wiſe Laws, religious Care (it was ours; ſought it enough; and have ſeen what others
yet let me praiſe it, to your Shame) as may juſtly have doated on, and wonder'd at their Madneſs.
challenge (after all Brags) either Rhemes or Doway, So may I look to ſee berrer Things Above, as I
or if your Jeſuits have any other Den more cleanly, never could ſee ought here but Vanity and Vile-
and more worthy of Oftentation ? And could you neſs.
come out freſh and unſeaſon'd from the midſt of What is Fame, but Smoak ? and Metal, but
thoſe falt Waves ? Could all thoſe Heavenly Drofs? and Pleaſure, but a Pill in Sugar Lec
Showers fall beſides you, while you, like a Gi- fome Gallants condemn this as the Voice of a
deon's Fleece, want Moiſture ? Shall none of thoſe Melancholick Scholar ; I ſpeak that which they
Divine Principles, which your Youth ſeem'd to ſhall feel, and ſhall confefs. Tho' I never was
drink in, check you in your new Errors ? Alas! fo, I have ſeen ſome as happy as the World could
how unlike are you to your ſelf, to your Name? make them; and yet I never ſaw any more dif-
Facob wreſtled with an Angel, and prevail'd: You contented : Their Life hath been neither longer
grapple but with a Jeſuit, and yield. Jacob fup. nor ſweeter, nor their Heart lighter, nor their
planted his Brother; and Esau hath ſupplanted Meals heartier, nor their Nights quieter, nor their
you. Facob chang’d his Name for a better by a Cares fewer, nor their Complaints. Yea, we
valiant Reſiſtance : You, by your cowardly yield have known ſome that have loſt their Mirth when
ing, have loſt your own. Jacob ſtrove with they have found Wealth ; and at orice have ceas'd
God for a Bleſſing : I fear to ſay it, You againſt to be merry and poor. All theſe earthly Delights,
him, for a Curſe ; for no common meaſure of if they were found, yet how ſhort they are ! And
Hatred, or ordinary Oppoſition, can ſerve a Re- if they could be long, yet how unfound ? If they
volter : Either you muſt be deſperately violent, were found, they are but as a Good Day between
or ſuſpected. The Mighty One of Iſrael (for he two Agues, or a Sun-fhine betwixt two Tem-
can do it) raiſe you fallen, return you wandred, peſts : And if they were long, their Honey is ex-
and give you Grace at laſt to ſhame the Devil, ceeded by their Gall. This Ground bears none
to forſake your Step-mother, to acknowledge but Maples, hollow and fruitleſs; or, like the
your True Parent, to ſatisfy the World, to ſave Banks of the Dead Sea, a fair Apple, which, un-
your own Soul. If otherwiſe, I will ſay of you der a red Side, contains nothing but Duſt. Every
as Jeremy of his Ifraelites, (if not rather with more Flower in this Garden either pricks or ſmells ilí.
Indignation) My Soul ſhall weep in ſecret for your Re- If it be ſweet, it hath Thorns : And if it have
volt, and mine Eyes ſhall drop down Tears becauſe one no Thorns, it annoys us with an ill Scent. Go
of the Lord's Flock is carry'd away captive.
illo
then, ye wiſe idolatrous Paraſites, and erect
Shrines, and offer Sacrifices to your God, the
World, and ſeek to pleaſe him with your baſe
and ſervile Devotions: It ſhall be long enough
To my Lord and Patron, the Lord ere fuch Religion ſhall make you happy. You
ſhall at laſt forfake thoſe Altars, empty and for-
Denny, Baron of Waltham.
rowful. How eaſy is it for us Chriſtians thus to
inſult over the Worldling, that thinks himſelf
EPIS T. II. Siviga worthy of Envy? How eaſy to turn off the
Site
World with a ſcornful Repulſe ; and when it
of the Contempt of the World. lidt mit makes us the Devils profer, All theſe will I give
150 x urte thee, to return
Peter's Anſwer, thy Silver and thy
dobrol ord for Gold periſh with thee? How eaſy to account none
Y
all your Servants : When you cannot hear and grow great by being conſcious of ſecret Evils?
me thro' Diſtance, you muſt ſee me in my Let-Wealth and Honour, when it comes upon the
ters. You are now in the Senate of the King- beſt Terms, is but vain ; but, when upon ill Con-
dom, or in the Concourſe of the City, or, per- ditions, burthenſom. When they are at the beſt,
haps (tho' more rarely) in the Royal Face of the they are ſcarce Friends; but, when at the worſt,
Court: All of them Places fit for your place. Tormenters. Alas, how ill agrees a gay Coat
From all theſe, let me call off your Mind to her and a feſter'd Heart ? What avails an high Title,
home Above; and, in the midſt of Buſineſs, ſhew with an Hell in the Soul ? I admire the Faith of
your Reſt; if I may not rather commend than Moſes ; but, pre-fuppofing his Faith, I wonder
admoniſh, and, before-hand, confeſs my Counſel not at his Choice. He preferr'd the Amictions
fuperfluous, becauſe your holy Forwardneſs hath of Iſrael to the Pleaſures of Agypt; and choſe ra-
prevented it. You can afford theſe but half of ther to eat the Lamb with fowre Herbs, than all
your felf: The better Part is better beſtow'd: their Fleſh-pots : For how much better is it to
Your Soul is fill retir'd and reſerv'd: You have be miſerable than guilty ? And what Compariſon
learn'd to vouchſafe theſe worldly Things Uſe, is there betwixt Sorrow and Sin? If it were pof-
without Affection ; and know to diſtinggiſh wiſe-fible, let me rather be in Hell without Sin, than
ly betwixt a Stoical Dulneſs and a Chriſtian Con- on Earth wickedly glorious. But how much are
tempt ; and have long made the World, not your ye bound to God, that allows us earthly Favours
Rrrrr 2
with-

My Lord,
500
Epiſtles upon different Subjects, &c.

without this Oppoſition ! That God hath made ing Honour, beſides this of Verrue : they all (if
you at once honourable and juſt, and your Life more) ſtill lead to Shame: of what Plots are de-
pleaſant and holy, and hath given you an high viſed to improve it ; if they were as deep as Hell,
Eſtate, with a good Heart, are Favours that look. yet their end is lofs. As there is no Counſel a
for Thanks. Theſe muſt be acknowledg’d, not gainſt God, fo there is no Honour without him.
reſted in. They are yet higher Thoughts that He inclines the Hearts of Princes to Favour; the
muſt perfect your Contentment. ng si
Hearts of Inferiours to Applauſe. Without him,
What God hath given you, is nothing to that the Hand cannot move to Succeſs z nor the
he means to give : He hath been liberal, but he Tongue to Praiſe : And what is Honour without
will be munificent. This is not ſo much as the theſe? In vain doth the World frown upon the
Taſte of a Full Cup. Faften your Eyes upon Man, whom he means to honour; or ſmile, where
your Future Glory, and ſee how meanly you he would diſgrace. Let me then tell your Lord-
ſhall eſteem theſe Earthly Graces. Here you thip, who are Favourites in the Court of Heaven,
command but a little pittance of Mould, (great even whiles they wander on Earth : Yea, let the
indeed to us, little to the whole ;) There whole great King himſelf tell you, Thofe that honour me,
Heaven ſhall be yours. Here you command but I will honour. That Men have the Grace to give
as a Subject ; There you ſhall reign as a King. Honour to God, is an high Favour: but becauſe
Here you are obſerv'd, but ſometimes with your Men give Honour to God, (as their Duty) that
juft Diſtafte ; There you ſhall reign with Peace therefore God ſhould give Honour to Men, is to
and Joy. Here you are noble among Men; give, becauſe he hath given. It is a Favour of
There, glorious amongſt Angels. Here you want God, that Man is honoured of Man like himſelf :
not Honour, but you want not Croſſes; There but that God alloweth of our Endeavours as Ho-
is nothing but Felicity. Here you have ſome nour to himſelf, is a greater favour than that
ſhort Joys; There is nothing but Eternity. You wherewith he requites it. How do
are a Stranger Here; There, at Home. Here This is the goodneſs of our God; The Man
Satan tempts you, and Men vex you; There, that ſerves him, honours him; and whoſoever
Saints and Angels ſhall applaud you ; and God honours him with his Service, 'is crowned with
ſhall fill you with Himſelf. In a word, You are Honour. I challenge all Times, Places, Perſons,
only bleſs'd here, for that you ſhall be. WWho ever honoured God, and was neglected ?
Theſe are Thoughts worthy of Greatneſs; Who hath wilfully diſhonoured him, and prof-
which, if we ſuffer either Employments or Plea- pered ? Turn over all Records, and ſee how Suc-
ſures to thruſt out of our Doors, we do wilfully ceſs ever bleſſed the Juſt, after many Dangers,
make our felves comfortleſs. Let theſe ſtill ſeaſon after many Storms of Réſiſtance, and left their
your Mirth, and ſweeten your Sorrows, and ever conclufion glorious; how all Godleſs Plots, in
interpoſe themſelves betwixt you and the World. their Looſe, have at once deceived, ſhamed, pun-
Theſe only can make your Life happy, and your iſhed their Author. I go no further : Your own
Death welcome.
Breaft knows, that your happy experience can
herein juſtifie God. The World hath noted you,
for a follower of Vertue ; and hath ſeen how faſt
Honour followed you : whilft you fought Favour
SidTo my Lord Hay, H. and P.
Be with the God of Heaven, he hath given you Fa-
vour with his Deputy on Earth.
obt
EPIS T. III. a God's former Actions are Patterns of his future:
nowo He teacherh you what he will do, by what he
03
Of True Honour. Svo hath done. Unleſs your Hand be weary of offer-
Vivaming Service, he cannot either pull in his Hand
Lord, it is ſafe to complain of Nature from rewarding, or hold it out empty. Honour
where Grace is; and to magnifie Grace, him ſtill, and God pawns his Honour, on not fail-
where it is at once had, and affected. It is a fault ing you. You cannot diſtruſt him, whom your
of Nature, and not the leaſt, that as ſhe hath dim Proof hath found faithful. And, while you fer-
Eyes, ſo they are miſ-placed. She looks ſtill
, ei- tle your Heart in his right courſe of true Glory,
ther forward or downward, forward to the Object laugh, in Secret Scorn, at the idle endeavours of
ſhe deſires, or downward to the means : never thoſe Men, whoſe Policies would out-reach God,
turns her Eye either backward, to ſee what ſhe and ſeize upon Honour without his leave. (God
was ; or upward, to the cauſe of her good : laughs at them in Heaven, it is a ſafe and holy
whence, it is juſt with God to with-hold what he Laughter that follows his). And pity the prepofte-
would give, or to curſe that which he beſtows; rous Courſes of them, which make Religion but
and to befot Carnal Minds with outward things, a Foot-ftool to the Seat of Advancement ; which
in their value, in their deſire, in their uſe : where- care for all things but Heaven ; which make the
as true Wiſdom hath clear Eyes, and right fet; World their ſtanding Mark, and do not ſo much
and therefore ſees an inviſible Hand in all ſenſible as rove at God. Many had ſped well, if they had
Events, effecting all things, directing all things to begun well, and proceeded orderly.
their due end ; ſees on whom to depend, whom A falſe Method is the Bane of many hopeful
to thank. Earth is too low and too baſe, to give Endeavours. God bids us ſeek firſt his Kingdom ;
bounds unto a Spiritual Sight. No Man then can and Earthly things ſhall find us unſought. Fooliſh
truly know what belongs to Wealth, or Honour, Nature firſt feeks the World: And if the light on
but the Gracious ; either how to compaſs them, or God by the way, it is more than the expects, de
how to prize them, or how to uſe them. I care fires, cares for ; and therefore fails of both, be-
not how many thouſand ways there are to ſeem- cauſe she ſeeks neither aright. Many had been
Great,


M

Epiſtles upon different Subjects, &c.
501
Great, if they had cared to be Good; which now us: would do, but ſhall not : The Truth within;
are croſſed in what they would, becauſe they ſhall ſave the Walls without. And, to ſpeak tru-
willed not what they ought. If Solomon had made ly (whatever the Vulgar exclaim) Idolatry pull'd
Wealth his firſt Suit, I doubt he had been both down thoſe Walls, not Rage. If there had been
Poor and Fooliſh : now, he asked Wiſdom, and no Hollander to raze them, they ſhould have fallen
gained Greatneſs : Becauſe he choſe well, he re- alone, rather than hide ſo much Impiecy under
ceived what he asked not. O the Bounty and their guilty Roof. Theſe are ſpectacles, not ſo
Fidelity of our God! Becauſe we would have the much of Cruelty, as Juſtice. Cruelty of Man, Ju-
beſt, he gives us all : Earth ſhall wait upon us, ftice of God. But (which I wondred at) Churches
becauſe we attend upon Heaven.
fall, and Jeſuits Colleges riſe, every where. There
Go on, my Lord, go on happily, to love Re- is no City, where thoſe are not either rearing or
ligion, to practiſe it: let God alone with the reſt. built. Whence cometh this? Is it, for that De-
Be you a Pattern of Vertue ; he ſhall make you a votion is not ſo neceffary as Policy? Thoſe Men
Precedent of Glory. Never Man loft ought by (as we ſay of the Fox) fare beſt, when they are
giving it to God: that liberal Hand returns our moſt curs'd. None ſo much ſpighted of their
Gifts, with advantage. Let Men, let God ſee that own; none ſo hated of all ; none ſo oppoſed by
you honour him; and they ſhall hear him pro- ours: and yet theſe ill Weeds grow. Whoſoever
claim before you, Thus ſhall it be done to the Man lives long, ſhall ſee them feared of their own,
whom the King will honour.
which now hate them ; ſhall ſee theſe ſeven lean
Kine devour all the fat Beaſts that feed on the
Meadows of Tyber. I Prophecy as Pharaoh Dream-
ed: The Event ſhall juſtifie my Confidence.
To Sir Thomas Challoner.
At Bruxelles I ſaw ſome Engliſh-women profeſs
themſelves Veſtals ; with a thouſand Rites, I know
EPISTIV. 1000
not whether more Ridiculous, or Magical. Poor
Souls! they could not be Fools enough at Home.
A Report of ſome Obſervations in my Travel. It would have made you to pity, laugh, diſ-
dain (I know not which more) to ſee by what
Svei
TIR, beſides my Hopes, not my Deſires, I tra- cunning ſleights and fair Pretences that weak Sex
velled of late ; for Knowledge partly, and was fetcht into a wilful Bondage ; and (if thoſe
partly for Health. There was nothing that made two can agree) willingly conſtrained to ſerve a
not my Journey pleaſant, ſave the labour of the Maſter whom they muſt and cannot obey : whom
way : which yet was ſo ſweetly deceived, by the they neither may forſake for their Vow, nor can
Society of Sir Edmund Bacon, (a Gentleman truly pleaſe for their Frailty. What follows hence ?
lIonourable, beyond all Titles) that I found ſmall Late Sorrow, fecret Miſchief, Miſery irremedia-
cauſe to complain. The Sea brook'd not me, nor ble. Their forwardneſs, for Will-Worſhip, ſhall
I it, an unquiet Element, made only for Won-condemn our coldneſs for Truth.
der and Uſe, not for Pleaſure. Alighted once I talked there (in more boldneſs perhaps than
from that Wooden Conveyance, and uneven Way, Wiſdom) with Coſterus a famous Jeſuit; an Old
I bethought my ſelf how fondly our Life is com- Man, more teafty then ſubtle, and more able to
mitted to an unſteadie and reeling piece of Wood, wrangle then ſatisfie. Our Diſcourſe was long
fickle Winds, reſtleſs Waters ; while we may ſet and roaving, and on his part full both of Words
Foot on ſtedfaſt and conſtant Earth. Lo, then and Vehemency. He ſpake as at Home; I as a
every thing taught me, every thing delighted me; Stranger : Yet ſo, as he ſaw me modeſtly Pe-
fo ready are we to be affected with thoſe Foreign remptory. The particulars would ſwell my Let-
Pleaſures, which at Home we ſhould over-look. ter too much : It is enough, that the Truth loft
I ſaw much, as one might in ſuch a ſpan of Earth, leſs than I gained. At Gaunt (a City that com:
in ſo few Months. The Time favoured me : for; mands Reverence for Age, and Wonder for the
now newly had the Key of Peace opened thoſe Greatneſs) we fell upon a Cappucine Novice, which
Parts which War had before cloſed; cloſed (I ſay) wept bitterly, becauſe he was not allowed to be
to all Engliſh, fave either Fugitives or Captives. miſerable. His Head had now felt the Razor, his
All civil Occurrences (as what fair Cities, what Back the Rod: all that Laconical Diſcipline pleaf
ſtrange Faſhions, Entertainments, Dangers, De- ed him well ; which another, being condemned
lights we found) are fit for other Ears, and Win- to, would juſtly account a Torment? What hin-
ter Evenings. What I noted, as a Divine within dred then ? Piery to his Mother, would not pera
the Sphere of my Profeſſion, my Paper ſhall not mit this which he thought Piety to God : He could
ſpare in ſome part to report, and that to your not be a willing Beggar, unleſs his Mother muſt
ſelf, which have paſſed a longer way, with more beg unwillingly. He was the only Heir of his
happy fruit of Obſervation. Even little Streams Father, the only Stay of his Mother : the Com-
empty themſelves into great Rivers, and they a- fort of her Widow-hood depended on this her
gain into the Sea. Neither do I deſire to tell you Orphan; who now naked muſt enter into the
what you know not: It ſhall be fufficient that I World of the Cappucines, as he came firſt into
relate ought which others ſhall think memorable. this ; leaving his Goods to the diviſion of the Fra-
Along our Way, how many Churches faw we ternity: the leaſt part whereof ſhould have been
demoliſhed ! Nothing left, but rude Heaps, to tell hers, whoſe he wiſhed all : Hence thoſe Tears,
the Paſſenger, there hath been both Devotion and that Repulſe. I pitied his ill beſtowed Zeal ; and
Hoftility. O the miſerable foot-ſteps of War, be- rather wiſhed, than durft teach him more Wif-
fides Bloodſhed, Ruin and Defolation! Fury hath dom. Theſe Men for Devout; the Jeſuits for
done that there, which Covetóriſneſs would do with Learned and Pragmatical, have ingroſſed all Opi-
nion
- 503
Epiſtles upon different Subjects, &c.

Hiſtoire &
nion from other Orders. O Hypocrifie ! No Capa i to the fame Hand that created the fubftance of
pücine may take or touch Silver: for theſe are both: Herein the Devil plays the double Sophi-
(you know) the Quinteſſence of Franciſcan Spi- fter ; yea the Sorcerer with Sorcerers. He boch
rits
. This Metal is as very an Anathema to theſe, deludes the Witches conceit, and the Beholders
as the Wedge of Gold to Achan ; at the offer Eyes.
whereof he ſtarts back, as Moſes from the Ser One thing I may not omit, without ſinful over-
pent: yet he carries a Boy with him, that takes fight ; A ſhort, but memorable Story, which the
and carries it ; and never complains of either Me- Grephier of that Town (though of different Reli-
tal or Meaſure. I faw and laughed at it; and by gion) reported to more Ears than ours. When
this open trick of Hypocriſie ſuſpected more, the laſt Inquiſition tyrannized in thoſe Parts, and
more cloſe. How could I chufe ? while com- helpt to ſpend the Faggots of Ardenna ; one of
monly the leaſt appears of that which is ; eſpeci- the reſt, a confident Confeſſor, being led far to
ally of that which is loathſome in appearance, his Stake, ſung Pſalms along the way, in a hea-
much more in nature. At Namurs, on a pleaſant venly Courage and victorious Triumph : The
and ſteep Hill-top, we found one that was termed cruel Officer envying his laſt Mirth, and griev-
a married Hermit : approving his Wiſdom above ing to ſee him Merrier than his Tormentors, com-
his Fellows, that could make choice of fo chearful manded him filence : He fings ſtill, as deſirous to
and ſociable a Solitarineſs
. Whence, after a de- improve his laft Breath to the beſt
. The view of
lightfal Paſſage up the ſweet River Moſa, we viſi- his approaching Glory bred his Joy ; his Joy
ted the Populous and Rich Clergy of Leodium. breaks forth into a chearful Confeffion: The en-
That great City might well be dichotomized into raged Sheriff cauſes his Tongue, drawn forth to
Cloyſters and Hoſpitals. If I might adventure, the length, to be cut off near the Roots. Bloody
I could here play the Critick, after all the Ruins Wretch! It had been good Mufick to have heard
of my neglected Philology. Old Monuments, his ſhrieks : but, to hear his Muſick was Torment.
and after them our Lipſius,call this People Eburones: The poor Martyr dies in filence, reſts in Peace.
I doubt whether it thould not rather be written Not many Months after, our Butcherly Officer
Ebriones; yet without ſearch of any other Re- hath a Son born with his Tongue hanging down
cords, fave my own Eyes: while yet I would upon his Chin, like a Deer after a long Chaſe;
thoſe Streets were more moiſt with Wine, than which never could be gathered up within the
with Blood; wherein no Day, no Night is not bounds of his Lips. O the Divine Hand, full of
diſmal to ſome. No Law, no Magiſtrate, lays Juſtice, full of Revenge! Go now, Lipfius, and
hold on the known Murderer if himſelf lift: for write the new Miracles of thy God-
three Days after his Fa&, the Gates are open, and defs ; and confirm Superſtition by
Juſtice ſhut : private Violence may purſue him, ſtrange Events. Judge you that have Miracles, &c.
publick Juſtice cannot : whence, ſome of more feen, if ever the Chapel of Halle or jour du mois
hot Temper carve themſelves of Revenge; others Zichem have yielded ought more no de Septem-
take up with a ſmall pecuniary Satisfaction. o table. We meet every where Pil- bre audiet an
England, thought I, happy for Juſtice, happy for grims to thoſe his Ladies: two Ladies 1603. eſtant
Security! There you ſhall find in every Corner a fhall I call them, or one Lady in two
Maumet; at every Door a Beggar'; in every ſhrines? If two, why do they wor-
Difh a Prieſt. From thence we palled to the Spaw, fhip but one? If but one, why doth le nombre de
a Village famous for her Medicinal and Mineral ſhe that Cure at Zichem, which at
Waters, compounded of Iron and Copperice ; the Halle fhe could not? O what pity it
vertue whereof yet the fimple Inhabitant aſcribes is, that ſo high a Wit ſhould in the Virgo Hal-
to their beneficial Saint, whoſe heavy Foot hath laft A& be ſabject to Dotage! All lenſis.
Blol dort made an ill-shaped Impreſſion in a the Maſculine Brood of that Brain we
The Norbe Stone of his * Savenir : A Water more cheriſhed, and (if need were) admired: but theſe
of the upper wholſome than pleaſant, and yet his filly Virgins, the feeble iffue of Diſtemper'd
Well of the more famous than wholſome. The Age, who can abide ? One of his Darlings, at
Spaw.
wild Deſerts (on which it borders) Lovan, told me from his own Mouth, that the
are haunted with three kinds of ill elder of theſe two Daughters was by him in ten
Cattle; Free-Booters, Wolves, Witches : altho' Days Got, Conceived, Born and Chriſtned. I
theſe two laſt are oft-times one. For that Savage believed, and wondred not. Theſe ads of Super-
Ardenna is reputed to yield many of thoſe Mon- ftition have an inviſible Father and Mid-wife :
fters, whom the Greeks call av retropeómes ; they, beſides that it is not for an Elephant to go three
Lougareus ; we (if you will) Witch-wolves; Wit- Years with a Mouſe. It was told me in the Shop
ches that have put on the ſhape of thoſe cruel of his Moretus, not without ſome Indignation, that
Beaſts. We ſaw a Boy there, whoſe half-face was our King, when he had well viewed the Book,
devoured by one of them near the Village: yet fo and read fome Paſſages, threw it to the ground,
as that the Ear was rather cut then bitten off. with this Cenſure : Damnation to him that made it,
Not many Days before our coming, at Limburgh and to him that believes it. Whether a true Story,
was executed one of thoſe Miſcreants, who con or one of the Legends, I enquire not: I am ſure,
feiled on the Wheel to have devoured two and that Sentence did not ſo much diſcontent them,
forty Children in that form. It would ask a large as it joyed me. Let me tell you yet, e're I take
Volume, to ſcan this Problem of Lycanthropy
. off my Pen, two Wonders more, which I ſaw in
The Reaſons, where with their relation furniſh'd that wonder of Cities, Antwerp; one, a Solemn
me on both parts, would make an Epiſtle tedious. Maſs in a Shambles, and that on God's Day; while
This in ſhort I reſolved ; a fubftantial Change, the Houſe was full of Meat, of Butchers, of Buy-
is above the reach of all Infernal Powers, proper ers ; fome Kneeling, others Bargaining, moft
Talking
Feſte de la
Nativité de
noftre Dame,
Pelerins a
eftè environ
20000 P. 351

Epiſtles upon different Subjects, &c.
503
One Goodwin
Talking, all Buſie. It was ſtrange to ſee one tle in diſtinguiſhing, and in Argument invincible :
Houſe Sacred to God, and the Belly ; and how and his Companion in Labours, Lu. Trelcatius ,
thoſe two Services agreed : The Prieſt did eat would needs be his Companion in joys; who had
Fleſh, the Butchers fold Fleſh, in one Roof, at doubled our Sorrow and Lofs, but that he recom-
one inſtant. The Butcher killd, and fold it by penced it with a Son like himſelf. Soon after
Pieces ; the Prieſt did Sacrifice, and orally devour fell old Reverend Beza ; a long fixed Star in this
it whole : whether was the more Butcher ? The Firmament of the Church: who, after many ex-
like we might have ſeen at Malines. The other, cellent Monuments of Learning and Fidelity, li-
an Engliſh-Man, fo madly devout, that he had ved to prove upon his Adverſaries, that he was
wilfully mur'd up himſelf as an Anachoret; the not Dead at their Day. Neither may I without
worft of all Priſoners. There fate he Injury, omit that worthy pair of our late Di-
Mechlinia. pent up, for his further Merit, half vines, Greenbam and Perkins : whereof the one
Hunger-ſtarv'd for the Charity of the excelld in experimental Divinity, and knew
Citizens. It was worth ſeeing, how well how to ſtay a weak Conſcience, how
a Kentifh-Man. Manly he could bite in his ſecret to raiſe a fallen, how to ſtrike a Remorſlefs :
Want, and diffemble his over-late Re- The other, in a diſtinct Judgment, and rare dex-
pentance. I cannot commend his Mortification, terity in clearing the obfcure Subtilties of the
if he wiſh to be in Heaven, yea in Purgatory, to School, and eaſie Explication of the moſt perplex
be delivered from thence: I durft not pity him ; Diſcourſes. Doctor Reynolds is the laſt, not in
becauſe his durance was willing, and (as he hoped) worth, but in the time of his loſs. He alone
Meritorious : but, ſuch Incouragements as he had was a well furniſh'd Library, full of all Faculties,
from me, ſuch thank ſhall he have from God; of all Studies, of all Learning : the Memory, the
who inſtead of an Euge, which he looks for, fhall Reading of that Man were near to a Miracle,
angerly challenge him, with Who required this? I Theſe are gone, amongſt many more, whom
leave him now, in his own Fetters; you, to your the Church mourns for in fecret: Would God her
Worthy and Honourable Employments.
Loſs could be as eaſily ſupplied, as lamented. Her
Pardon me this length. Loquacity is the natural Sorrow is for thoſe that are paſt; her remainder
Fault of Travellers : while I profit any, I may well of Joy is in thoſe that remain; her hope in the
be forgiven.
next Age. I pray God the Cauſes of her Hope,
and Joy, may be equivalent to thoſe of her
Grief.
What ſhould this work in us, but an Imitation,
To Mr. William Bedell, at Venice.
yea (that word is not too big for you) an Emu-
lation of their Worthineſs? It is no Pride for a
EPIS T. y.
Man to wish himſelf fpiritually better than he
dare hope to reach: nay, I am deceived, if it be
Lamenting the Death of our late Divines, and exciting not true Humility. For what doth this argue him,
to their Imitation.
but low in his Conceit, high in his Defires only?
Or if fo; happy is the ambition of Grace, and
TE have heard, how full of Trouble, and power of fincere Serviceableneſs to God. Let us
Danger, the Alps were to you ; and did wiſh and affect this, while the World lays Plots for
at once both pity your Difficulties, and rejoyce Greatneſs : Let me not proſper, if I beſtow Envy
in your Safety. Since your departure from us, on them. He is Great, that is Good : and no
Reynolds is departed from the World. Alas, how Man, methinks, is happy on Earth, to him that
many worthy Lights have our Eyes ſeen ſhining hath Grace for Subſtance, and Learning for Or-
and extinguiſh'd ? How many Loſſes have we liv- nament. If you know it not, the Church (our
ed to ſee the Church ſuſtain, and lament ; of her Mother) looks for much at your Hands : fhe
Children, of her Pillars ; our own, and Foreign; knows how rich our common Father hath left
I ſpeak not of thoſe, which ( being excellent) you: fhe notes your Graces, your Opportunities,
would needs be obſcure : whom nothing but their your Imployments : ſhe thinks you are gone ſo
own Secrecy deprived of the honour of our Tears. far, like a good Merchant, for no ſmall Gain
3
There are, beſides, too many whom the World and looks you ſhall come Home well Laded. And
noted and admired; even ſince the time that our for vent of your preſent Commodities (tho our
common Mother acknowledged us for her Sons. chief hope of Succeſs be cut off with that unho-
Our Fulk led the way ; that profound, ready, and ped Peace) yet what can hinder your private
refolute Doctor, the Hammer of Hereticks, the Traffick for God ? I hope (and who doch not :)
Champion of Truth ; whom yous younger Times that this blow will leave in your noble Venetians a
have heard of diſputing Acutely and Powerfully. perpetual Scar, and that their late Ir-reſolution
Next him, followed that Honour of our Schools, hall make them ever capable of all better Counſel;
and Angel of our Church, Learned Whitaker ; than and have his Work (like fome great Eclipſe) ma-
whom our Age ſaw nothing more Memorable : ny Years after. How happy were it for Venice, if
What clearnefs of Judgment, what ſweetneſs of as ſhe is every Year Married to the Sea, ſo lhe
Stile, what gravity of Perſon, what grace of Car were once thoroughly eſpouſed to Chriſt. In the
riage was in that Man? Who ever ſaw him with mean time let me perſuade you to gratifie us at
out Reverence ? or heard him without Wonder? Home with the publication of that your exquifite
Soon after, left the World that famous and illumi- Polemical Diſcourſe ; whereto our Conference
nate Doctor, Francis Iunius, the glory of Leiden, with M. Alablaſter gave ſo happy an occaſion :
the other hope of the Church; the Oracle of Tex- You ſhall hereby clear many Truths, and fatisfie
tual and School-Divinity, rich in Languages, fub- all Readers : yea, I doubt not, but an Adverſary
و
not
504
Epiſtles upon different Subječts, &c.

(not too perverſe) ſhall acknowledge the Truths ſome idle Puppet in a Box, whereon to ſpend their
Vi&ory and Yours. It was wholſome Counſel of Devotion. Let their Wrack warn you : and let
a Father, that in the time of an Herefie every their Follies be entertained by you, with more
Man ſhould write. Perhaps, you complain of the Deteftation than Pity. I know your Honour too
Inundations of Francford, how many have been well to fear you: Your young Years have been
diſcourag'd from benefiting the World, by this fo graciouſly prevented with foveraign Antidotes of
conceit of Multitude ! Indeed we all write ; and Truth and Holy Inſtruction, that this Infection
while we write, crie out of number. How well deſpairs of prevailing. Your very Blood gives
might many bé (pared, even of thoſe that com- you argument of ſafety : yet good Counſel is not
plain of too many? whoſe importunate Babling unſeaſonable, even where Danger is not ſuſpect-
cloys the World, without uſe.
ed. For God's ſake, my Lord, whatſoever you
2012
gain, loſe nothing of the Truth ; remit nothing
of your Love and Piety to God; of your Favour
and Zeal to Religion. As fure as there is a God,
To my Lord, the Earl of Eſſex. you were trained up in the true knowledge of
him. If either Angel, or Devil, or Jeſuit ſhould
EPIS T. VI.
ſuggeſt the contrary, ſend him away with defi-
alguse
Sino
booth ance. There you ſee and hear every Day, the
Advice for his Travels. atelio true Mother and the feigned, ſtriving and plead-
Sada toying for the living Child. The true Prince of Peace
Y Lord, both my Duty and Promiſe make hath paft Sentence from Heaven, on our fide. Do
Letters your Debt; , if neither of
as to a Doubtor Motion
theſe, my thirſt of your good. You ſhall never but of Irrefolution. Abandon thoſe from your Table
need good Counſel ; moft in Travel : Then are and Salt, whom your own and others Experience
both our Dangers greater, and our Hopes.
ſhall deſcry dangerous : Thoſe Serpents are full
I need not to tell you the Eyes of the World of Inſinuations But, of all, thoſe of your own
are much upon you, fór your own ſake, for your Country; which are ſo much the more pernici-
Fathers : only let your Eyes be upon it again, to
ous, by how much they have more colour of pri-
obſerve it, to ſatisfie it, and in ſome caſes to con- viledge of intireneſs. Religion is the greateſt
temn it. As your Graces, ſo your Weakneſſes
, care : Advices for Carriage, and Improvement of
will be the ſooner ſpied, by how much you are Travel, challenge the next place. I need not
more noted. The higher any Building is, the counſel you to keep your ſtate with affability;
more it requires exquiſite proportion : which in and ſo to manage your ſelf, as that your
Courteſie
ſome low and rude Piles, is needleſs. If your may be more viſible than your Greatneſs. Nature
Vertues ſhall be eminent like your Fathers, you hath taught you this ; and hath ſecretly propaga-
cannot ſo hide your ſelf, but the World will ſee ted it from your Father : who by his ſweetnefs of
you, and force upon you Applauſe and Admira- Diſpoſition, won as many Hearts, as by his Va-
tion in ſpite of Modeſty : but if you fhall come lour and Munificence. I rather tell you, that a
ſhort in theſe, your Father's Perfection ſhall be good Nature hath betrayed many; who looking
your Blemiſh. Think, now, that more Eyes are for that in others, which they found in them
upon you, than at Home of Foreigners ; of ſelves, have at laſt complained of their own Cre-
your own : theirs to obſerve, ours to exped. For, dulity, and others Deceit
. Truft not Strangers
now we account you in the School of Wiſdom: too much, with your Counſel, with your Perſon :
whence if you return not better, you ſhall worſe; and in your greateſt Familiarities, have an Eye to
with the loſs of your time, of our hopes. For, i their common Diſpoſition, and Infirmities. Thoſe
know not how natural it is to us to look for alte- Natures wherewith you converſe, are ſubject to
ration in Travel ; and, with the change of Air
and Diſpleafure, and violent in purſuit of ſmall Indig-
Land, to preſuppoſe a change in the Perſon. Now nities. Yeſterday heard I named, from no un-
you are (thro' both your Years and Travel) in the faithful Report, a French Courtier, that in ſingle
Forge of your Hopes. We all look (not without Combat hath ſent eighteen Souls from the Field
Deſire and Apprecation) in what ſhape you will to their Place : yet he ever as the Patient in the
come forth. Think it not enough, that you ſee, or Quarrel ; and for this mentioned with more than
can fay you have ſeen ſtrange things of Nature, or excuſe: I cenſure not how juſtly. This is others
Event: it is a vain and dead Travel, that reſts in care: Only hence I argue the Rifeneſs of Un
the Eye, or the Tongue. All is but loft, unlefs kindneſs taken, and purſued. You ſhall fee, that
your buſie Mind ſhall from the Body that it fees, the Soil is not ſo diverſe, as the Inclination of
draw forth fome Quinteſſence of Obſervation, Perſons ; who in all Climates, though they differ
wherewith to inform, and inrich it felf. There in particulars, yet ſtill agree too well in common
is nothing can quit the coſt and labour of Travel, Faults. The Italian deep, cloſe, and crafty; the
but the gain of Wiſdom. How many have we French raſh; the German dull. One not forward
feen and
pitied, which have brought nothing from to offer Wrongs, but apprehenſive of a ſmall Wrong
Foreign countries, but miſhapen Cloaths, or ex-offered: another, prone either to take, or give
otical Geſtures, or new Games, or affected Lifp-them, but not uneaſie to remit: another, long
ings, or the Diſeaſes of the Place, or (which is in conceiving, long in retaining. What do I ex-
worſt) the Vices ? Theſe Men have at once wan-emplifie? There are long Catalogues of peculiar
dred from their Country, and from themſelves : Vices, that haunt ſpecial Places; which, if they
and fome of them (too eaſie to inſtance) have were not notoriouſly infamous, my Charity would
left God behind them; or perhaps, inſtead of him, ſerve me to particularize. It were pity there
have after a looſe and filthy Life, brought home ſhould be fewer Vertues, local and proper. There
are

Epiſtles upon different Subjects, &c.
505
are good uſes to be made of others Enormities; if to look aſide : but when I bent them upon the
no more, by them to correct our own: who loaths Place, and ſaw the number and need of the Peo-
Vice in another, is in good forwardneſs to leave ple, together with their Hunger and Applauſe,
it in himſelf
. The view of the Publick Calamities meeting with the Circumſtances of
God's ſtrange
and Diſorders of other Churches, ſhall beſt teachconveyance of this offer to me; I ſaw that was
you Thankfulneſs for the better ſtate of ours : But but as the Fowlers Feather to make me ftoop :
better uſe of their Virtues ; by how much it is and, contemning that reſpect of my felf, I fincere-
more excellent to know what we ſhould do, than ly acknowledged higher Motives of my yielding;
You muſt now look upon and reſolved I might not reſit. You are dear to
all things, not with the Eye of a Stranger only, me, as a Charge to a Paftor; If my pains to you
but of a Philoſopher, but of a Chriſtian ; which have not proved it, fufpect me : Yet I leave you.
accounts all Loſs, that is not reduced to Practice. God calls me to a greater Work : I muſt follow
It is a great Praiſe, that you are wiſer by the him : It were more eaſe to me, to live ſecretly
Contemplation of Foreign things ; but much hidden in that quiet obſcurity, as Saul amongſt
greater, that you are better.
the Stuff, than to be drawn out to the Eye of the
That you have ſeen Cities, and Courts, and World, to act ſo high a part before a thouſand
Alpes, and Rivers, can never yield you ſo found Witneſſes
. In this point, if I ſeem to negle&t you,
Comfort, as that you have look'd ſeriouſly into blame me not; I muſt neglect and forget my felf.
your
ſelf
. In vain do we affect all Foreign Know- I can but labour whereſoever I am. God knows
ledge, if we be not throughly acquainted at Home. how willingly I do that ; whether there or here.
Think much, and ſay little, eſpecially in occa I ſhall Dig, and Delve, and Plant, in what Ground
fions of Diſpraiſe : wherein, both a little is enough, ſoever my Maſter ſets me. If he take me to a
and oft-times any thing is too much. You cannot larger Field, complain you not of loſs, while the
inquire too much : that which in us Inferiours Church may gain. But you are mine own Charge.
would be cenſured for dangerous Curioſity, in No wiſe Father neglects his own, in compaflion
your Greatneſs ſhall be conſtrued as a commenda- of the greater Need of others : yet conſider, that
ble deſire of Knowledge. Ask ftill after Men of even careful Parents, when the Prince commands,
greateſt Parts and Reputation: and where you leave their Families, and go to warfare. What if
find Fame no Liar, note and reſpect them. Make God hath called me to Heaven ; would you have
choice of thoſe for Converſation, which either in grudged my departure ? Imagine I am there, where
preſent, or in hope are Eminent: and when you I ſhall be ; although the caſe be not to you alto-
meet with Excellencies in any Faculty, leave not gether ſo hopeleſs : for, now I may hear of you,
without ſome gain of Knowledge. What are o viſit you, renew my holy Counſels, and be mutu-
ther Graces to you, if you only admire them; ally comforted from you ; there, none of theſe.
not imitate, not appropriate them? Lo, your He that will once tranſpoſe me from Earth to
Equals in time grow up happily in the College (ſo Heaven, hath now choſen to tranſpoſe me from
I may term it) of our young and hopeful Court, one piece of Earth to another: what is here wor-
which you have left; and above all, that gracious thy of your Sorrow, worthy of Complaint? That
Preſident of Worthineſs and Perfection : whom ſhould be for my own good; this ſhall be for the
while in all other things you ſerve, you may with good of many. If your experience have taught
out reproof emulate for Learning, Vertue, Piety. you that my Labours do promiſe Profit ; obtain
My felf am witneſs of their Progreſs ; which I do of your ſelf to deny your ſelf ſo much, as to re-
joyfully gratulate to the ſucceeding Age. Beware, joyce that the loſs of a few ſhould be the advan-
left their Diligence ſhould out-ſtrip you, and up- tage of ſo many Souls. Though, why do I ſpeak
braid you with that ancient check, of going far and of Loſs ? I ſpeak that as your Fear, not
my own :
faring worſe.
and your Affection cauſeth that Fear, rather than
I am bold and buſie in counſelling: you a the occaſion.
bound with better Monitors; and the beſt you The God of the Harveſt ſhall ſend you a La-
carry about, I hope, in your own Boſom. Tho' bourer, more able, as careful : That is my Prayer,
theſe ſhould be needleſs, yet they argue my hum- and Hope, and ſhall be my Joy. I dare not leave
ble Affection, and diſcharge my Dury. My Pray- you, but in this expectation, this aſſurance. What-
ers are better than my Counſels ; both of them ever become of me, it ſhall be my greateſt Com-
hearty and unfeigned for your good. God guide fort to hear you commend your Change ; and to
and return you ſafe, from a Journey not more ſee your happy Progreſs in thoſe ways I have both
happy and proſperous than I wiſh it.
ſhewed you, and beaten. So ſhall we meet in the
end, and never part.
ز
To Sir Robert Drury, and his Lady.
Written to Mr. 7. B. and Dedicated to
EPIS T. VII.
my Father, Mr. 7. Hall.
Concerning my removal from them.
EPIS T. VIII.
W
CITH how unwilling a Heart I leave you,
Againſt the Fear of Death.
he knows that ſearches the Heart: Nei-
ther durfte ingo, but that I fenfibly fee his hand Y nu Man that doth not
. Beſides the Pain
,
tency betrayed me at firſt ; and drew mine Eyes Nature ſhrinks at the thought of parting. If you
SITET
would
506
Epiſtles upon different Subjects, &c.

ز
would learn the Remedy, know the Cauſe ; for ther over-whelm than fatisfie. Take but defes
that ſhe is Ignorant and Faithleſs
. She would not and I dare promiſe you ſecurity.
be Cowardly, if ſhe were not Foolish. Our fear
is froin Doubt, and our Doubt is from Unbelief;
and whence is our Unbelief, but chiefly from Ig-
To Sir Robert Darey
norance? She knows not what good is elfewhere:
ſhe believes not her part in it. Get once true
EPIS T. IX.
Knowledge and true Faith, your Fear ſhall vanilh
alone. Aſſurance of Heavenly things, makes us The eſtate of a true, but weak Chriftum.
willing to part with Earthly. He cannot contemn
this Life,that knows not the other. If you would de F you ask how I fare: Sometimes no Man
ſpiſe Earth therefore,think of Heaven. If you would better ; and, if the Fault were not mine own,
have Death eaſie, think of that glorious Life that always. Not that I can command Health,
follows it. Certainly, if we can endure Pain for and bid the World fimile when I lift. How peſti-
Health ; much more ſhould we abide a few Pangs ble
is it for a Man to be happy without theſe ; yeas
for Glory.
in ſpight of them? Theſe things can neither aug-
Think how fondly we fear a vanquiſh'd Enemy. ment, nor impair thoſe Comforts that come from
Lo, Chriſt hath triumph'd over Death: he bleed above. What uſe, what figho is there of the Stars,
erh and gaſpeth under us : and yet we tremble. when the Sun Shines ? then only can I find my
It is enough to us, that Chriſt died : neither would ſelf happy, when (over-looking theſe Earthly
he have died, but that we might die with Safery things I can ferch my Joy from Heaven. I teſt
and Pleaſure.
him that knows it, the Contentments that Earth
Think that Death is neceſſarily annexed to Na- can afford her beſt Favourites are weak, imperfect,
ture : We are for a time, on condition that we changeable, momentany; and ſuch, as ever end
Thall not be ; we receive Life, but upon the terms in Complaint. We forrow that we had them;
of re-delivery. Neceflity makes fome things eaſie; and, while we have them, we dare not truſt
as it uſually makes eaſie things dificult. "It is a chem: Thoſe from above are full, and conſtant.
fond Injuſtice to embrace the Covenant, and ſhrink Whar an Heaven do I feel in my ſelf
, when (af-
at the Condition.
ter many Traverſes of Meditation) I find in my
Think, there is but one common Road to all Heart a feeling poſſeffion of my God! When I
Fleſh: There are no By-paths of any fairer or
can walk, and converſe with the God of Heaven,
nearer way; no, not for Princès. Even company nor without an openneſs of Heart and Familiari-
abateth Miſeries : and the commonnefs of an Evil ty: When my Soul hath caught faſt, and ſenſible
makes it leſs fearful. What Worlds of Men are hold of my Saviour ; and either pulls him down
gone before us ; yea, how many thouſands out to it felf, or rather lifts up it felf to him; and can
of one Field ? How many Crowns and Scepters and dare ſecretly avouch, I know whom I have
lie piled up at the Gates of Death, which their believed: When I can look upon all this inferior
Owners have left there, as ſpoils to the Conque- Creation, with the Eyes of a Stranger, and am
ror ? Have we been at fo many Graves, and fo tranſported to my Home in my thoughts ; ſolacing
oft feen our felves die in our Friends; and do my ſelf in the view and Meditation of my future
we ſhrick when our Courſe cometh ? Imagine Glory, and that preſent of the Saints: When I ſee
you alone were exempted from the common Law wherefore I was made, and my Conſcience tells
of Mankind, or were condemned to Methuſelah's me I have done that for which I came ; done it,
Age ; aſſure your ſelf, Death is not now fo fear- not ſo as I can boaſt, but ſo as it is accepted;
ful, as your Life would then be weariſome. while my Weakneſſes are pardoned, and my Acts
Think not fo much what Death is, as from meaſured by my Defires, and my Defires by their
whom he comes, and for what. We receive even Sincerity: Laſtly, when I can find my ſelf (upon
homely Meſſengers from great Perſons; not with Holy Reſolution) made firm and ſquare, fit to en-
out reſpect to their Maſters: And what matters it tertain all Events; the Good with moderate re-
who he be, ſo he bring us good News ? What gard, the Evil with courage and patience, both
News can be better than this, That God fends for with Thanks; ſtrongly ſettled to good Purpoſes,
you, to take poſſeſſion of a Kingdom ? Let them conſtant and chearful in Devotion; and in a word,
fear Death, which know him but as a purſuivant ready for God, yea, full of God. Sometimes I
ſent from Hell; whom their Conſcience accuſech can be thus, and pity the poor and miſerable Prof-
of a Life wilfully filthy; and binds over fecretly to perity of the Godlefs; and laugh at their Months
Condemnation: We know whither we are going, of Vanity, and ſorrow at my own : But then again
and whom we have believed : Let us paſs on chear- (for why ſhould I ſhame to confeſs it?) the World
fully, thorough theſe black Gates unto our Glory. thruſts it felf betwixt me and Heaven; and,
Laſtly, Know that our Improvidence only adds his dark and indigeſted Parts, eclipſeth that light
Terror unto Death. Think of Death, and you which ſhined to my Soul. Now, à ſenſeleſs dul-
ſhall not fear it : Do you not fee, that even Bears nefs overtakes me, and befots me; my zeal to De-
and Tygers ſeem not terrible to thoſe that live votion is little, my joy none at all: God's Face is
with them? How have wě ſeen their Keepers hid and I am troubled. Then I begin to compare
ſport with them, when the Beholders durſt ſcarce my ſelf with others, and think; Are all Men thus
truſt their Chain ? Be acquainted with Death: blockiſh and earthen? or am I alone worſe than
tho' he look grim upon you at firſt, you ſhall the reſt, and fingular in my Wretchedneſs ? Now
find him (yea you ſhall make him) a good Com- I carry my Carcaſs up and down careleſly, and
panion. Familiarity cannot ſtand with Fear. Theſe (as dead Bodies rubbed, without heat) I do in vain
are Receipts énow. Too much fore doth ra- force upon my ſelf Delights, which others laughi

Epiſtles upon different Subjects, &c.
507
at: I endeavour my wonted Work, but without is worſt) great Charges can hardly be plauſibly
an Heart ; there is nothing is not tedious to me, weilded, without ſome indirect Policies. Alas!
no not my ſelf.
their Priviledges cannot countervail their Toils
Thus I am, till I ſingle my ſelf out alone, to Weary Days, and reſtleſs Nights, ſhort Lives and
him that alone can revive me: I reaſon with my long Cares, weak Bodies and unquiet Minds, at-
felf, and confer with him ; I chide my ſelf, and tend lightly on Greatneſs. Either Clients break
intreat him: and after ſome Spiritual Speeches in their Sleep in the Morning, or the Intention of
terchanged, I renew my Familiarity with him ; their Mind drives it off from the firſt Watch. Ei
and he the Tokens of his Love to me. Lo, then ther Suits or Complaints thruſt themſelves into
I live again, and applaud my ſelf in this Happi- their Recreations; and Packquets of Letters intera
neſs, and wiſh it might ever continue, and think rupt their Meals
. It is ever Term with them,
bafely of the World in compariſon of it. Thus I without Vacation. Their Buſineſſes admit no
hold on, riſing and falling; neither know, whe-Night, no Holiday : Lo, your privacy frees you
ther I ſhould more praiſe God for thus much fruiti- from all this, and whatever other glorious miſery
on of him, or blame my ſelf for my inconſtancy There you may ſleep, and eat, and honeſtly diſ-
in Good; more rejoyce, that ſometimes I am well, port, and enjoy your ſelf, and command both
or grieve that I am not ſo always. I ſtrive, and your Praiſes and others. And while you are Hap-
wiſh, rather than hope, for better. This is our py, you live out of the reach of Envy; unleſs
Warfare ; we may not look to triumph always; my ſelf fend that Gueſt thither: which I ſhould
we muſt ſmart ſometimes, and complain ; and juſtly condemn as the Fault of my Love.
then again rejoyce that we can complain; and No Man offers to undermine you, none to dil-
grieve that we can rejoyce no more, and that we grace you : you could not want theſe inconvenis
can grieve no more. Our Hope is, if we be patiences Abroad. Yea, let a Man live in the open
ent, we ſhall once be conſtant.
World, but as a looker on, he ſhall be ſure not to
want abundance of Vexations. An ill Mind holds
it an eaſie Torment, to live in continual fight of
Evil ; if not rather a Pleaſure : but, to the well
To Sir Edmund Bacon.
diſpoſed, it is next to Hell. Certainly, to live a-
mong Toads and Serpents, is a Paradiſe to this.
EPIS T. X.
One jeſts pleaſantly with his Maker : another
makes himſelf ſport with Scripture. One fills his
Of the benefit of Retiredneſs and Secrecy. Mouth with Oaths of Sound: another (coffs at
the Religious. One ſpeaks Villany; another laughs
Uſpect (if you can) that, becauſe now many at it; a third defends it. One makes himſelf a
cold Winds blow betwixt us, my Affection Swine, another a Devil : Who (that is not all
can be cooler to you. True love is like a ſtrong Earth) can endure this? Who cannot wiſh him-
Stream, which the further it is from the Head, ſelf rather a defolate Hermit, or a cloſe Priſoner ?
runs with more violence. The thoughts of thoſe Every Evil we fee, doth either vex, or infect us.
Pleaſures I was wont to find in your Preſence, Your Retiredneſs avoids this ; yet ſo, as it equal-
were never ſo delightful, as now when I am bar- ly eſcapes all the Evils of Solitarineſs
. You are
red from renewing them. I wiſh me with you ; full of Friends ; whoſe Society, intermixed with
yea (if I could or might wiſh to change) I ſhould your cloſeneſs, makes you to want little of Pub-
wiſh me your ſelf. To live hidden, was never lick. The Deſert is too wild, the City too po
but fafe, and pleaſant ; but now, ſo much better, pulous: the Country is only fit for reſt. "I know,
as the World is worſe. It is a happineſs, not to there want not ſome obſcure Corners, ſo haunted
be a Witneſs of the miſchief of the time, which with dulneſs, that as they yield no outward un-
it is hard to ſee, and be guiltleſs. Your philoſo-quietneſs, ſo no inward contentment. Yours is
phical Cell is a ſafe ſhelter from Tumults, from none of thoſe ; but ſuch as ſtrives rather with the
Vices, from Diſcontentments.
Pleaſure of it, to requite the Solitarineſs. The
Beſides that lively, honeſt, and manly Pleaſure, Court is for Honour, the City for Gain, the
which ariſes from the gain of Knowledge in the Country for Quietneſs ; a Blefling that need not
deep Myſteries of Nature ; how eaſie is it in that in the judgment of the wiſeft) yield to the o-
place to live free from the common Cares, from ther two. Yea, how many have we known, that
the infe&ion of common Evils! Whether the Spa- have nothing but a Coat of Thatch to hide them
niard gain or ſave by his Peace, and how he keeps from Heaven, yet have pitied the careful Pomp
it ; and whether it were ſafer for the States to lay of the Mighty ? How much more may thoſe which
down Arms, and be at once ſtill and free; Whe- have full Hands and quiet Hearts, pity them both ?
ther the Emperors Truce with the Turk were ho- I do not ſo much praiſe you in this, as wonder at
nourable and ſeaſonable ; and whether Venice have you. I know many upon whom the Conſcience
won or loſt by her late Jars ; are Thoughts that of their wants forces a neceſſary obſcuritywho
dare not look in at thoſe Doors.
if they can ſteal a Vertue out of a neceſſity, it is
Who is envied, and who pitied at Court; Who well, but, I no where know fo excellent Parts
buys Hopes and Kindneſs deareſt ; who lays ſecret ſhrouded in ſuch willing ſecrecy. The World
Mines to blow up another, that himſelf may ſuc- knows you, and wants you ; and yet you are vo-
ceed,can never trouble you : Theſe Cares dare not luntarily hid. Love your ſelf ſtill; and make much
enter into that Sanctuary of Peace. Thence you of this ſhadow, until our common Mother call
can ſee how all that live publick are toſſed in you forth to her neceſſary Service, and charge
theſe Waves, and pity them. For, great Places you to neglect your ſelf, to pleaſure her. Which
have ſeldom ſafe and eaſie Entrances : and (which once done, you know where to find Peace. Whe-
SEITE 2
ther
Suured
508
Epiſtles upon different Subjects, &c.

ther others applaud you, I am fure, you ſhall your able Hands, that never brake any, whom their
ſelf: and I ſhall ſtill magnifie you, and (what I Sins bruiſed; never bruiſed any, whom Tempra-
can) imitate you.
tions have bowed. You are but Flax; and your
beſt is not a flame, but an obſcure ſmoak of Grace :
Lo, here his Spirit is as a ſoft Wind, not as cold
Water; he will kindle, will never quench you.
To my Siſter Mrs. Prinſley
. The ſorrow you want, is his Gift : take heed left
while you vex your ſelf with diſlike of the mea-
EPIST. XI.
lure, you grudge at the Giver. Beggars may not
chuſe. This Portion he hath vouchſafed to give
of the Sorrow not to be repented of.
you; if you have any it is more than he was bound
to beſtow : yet you ſay, What no more? as if
YT is ſeldom ſeen, that a filent Grief ſpeeds you took it unkindly, chat he is no more liberal.
well: for either a Man muſt have ſtrong Hands Even theſe Holy diſcontentments are dangerous.
of Reſolution to ſtrangle it in his Boſom; or elſe Deſire more (ſo much as you can) but repine
it drives him to ſome ſecret miſchief : whereas not, when you do not attain. Defire, but ſo as
Sorrow revealed is half remedied, and ever abates you be free from impatience, free from unthank-
in the uttering. Your Grief was wiſely diſcloſed ; fulneſs : Thoſe that have tried, can ſay how diffi-
and ſhall be as ſtrangely anſwered. I am glad of cult it is to complain, with due reſervation of
your Sorrow; and ſhould weep for you, if you Thanks. Neither know I whether is worſe, To
did not thus mourn. Your Sorrow is, that you long for good things impatiently, or not at all to
cannot enough grieve for your Sins. Let me tell deſire them. The fault of your forrow is rather
you, that the Angels themſelves fing at this La- in your Conceit, than in it felf. And, if indeed
mentation ; neither doth the Earth
afford any ſo you mourn not enough, ſtay but Gods leiſure and
ſweet Mufick in the Ears of God. This Heavineſs your Eyes ſhall run over with Tears. How many
is che way to Joy. Worldly Sorrow is worthy of do you ſee ſport with their Sins, ye, brag of them?
Pity, becauſe it leadeth to Death: but this de- How many that ſhould die for want of paſtime, if
ſerves nothing but Envy and Gratulation. If thoſe they might not fin freely, and more freely talk of
Tears were common, Hell would not fo enlarge it? What a Saint are you to theſe, that can droop
it ſelf. Never Sin, repented of, was puniſhed : under the memory of the frailty of Youth, and
and never any thus mourned, and repented not. never think you have ſpent enow Tears! Yet
Lo you have done that, which you grieve you ſo I encourage you in what you have, as one that
have not done. That good God, whoſe Act is perſwades you not to deſiſt from fuing for more.
his Will, accounts of our Will, as our Deed. If It is good to be covetous of Grace, and to have
he required Sorrow proportionable to the heinouſ- our Deſires herein enlarged with our Receipts.
neſs of our Sins, there were no end of mourn- Weep ſtill, and ſtill deſire to weep: but let your
ing. Now his Mercy regards not ſo much the Tears be as the Rain in the Sun-line; comfort-
Meaſure, as the Truth of it ; and accounts us to able and hopeful : and let not your longing favour
have that which we complain to want. I never of Murmur, or Diſtruſt. Theſe Tears are reſerv-
knew any truly Penitent, which in the depth of ed; this Hunger ſhall be ſatisfied ; this Sorrow
his Remorſe, was afraid of ſorrowing too much; ſhall be comforted. There is nothing betwixt God
nor any Un-repentant, which wilh'd to forrow and you, but Time. Preſcribe not to his Wiſdom:
more. Yea, let me tell you, that this Sorrow is haften not his Mercy. His Grace is enough for
better and more than that deep Heavineſs for Sin, you: his Glory ſhall be more than enough.
which you defire. Many have been vexed with an
extream remorſe for fome Sin, from the gripes
of a galled Conſcience, which yet never
came
ololi TISOY
where true Repentance grew ; in whom the Con moita To Mr. Samuel Sotheby.
ſcience plays at once the Accuſer, Witneſs, Judge,
torta
Tormentor : but an earneſt Grief, for the want of the older EPIST. XII.
Grief, was never found in any but a gracious 9 სეფს
Heart. You are happy, and complain. Tell me, A Preface to his Relation of the Ruſſian Affairs.
I beſeech you; This forrow which you mourn to
want, is it a Grace of the Spirit of God; or not? TRavel perfecteth Wiſdom; and Obſervation
, ? ,
gives Perfection to Travel : Without which
O how happy is it to grieve for want of Grace! a Man may pleaſe his Eyes, not feed his Brain;
'The God of all Truth and Bleſſedneſs hath ſaid, and, after much Earth meaſur'd, ſhall return with
Bleſſed are thoſe that hunger and thirſt after righteoufueſs; a weary Body, and an empty Mind. Home is
and with the ſame Breath, Blefjed are they that more ſafe, more pleaſant, but leſs fruitful of Ex-
morern, for they fall be comforted. You ſay, you perience : But to a Mind not working and dif-
mourn, Chriſt faith, you are bleiſed: you ſay, curſive, all Heavens, all Earths are alike. And,
you mourn ; Chriſt ſaith, you ſhall be comforted. as the End of Travel is Obſervation, fo the End
Either now diſtruſt your Saviour, or elſe confeſs of Obfervation is the informing of others; For
your Happineſs, and with Patience expect his what is our Knowledge if ſmother'd in our felves,
promiſed Conſolation. What do you fear? you ſo as it is not known to more ? Such ſecret De-
fee others ftand like ſtrong Oaks, unſhaken, unre- light can content none but an envious Nature.
moved : : you are but a Reed, a feeble Plant, toffed You have breath'd many and cold Airs, gone far,
and bowed with every Wind, and with much agi- ſeen much, heard more, obſerv'd all. Theſe
cation bruiſed ; Lo, you are in tender and favour- Two Years you have fpent in Imitation of Ne-
buchadnezzar's

Epiſtles upon different Subjects, &c.
509
buchadnezzar's Seven, converſing with ſuch Crea- our gracious King, the Compaffion of an Ho
tures as Paul fought with at Epheſus. Alas! what nourable Counſellor, the Love of a true Friend,
a Face; yea, what a Back of a Church have you and (which wrought all, and ſet all on work)
ſeen? What Manners ? What People ? Amongſt the Grace of our good God, ſhall now looſe thoſe
whom ignorant Superſtition ftrives with cloſe Bonds, and give a glad Welcome to his Liberty,
Atheiſm, Treachery with Cruelty, one Devil and a willing Farewel to his Diſtreſs. He ſhall
with another ; while Truth and Virtue do not fo (I hope) live to acknowledge this; in the mean
much as give any Challenge of Reſiſtance. Re- time, I do for him. Thoſe Ruſſian Affairs are not
turning once to our England after this Experience, more worthy of your Records, than your Love to
I imagin’d you doubted whether you were on this Friend is worthy of miné : For neither could
Earth or in Heaven. Now then (if you will hear this large Sea drown or quench it, nor Time and
me, whom you were wont) as you have obſerv'd Abſence (which are wont to breed a lingring
what you have ſeen, and written what you have Conſumption of Friendſhip) abate the Heat of
obſerv'd; ſo publiſh what you have written : It that Affection which his Kindneſs bred, Religion
ſhall be a grateful Labour to Us, to Pofterity. nouriſh'd. Both Rareneſs and Worth fhall com-
I am deceiv d, if the Fickleneſs of the Ruſſian State mend this True Love ; which (to ſay true) hath
have not yielded more Memorable Matter of Hi-been now long out of faſhion : Never Times
ſtory than any other in our Age, or, perhaps, yielded more Love; but, not more ſubtle : For
many Centuries of our Predeceſſors. How ſhall every Man loves himſelf in another, loves the
I think, but that God ſent you thither before Eſtate in the Perſon : Hope of Advantage is the
theſe Broils, to be the Witneſs, the Regiſter, of Loadſtone that draws the Iron Hearts of Men;
fo famous Mutations? He loves to have thoſe not Virtue, not Deſert. No Age afforded more
juft Evils, which he doth in one Part of the World, Paraſites, fewer Friends ; The moſt are friendly
known to the whole ; and thoſe Evils which Men in Sight, ſerviceable in Expectation, hollow in
do in the Night of their Secrecy, brought forth into Love, cruftleſs in Experience. Yet now Buchinski,
the Theatre of the World ; that the Evil of Men's fee and confefs thou haft found one Friend, which
Sin being compar'd with the Evil of his Puniſhment, hath made thee many: on whom, while thou
may juſtify his Proceedings, and condemn theirs. beſtoweſt much Favour, thou haſt loft none.
Your Work fhall thus honour him, beſides your Se- I cannot but think how welcome Liberty (which,
cond Service in the Benefit of the Church.For while tho late, yet now at laſt hath look'd back upon
you diſcourſe of the open Tyranny of that Ruſſian him) ſhall be to the Cell of his Aficion; when,
Nero, John Bafilius ; the more ſecret, no leſs ſmiling upon him, ſhe ſhall lead him by the Hand,
bloody, Plots of Boris ; the ill Succeſs of a ſtoln and (like another Angel) open the Iron Gates of
Crown, tho’ ſet upon the Head of an harmleſs his miſerable Captivity, and (from thoſe hard Pre-
Son; the bold Attempts and Miſerable End of a staves and favage Chriſtians) carry him
by the Hair
falſe, yet aſpiring, Challenge; the Perfidiouſneſs of the Head into this Paradiſe of God. In the
of a Servile People, unworthy of better Governors; mean time, I have written to him as I could, in
the Miſcarriage of Wicked Governors, unworthy a known Language, with an unknown Hand;
of better Subjects ; the unjuſt Uſurpations of that my poor Letters of Gratulation might ſerve
Men, juſt (tho' late) Revenges of God, Cruelty as humble Attendants to greater.
rewarded with Blood, wrong Claims with Over- For your Work, I wiſh it but ſuch glad Enter-
throw, Treachery with Bondage ; the Reader, tainment as the Profit, yea, the Delight of it, de-
with ſome ſecret Horror, ſhall draw in Delight, ſerves; and fear nothing, but that this long De-
and, with Delight, Inſtruction: Neither know lay of Publication will make it ſcarce News. We
I any Relation whence he ſhall take out a more are all grown At benians, and account a ſtrange
eaſy Leſſon of Juſtice, of Loyalty, of Thankful- Report like to a Fiſh and a Gueſt. Thoſe Eyes
neſs.
and Hands ſtay'd it which might do it beſt. I can-
But, above all, let the World fee and commiſe- not blame you, if you think it more honour'd by
rate the hard Eſtate of that worthy and noble the Stay of his gracious Peruſal, than it could be
Secretary, Buchinsky. Poor Gentleman! his Diſtreſs by the early Acceptation of the World : Even the
re-calls ever to my Thoughts Æſop's Stork taken Caft Garments of Princes are precious. Others
amongſt the Cranes : He now nouriſhes his Hair, have in part prevented you; whoſe Labours to
under the Diſpleaſure of a Foreign Prince; at yours, are but as an Eccho to a long period ; by
once in Durance and Baniſhment. He ſerved whom we hear the laſt found of theſe Stirs, ig-
an ill Mafter ; but, with an honeſt Heart, with norant of the beginning. They give us but a
clean Hands. The Maſter's Injuſtice doth no Tafte in their Hand : You lead us to the open
more infect a good Servant, than the Truth of Fountain. Let the Reader give you but as much
the Servant can juſtify his ill Mafter. A bad Work- Thank as you give him Satisfaction , you ſhall
man may uſe a good Inſtrument : And oft-times a fhall deſire no more.
clean Napkin wipeth a foul Mouth. It joys me yet Finally, God give us much good Uſe, as Know-
to think, that his Piery, as it ever held Friendſhip ledge of his Judgments; the World, Help of your
in Heaven, fo now it wins him Friends in this Labours; your Self, Encouragement ; Bucbinski,
our other World: Lo, even from our Iſland un- Liberty.
expected Deliverance takes a long Flight, and
JO
Ono storia avila
bleſſech him beyond Hope ; yea, rather from
doom doorbrusy
Heaven by us. That God whom he ſerves, will
not modis
be known to thoſe rude, and ſcarce human, Chri- isbiy Hold 07
au o Bito
Via
ftians, for a Protector of Innocence, a Favourer wolle
To
of Truth, a Rewarder of Piety: The Mercy of histor do motoriske
200
032
510
Epiſtles upon different Subjects, &c.

roves over all the World, and beyond it ? Tyranny
To Staniſlaus Buchinsky, late Secretary to may pare the Soul from the Body ; cannot confine
,
Demetrius, Emp. of Ruſſia. Devotion, State, you do for neceffity : why not
no
as willingly, ſince you muſt do it? Do but ima-
Begine the other Cauſe ; and your caſe is the ſame
EPIS T. XIII.
with theirs which both have choſen, and delight
to keep cloſe; yet hating the Name of Priſoners,
of the Comfort of Impriſonment,
while they embrace the Condition. But, why do
I perſwade you, not to miſlike that, which I pray
TI
THE Knowledge that the Eye gives of the you may forſake ? I had rather you ſhould be no
Face alone, is ſhallow, uncertain, imper- Priſoner at all, than to be a chearful Priſoner up-
fect : For what is it to ſee the utmoſt Skin, or on neceffity. If the Doors be open, my Perfwa-
Favour of the Viſage, changeable with Diſeaſe, fion ſhall not hold you in. Rather our Prayers
changeable with Pallion? The Ear (methinks) hall open thoſe Doors, and fetch you forth in-
doth both moſt clearly diſcloſe the Minds of to this common Liberty of Men; which alſo hath
others, and knit them faſter to ours; which, as it is not a little (though an inferiour) Contentment.
the Senſe of Diſcipline, fo of Friendſhip, com- For, how pleaſant is it to theſe Senſes, by which
manding it even to the abſent, and in the preſent we
Men are wont to be led, to ſee and be ſeen,
cheriſhing it. This thing we have lately prov'd in to ſpeak to our Friends, and hear them ſpeak to
your ſelf, moſt noble Staniſlaus : nearer Examples us, to touch and kiſs the dear Hands of our Pa-
we might have had, better we could not. How rents, and with them at laſt to have our Eyes
many, how excellent things have we heard of you, cloſed ? Either this ſhall befal you ; or what
from our common Friend, though moſt yours, Hopes, what Pains (I add no more) hath this your
which have eaſily won our belief; our affećtions careful Friend loft ? and we, what Wiſhes, what
How oft, how honourable mention hath he made Conſultations ? It ſhall be ; I dare hope, yea be-
of your Name! How frequently, how fervently lieve it : Only thou our good God give ſuch end,
have we wiſh'd you both Safety and Liberty ! And as thou haſt done entrance into this Buſineſs; and
now, lo where the comes, as the Greeks ſay, ſo diſpoſe of theſe likely endeavours, that whom
eno un Xavñs, and viſits her forlorn Client. Altho I we love and honour abſent, we may at laft in pre-
would not doubt to ſay, that this outward durance ſent ſee and embrace.
of the Body hath ſeemed more harſh to the Be-
holders, than to your hele fire soul, in the great to my Father-in-Law, M. G. Wenyffe.
eft ftraits of the outward Man, flies over Seas and
Lands whether it liſteth; neither can, by any di-
ſtance of Place, nor ſwelling of Waves, nor
EPIS T. XIV.
heighth of Mountains, nor violence of Enemies,
nor ſtrong Bars, nor Walls, nor Guards, be re-
Exciting to Chriſtian Clearfulness.
ftrained from what Place it ſelf hath choſen. Lo, bo
that enjoys God, enjoys it ſelf and his Friends ; VOU complain of Dulneſs; a common Dif-
and ſo feeds it ſelf with the Pleaſure of enjoying eaſe, and incident to the beſt Minds, and
them, that it eaſily either forgets or contemns all ſuch as can moſt contemn Vanities. For, the
other things. It is no Paradox, to ſay, that A true Worlding hunts after nothing but Mirth;
wiſe Chriſtian cannot be Impriſoned, cannot be Baniſhed : neither cares how lawleſs his ſport be, ſo it be
He is ever at Home, ever free. For, both his Li- pleaſant : he feigns to himſelf falſe Delights, when
berty is within him, and his Home is univerſal. he wants : and if he can paſs the time, and chaſe
And what is it, I beſeech you (for you have tried) away Melancholy, he thinks his Day ſpent happily.
that makes a Priſon? Is it ſtraitneſs of Walls? And thus it muſt needs be ; while the world is his
Then you have as many Fellows, as there are Men. God, his Devotion can be but his Pleaſure: where-
For how is the Soul of every Man pent within as the mortified Soul hath learned to fcorn theſe
theſe Clay Walls of the Body, more cloſe, more frivolous and finful joys; and affects either ſolid
obſcure! Whence ſhe may look oft, thorough the Delights, or none; and had rather be dull for
Grates of her buſie Thoughts; but, is never re want of Mirth, than tranſported with wanton
leaſed in Subſtance, till that God, who gave us Pleaſures. When the World, like an important
our Mittimus into this Goal, give us our Delivery, Minſtrel, thruſts it ſelf into his Chamber, and
with Return ye Sons of Adam: Thus either all Men offers him Mufick, unfought ; if he vouchſafe it
are Priſoners or you ate none.Is it Reſtraint ? How the hearing, it is the higheſt Favour he dare, or
many ( eſpecially of that other Sex in thoſe your can yield: He rewards it not, he commends it
Eaſtern Parts) Chamber up themſelves, for ſtate ; not : Yea, he ſecretly loaths thoſe harſh and jar-
ſo as they neither ſee the Sun, nor others them ring Notes, and rejects them. For, he finds a
How many ſuperſtitious Men, for Devotion ; how better Conſort within, betwixt God and himſelf,
many obſcure Aglai, for Eaſe and Careleſneſs, when he hath a little tuned his Heart with Medi-
keep themſelves in their own Cottage, in their tation. To ſpeak fully, the World is like an ill
own Village ; and never walk forth ſo much as to Fool in a Play: the Chriſtian is a judicious Spe-
the neighbour Towns ? And what is your Ruſſia atator, which thinks thoſe Jeſts too groſs to be
to all her Inhabitants, but a large Priſon, a wide laugh'd at; and therefore entertains that with
Galley? yea what other is the World to us? How Scorn, which others with Applauſe. Yet in truth,
can he complain of ſtraitneſs, or reſtraint, that we ſin, if we rejoyce not: there is not more er-
ror

Epiſtles upon different Subjects, &c.
511
ror in falſe Mirth, than in unjuſt Heavineſs. If gate your Sorrow, by bearing part ; wherein,
Worldlings offend, that they laugh, when they would God my Burden could be your eaſe. Every
fhould mourn; we ſhall offend no leſs, if we droop thing elſe is leſs, when it is divided ; and then is
in cauſe of Chearfulneſs. Shall we envy, or ſcorn, beft, after Tears, to give Counſel : yet, in thefe
to fee one joy in red and white Droſs, another in Thoughts I am not a little ftraitned. Before you
a vain Title; one in a dainty Diſh, another in a have digefted Grief, Advice comes too early; too
Jeſt; one in a Book, another in a Friend; one in late, when you have digefted it. Before, it was
a Kite, another in a Dog; while we enjoy the unſeafonable ; after, would be fuperfluous : Before,
God of Heaven, and are ſorrowful ? What dull it could not benefit you ; after, it may hurt you,
Metal is this we are made of? We have the Foun- by rubbing up a skinned Sore afreſh. It is as
tain of Joy, and yet complain of Heavineſs. Is hard to chooſe the feaſon for Counſel, as to give
there any joy without God ? Certainly, if Joy it: and that feaſon is, after the firſt digeſtion of
be good, and all Goodneſs be from him : whence Sorrow; before the laft. If my Letters then meet
thould joy ariſe, but from him? And if he be the with the beſt opportunity, they ſhall pleaſe me,
Author of Joy, how are we Chriſtians, and re- and profit you: If not, yet I deferve Pardon, that
joyce not? What? do we freeze in the Fire, and I wilhed fo. You had but two Jewels, which you
farve at a Feaſt? Have we a good Conſcience, held precious; a Wife, and a Son: One was your
and yet pine and hang down the Head? When ſelf divided the other, your ſelf multiplied :
God hath made us happy, do we make our felves You have loft both, and well-near at once. The
miſerable ? When I ask my Heart David's Que- loſs of one caufed the other, and both of them
ftion, I know not whether I be more angry or your juft Grief. Such loſſes, when they come
alhamed at the anſwer, Wby art thou Sad my Soul ? | fingle aflict us; but when double, aftonih us ;
My Body, my Purſe, my Fame, my Friends, or and though they give advantage of Reſpite, would
perhaps none of thefe, only I am ſad, becauſe I almoſt over-whelm the beſt Patient. Lo, now is
am. And what if all theſe? what if more? when the Trial of our Manhood, yea, of our Chri-
I come to my better Wits. Have I a Father, an ftianity : You are now in the Lifts, fet upon by
Advocate, a Comforter, a Manſion in Heaven ? iwo of God's fierce Afflictions ; fhew now what
If both Earth and Hell conſpired to afflict me, Patience you have, what Fortitude. Wherefore
my Sorrow cannot countervail the cauſes of my Joy. have you gathered, and laid up all this time, but
Now I can challenge all Adverfaries ; and either for this brunt? Now bring forth all your holy
defie all Miſeries, or bid all Croſſes, yea Death ftore to light, and to ufe ; and approve to us in
it ſelf, welcome. Yet God doth not abridge us this difficulty, that you have all this while been a
of theſe Earthly Solaces, which dare weigh with Chriſtian in earneſt. I know, theſe events have
our Diſcontentments, and fometimes depreſs the not ſurpriſed you on a ſudden : you have fufpect-
Balance. His greater Light doth not extinguiſhed they might come ; you have put caſes if they
the leſs. If God had not thought them Bleffings, ſhould come. Things that are hazardous, may
he had not beſtowed them : And how are they be doubted: but certain things are, and muſt be
Bleſſings, if they delight us not? Books, Friends, expected. Providence abates Grief, and diſcoun-
Wine, Oyl, Health, Reputation, Competency, tenances a Crofs. Or, if your Affe&tions were fo
may give Occafions, but not Bounds, to our Re- ſtrong, that you durft not fore-think your Loſs ;
joycings. We may not make them God's Rivals, take it equally but as it falls. A wiſe Man and á
but his Spokes-men. In themſelves they are no- Chriſtian knows Death fo fatal to Nature, ſo or-
thing; but in God worth our Joy. Theſe may | dinary in event, fo gainful in the iſſue, that I
be uſed; yet ſo as they may be abſent without wonder he can for this either fear or grieve. Doth
diſtraction. Let theſe go; fo God alone be pre- God only lend us one another, and do we grudge
fent with us, it is enough. He were not God, if when he calls for his own? So I have ſeen ill
he were not All-fufficient. We have him, I ſpeak Debtors that borrow with Prayers, keep with
boldly; we have him in Feeling, in Faith, in Thanks, repay with Enmity. We miſtake our
Pledges, and earneſt ; yea, in Poffeffion. Why Tenure: we take that for Gift, which God intends
do we not enjoy him? Why do we not ſhake off for Loan; we are Tenants at Will, and think our
that ſenſeleſs Drowſineſs, which makes our Lives felves Owners
. Your Wife and Child are dead:
unpleaſant; and leave over all Heavineſs to thoſe Well
, they have done that for which they came.
that want God; to thoſe that either know him If they could not have died, it had been worthy
not, or know him diſpleaſed ?
of Wonder; not at all, that they are dead. If this
condition were proper only to our Families, and
Friends, or yet to our Climate alone; how un-
happy ſhould we ſeem to our Neighbours, to our
To M. W. R. Dedicated to M. Thomas felves! Now it is common, let us mourn that we
Burlz.
are Men. Lo, all Princes and Monarchs dance
with us in the ſame Ring : yea, what ſpeak I of
Earth? The God of Nature, the Saviour of Men,
EPIS T. XV.
hath trod the fame ſteps of Death ; and do we
Con'obatirns of immoderate Grief for the Death of Friends. think much to follow him ? How many Servants
have we known, that have thruſt themſelves be
Hile the ſtream of Sorrow runs full, I twixt their Maſter and Death; which have died,
know how vain it is to oppoſe Counſel. that their Maſter might not die : and ſhall we re
Påffions muſt have leiſure to digelt. Wiſdom pine to die with ours? How truly may we ſay of
doth not more moderate them, than Time. At this our David, Thou art worth ten thouſand of us ;
firft it was beſt to mourn with you, and to miti-yea, worth a World of Angels: yet he died, and
died
WI
512
Epiſtles upon different Subjects, &c.

died for us. Who would live, that knows his Sa-
viour died? who can be a Chriftian, and would
To Mr. 7. 4. Merchant.
not be like him? Who can be like him, that would
not die after him? Think of this, and judge whe-
ther all the World can hire us not to die. I need
EPIS T. XVI.
not ask you whether you loved thoſe whom you
have loſt : Could you love them, and not wiſh
Againſt Sorrow for Worldly Lifles.
they might be happy? Could they be happy, and
not die? In truth, Nature knows what ſhe would
T is fitter for
have; We can neither abide our Friends miſera-
with Advice : what means this weak diſtruft?
ble in their ſtay, nor happy in their departure : Go on, and I ſhall doubt whether I write to a
We love our felves ſo well, that we cannot be Chriſtian. You have loſt your Heart, together
content they ſhould gain by our lofs. The excuſe wit' i your Wealth ; How can I but fear, left this
of your Sorrow is, that you mourn for your ſelf. Mammon was your God ? Hence was God's Jea-
True : but compare theſe two, and fee whether loufie in removing it; and hence your immoderate
your loſs or their gain be greater. For if their ad- Tears for loſing it. If thus ; God had not loved
vantage exceed your loſs; take heed, left while you, if he had not made you Poor. To fome, it
you bewray your love in mourning for them, it is an advantage to Leeſe: you could not have been
appear that you love but your ſelf in them. They at once thus Rich, and Good. Now, Heaven is
are gone to their Preferment, and you lament: open to you, which was fhut before, and could
your love is injurious. If they were vaniſhed to
never have given you entrance, with that load
nothing, I could not blame you, tho' you took of Iniquity. If you be wiſe in managing your
up Rachel's Lamentation : But now, you know AMiction, you have changed the World for God,
they are in ſurer hands than your own: you know, a little Droſs for Heaven. Let me ever loſe thus,
that he hath taken them, which hath undertaken and ſmart when I complain.
to keep them, to bring them again : You know it But you might have at once retained both. The
is but a Sleep, which is mif-called Death; and that Stomach, that is purged, muſt be content to part
they ſhall, they muſt awake, as fure as they lie with ſome good Nouriſhment, that it may deliver
down; and wake more freſh, more glorious, than it ſelf of more evil Humours. God faw (that
when you ſhut their Eyes. What do we with Chri- | knows it) you could not hold him ſo ſtrongly,
ftianity, if we believe not this and if we do while one of your Hands was ſo faſtned upon the
believe it, why do we mourn as the hopeleſs? World. You ſee, many make themſelves wilfully
But the matter, perhaps, is not ſo heavy as the Poor : Why cannot you be content God ſhould
circumſtance : Your croſſes came ſudden, and impoveriſh you ? If God had willed their Poverty,
thick ; You could not breath from your firſt lofs, he would have commanded it : If he had not
e'er you felt a worſe. As if he knew not this, that willed yours, he would not have effected it. It is
fent both: As if he did it not on purpoſe. His a ſhame for a Chriſtian, to ſee an Heathen Philo
Proceedings ſeem harſh ; are moſt wiſe, moſt juſt
. fopher laugh at his own Shipwreck; while him-
It is our fault, that they ſeem otherwiſe than they self howles out, as if all his Felicity were im-
are. Do we think, we could carve better for our bark'd with his Subſtance. How ſhould we ſcorn,
ſelves? O the mad infolence of Nature, that dares to think that an Heathen Man ſhould laugh either
control, where ſhe ſhould wonder! Preſumptuous at our Ignorance, or Impotence ? Ignorance, if
Clay! that will be checking the Potter. Is his we thought too highly of Earthly things ; Impo-
Wiſdom, himſelf? Is he, in himſelf, Infinite ? Is tence, if we over-loved them. The fear of fome
his Decree out of his Wiſdom ; and do we mur-Evils is worſe than the ſenſe. To ſpeak ingeni-
mur? Do we, fooliſh Worms, turn again when oully; I could never ſee, wherein Poverty de-
he treads upon us? What? do you repine at that ſerved ſo hard a conceit. It takes away the deli-
which was good for you, yea beſt? That is beſt cacy of Fare, ſoftneſs of Lodging, gayneſs of Ac-
for us which God ſeeth beft : and that he ſeeth tire, and perhaps brings with it contempt : this is
beſt, which he doth. This is God's doing. Kiſs the worſt, and all. View it now on the better
his Rod in filence, and give Glory to the Hand ſide : Lo, their quiet Security, ſound Sleeps, ſharp
that rules it. His Will is the Rule of his Actions; Appetite, free Merriment ; no Fears, no Cares,
and his Goodneſs, of his Will. Things are good no Sufpition, no Diftempers of Exceſs, no Dil-
to us, becauſe he wills them: He wills them, be contentment. If I were Judge, my Tongue ſhould
cauſe they are good to himſelf
. It is your Glory be unjuſt, if Poverty went away weeping. I can-
that he intends, in your ſo great Affliction. It is not ſee, how the Evils it brings, can compare
no Praiſe to wade over a ſhallow Ford, but to cut with thoſe which it removes; how the diſcommo-
the ſwelling Waves of the Deep, commends both dities ſhould match the Bleſſings of a mean Eftate.
our Strength and Skill. It is no Victory to Con- What are thoſe you have loſt, but falſe Friends,
quer an eaſie and weak Croſs. Theſe main Evils miſerable Comforters ? Elſe they had not left you,
have Crowns anſwerable to their Difficulty: Wre- Oh flight and fickle ſtay, that Winds could be-
ſtle once and go away with a Bleſſing. Be pati- reave you of! If your care could go with them,
ent in this Lofs, and you ſhall once triumph in here were no damage : and, if it go not with
your Gain. Let God have them with Chearful them, it is your fault
. Grieve more for your
neſs, and you ſhall enjoy God with them in fault, than for your loſs. If your negligence,
Glory.
your riotous mil-pence had empaired your Eſtate,
than Satan had impoveriſh'd you ; now would í
have added to your Grief, for your Sin, not for
en toda your







Epiſtles upon different Subjects, &c.
513
your Afliction : but now, fince Winds and Waters her Altars, the aſhes of her Idols, the ruins of
have done ir as the Officers of their Maker ; why her Monuments, the condemnation of her Errors,
ſhould you not ſay with me, as I with Job, The the revenge of her Abominations. And are we
Lord hath taken? Uſe your Loſs well, and you yet in Babylon? Is Babylon yet anongſt us? Where
thall find that God hath croſſed you with a Blef- are the main Buildings of that accurſed City ?
fing. And if it were worſe than the World eſteems thoſe high and proud Towers of their univerſal
it, yet think not what you feel, but what you de- Hierarchy, infallible Judgment, diſpenſation with
Yerve : You are a ſtranger to your ſelf, if you the Laws of God, and Sins of Men; diſpoſition of
confeſs not that God favours you in this whip. If Kingdoms depoſition of Princes,parting ſtakes with
he had ſtripped you of better things, and ſcourged God in our Converſion, thro’ freedom of Will; in
you with worſe, you ſhould ſtill have acknow- our Salvation, thro’the Merit of our Works? Where
ledged a merciful Juſtice : if you now repine at are thoſe rotten heaps(rotten not through Age, but
an eaſie correction, you are worthy of ſeverity. Corruption) of tranſubſtantiating of Bread, ado-
Beware the next, if you grudge and ſwell at this. I ring of Images, multitude of Sacraments, power
It is next to nothing which you ſuffer : what can of Indulgencies, neceſſity of Confeſſions, profit
be further from us, than theſe Goods of outward of Pilgrimages, conſtrained and approved Igno-
Eftare? You need not abate either Health, or rance, unknown Devotions ? Where are thoſe
Mirth for their fakes. If you do now draw the deep Vaults (if not Mines) of Penances and Pur-
Amiction nearer than he which fent it, and make gatories, and whatſoever hath been deviſed by
a Foreign Evil Domeſtical ; if while God viſits thoſe Popelings, whether profitable or glorious,
your Eſtate, you fetch it Home, to your Body, to againſt the Lord and his Chrift? Are they not all
your Mind; thank your ſelf that you will needs raſed, and buried in the Duſt? Hath not the Ma-
be miſerable : But if you love not to fare ill; take jeſty of her Gods, like as, was done to Mithra,
Croſſes as they are ſent, and go lightly away with and Serapis, been long ago offered to the pub-
an eafe Burden.
lick Laughter of the Vulgar? What is this but to
go, yea to run (if not to flie) out of Babylon ?
But (as every Man is an hearty Patron of his
own actions, and it is a deſperate Cauſe that hath
To M. Smith, and M. Rob. Ring-lead- no Plea) you alledge our conforting in Ceremo-
ers of the late Separation at Amſterdam.
nies, and ſay ſtill we tarry in the Suburbs. Grant
that theſe were as ill, as an Enemy can make
them, or can pretend them : You are deceived,
In EPIST. XVII.
if you think the Walls
of Babylon ſtand upon Cere-
monies. Subſtantial Errors are both her Foun-
Setting forth their Injury done to the Church, the dation, and Frame. Theſe Ritual Obſervations
Injuſtice of their Cauſe, and fearfulneſs of their are not ſo much as Tile and Reed, rather like to
offince: cenſuring and adviſing tbem.
ſome Fane upon the Roof; for ornament, moře
than uſe : Not parts of the Building, but not
W
E hear of your Separation, and mourn, yet neceſſary Appendances. If you take them othera
not ſo much for you as for your wrong : you wiſe, you wrong the Church ; if thus, and yet
could not do a greater injury to your Mother, depart, you wrong it and your ſelf: As if you
than to flie from her. Say ſhe were poor, rag- would have perſwaded righteous Lot not to ſtay in
ged, weak; ſay ſhe were deformed; yet ſhe is Zoar, becauſe it was ſo near Sodom. I fear, if
not infectious : or if she were, yet ſhe is yours. you had ſeen the Money-changers in the Tema
This were cauſe enough for you, to lament her, ple, how ever you would have prayed, or taught
to pray for her, to labour for her redreſs, not to there : Chriſt did it, not forſaking the Place, but
avoid her: This unnaturalneſs is ſhameful; and ſcourging the Offenders : And this is the valour
more hainous in you, who are reported nor Par- of Chriſtian Teachers ; to oppoſe Abuſes, not to
ties in this Evil, but Authors. Your flight is not run away from them : Where ſhall you not thas
ſo much, as your miſ-guidance. Plead not : this find Babylon? Would you have run away from Ge-
fault is paſt excuſe. If we all ſhould follow you, neva, becauſe of her Wafers ? Or from Corinth,
this were the way, of a Church (as you plead) for her diſordered Love-feaſts ? Either run out of
imperfect, to make no Church ; and of a Reme- the World, or your flight is in vain. If experience
dy, to make a Diſeaſe. Still the fruit of our of change teach you not, that you ſhall find your
Charity to you, is, beſides our Grief, Pity. Your Babylon every where, return not. Compare the
Zeal of Truth hath miſ-led you, and you others: Place you have left, with that you have choſen;
A Zeal, if honeſt, yet blind-folded, and led by let not fear of ſeeming to repent over-foon, make
ſelf-will. O that you loved Peace, but half ſo you partial. Lo, there is a common Harbour of
well as Truth: then, this breach had never been: all Opinions, of all Hereſies, if not a mixture.
and you that are yet Brethren, had been ſtill Com- Here you drew in the free and clear Air of the
panions. Go out of Babylon, you ſay 3 The voice Goſpel, without that odious compoſition of Ju-
not of Schiſm, but of Holineſs
. Know you where daiſm, Arrianiſm, Anabaptiſm: There you live inz
you are ? Look about you, I beſeech you, look the ſtench of theſe and more. You are unwor-
behind you; and ſee if we have not left it upon thy of Pity, if you will approve your Miſery. Say
our Backs. She her ſelf feels, and ſees that ſhe is if you can, that the Church of England (if the
abandoned : and complains to all the World, that were not yours) is not an Heaven to Amſterdam.
we have not only forſaken, but ſpoiled her; and How is it then, that our Gnats are harder to
yet you ſay, Come out of Babylon. And except you ſwallow, than their Camels ? and that while all
will be willingly blind, you may ſee the heaps of Chriſtendom magnifies our Happineſs, and ap-
Itt to
plauds

514
Epiſtles upon different Subjects, &c.
many in-
plauds it ; your handful alone, ſo derefts our live holily, is the way to die fafely, happily. If
Enormities, that you deſpiſe our Graces? See Death be terrible, yet Innocence is bold, and will
whether in this you make not God a lofer. The neither fear it felf, nor let us fear ; where contra-
thank of all his Favours is loſt, becauſe you want riwiſe Wickedneſs is cowardly, and carinot abide
more: and in the mean time, who gains by this either any glimpſe of Light, or few of Danger.
Sequeſtration, but Rome and Hell? How do they Hope doth not more draw our Eyes forward, than
infúlt in this advantage, that our Mothers own conſcience turns them backward, and forces us
Children condemn her for Unclean, that we are
to look behind us; affrighting us even with our
daily weakened by our Diviſions, that the rude paft Evils. Beſides the pain of Death, every sin
Multitude hath ſo palpable a Motive to diſtruſt is a new Fury to torment the Soul, and to make
us? Sure, you intended it not: but, if you had it loth to part. How can it chuſe, when it fees
been their hired Agent, you could not have done on the one ſide, what Evil it hath done ; on the
our Enemies greater Service. The God of Hea- other, what Evil it muſt ſuffer? It was a clear
ven open your Eyes, that you may ſee the un- Heart (what elſe could do it ? ) that gave ſo bold
juſtice of that Zeal which hath tranſported you; a Forehead to that holy Biſhop, who durſt on his
and turn your Heart to an endeavour of all Chri- Death-bed profeſs, I have to lived, as I neither
ftian fatisfa&ion: otherwiſe your Souls ſhall find fear to die, nor ſhame to live. What care we
too late, that it had been a thouſand times better when we be found, if well-doing? What care we
to ſwallow a Ceremony, than to rend a Church : how ſuddenly, when our preparation is perpetual ?
yea, that even Whoredoms and Murders ſhall a- What care we how violently, when fo
bide an eafier anſwer than Separation. I have ward Friends (ſuch are our good Adions) give us
done, if only I have adviſed you of that fearful fecret Comfort ? There is no good Steward, but is
threatning of the Wiſe-man: The eye that mockett glad of his Audit ; his ſtraight Accounts defire no-
his Father, and deſpiſeth the government of bis Mother, thing more than a Diſcharge : only the doubtful
the Ravens of the valley fhall pick it out, and the and untruſty Fears of his Reckoning. Neither
young Eagles eat it.
only doth the want of Integrity make us timorous,
but of Wiſdom, in that our Ignorance cannot e-
qually value, either the Life which we leave, or
the Death we expect. We have long converſed
To Sir Andrew Aſteley.
with this Life, and yet are unacquainted: how
ſhould we then know that Death we never ſaw ?
EPIS T. XVIII.
or that Life which follows that Death?
Theſe Cottages have been ruinous, and we have
A Diſcourſe of our due preparation for Death, and the not thought of their fall: our Way hath been deep,
Means to "Sweeten it to us.
and we have not looked for our Reſt. Shew me ever
any Man that knew what Life was ; and was loth
Ince I ſaw you, I ſaw my Father die : How to leave it. I will thew you a Priſoner that would
Gates of Death, as if they had had no Terror, but to his Galley. What is there here, but darkneſs of
much Pleaſure ! Oh that I could as eaſily imitate, Ignorance, diſcomfort of Events, impotency of
as not forget him! We know we muſt tread the Body, vexation of Conſcience, diſtemper of Paffi-
ſame way ; how happy, if with the ſame Mind ? ons, complaint of Eſtate, fears and ſenſe of Evil,
Our Life, as it gives way to Death, ſo muſt make hopes and doubts of Good, ambitious Rackings,
way for it : it will be, though we will not : it covetous Toils, envious Underminings, irkſome
will not be happy, without our Will, without our Diſappointments, weary Societies, reſtleſs De-
preparation. It is the beſt and longeſt Leffon, to fires, and many worlds of Diſcontentments in this
learn how to die; and of ſureſt uſe : which alone one? What wonder is it that we would live? We
if we take not out, it were better not to have laugh at their choice that are in love with the De-
lived. Oh vain ſtudies of Men, how to walk formed; and what a Face is this we dote upon?
through Rome Streets all the Day in the Shade, See if Sins, and Cares, and Croſſes, have not (like
how to ſquare Circles, how to falve up the cele- a filthy Morphew) over-ſpread it, and made it
ftial Motions, how to correct mif-written Copies, loathſome to all judicious Eyes. 1 marvel then,
to fetch up old Words from forgetfulneſs, and a that any Wiſe-men could be other but Stoicks, and
thouſand other like points of idle Skill ; while the could have any conceit of Life, but contemptuous;
main care of Life and Death is neglected! There not more for the Miſery of it, while it laſteth,
is an Art of this, infallible, eternal both in Truth, than for the not laſting: we may love it, we can-
and Uſe: for though the means be divers, yet the not hold it. What a ſhadow of a Smoak, what a
laſt Ad is ſtill the ſame, and the diſpoſition of the dream of a Shadow is this, we affect? Wife Saloa
Soul need not be other : it is all one whether a mon ſays, there is a time to be Born, and a time
Fever bring it, or a Sword; wherein yet, after to Die: you do not hear him ſay, a time to live.
long profeſſion of other Sciences, I am ſtill (why What is more flitting than Time Yet Life is not
ſhould I fhame to confeſs?) a Learner; and long enough to be worthy of the title of Time.
shall be (I hope ) whilft I am: yet it ſhall not Death borders upon our Birth, and our Cradle
repent us, as diligent Scholars repeat their Parts ſtands in our Grave. We lament the loſs of our
unto each other, to be more perfect; fo mutual-Parents : how ſoon ſhall our Sons bewail ours?
ly to recall fome of our Rules of Well-dying : Lo, I that write this, and you that read it, how
The firſt whereof is a conſcionable Life : The long are we here? It were well, if the World
next a right apprehenſion of Life, and Death: I were as our Tent, yea as our Inn; if not to
Cread in the beaten Path ; do you follow me. To lodge, yet to bait in: but now it is only our
Tho-
,
Epiſtles upon different Subjects, &c.
515

Thoroughfare, one Generation paſſeth, another vity : A Volume were too little for this
cometh ; none ſtayeth. If this Earth were a Pa.
radiſe, and this which we call our Life were as
Subject. It is not more yours than the
ſweet as the Joys Above, yet how ſhould this Author.
Author. Farewell.
Fickleneſs of it cool our Delight? Grant it ab- od
por pel VEH
ſolute, Who can eſteem a vaniſhing Pleaſure ?
How much more now, when the Drams of our WE
do not more affe&t Variety in all other
Honey are loft in Pounds of Gall; when our
Things, than we abhor it in Religion.
Contentments are as far from Sincerity
as Con Even thoſe which have held the greateſt Falfhoods,
tinuance? Yet the true
Apprehenſion of Life (tho hold
that there is but one Truth. I never read of
joyn’d with Contempt) is not enough to ſettle more than one Heretick that held all Herefies
us, if either we be ignorant of Death, or ill true; neither did his Opinion feem more incre-
perſuaded; for if Life have not Worth enough dible than the Relation of it. God can neither
to allure us, yet Death hath Horror enough to be multiply'd, nor Chrift divided : If his Coat
affright us. He that would die cheerfully, muft might be parted, his Body was entire. For that
know Death his Friend: What is he but the faith-then all sides challenge Truth, and but one can
ful Officer of our Maker, who ever ſmiles or poffefs it ; let us ſee who have found it, who en-
frowns with his Maſter ? neither can either ſhew joy it.
There are not many Religions that ſtrive for it;
or nouriſh Enmity, where God favours : When he
comes fiercely, and pulls a Man by the Throat, thoº many Opinions
. Every Hereſy, altho fun
and fummons him to Hell, who can but tremble? damental, makes not a Religion. We ſay not
The Meffenger is terrible, but the Meſſage worfe: the Religion of Arrians, Neſtorians, Sabellians, Ma-
Hence have riſen the miſerable Deſpairs
, and cedonians, but the Sea or "Herely. No Opinion
furious Ravings of the ill Conſcience, that finds challenges this Name in our uſual Speech, (for I
no Peace within, leſs without. But when he diſcuſs not the Propriety) but that which, ariſing
comes fweetly, not as an Executioner, but as a
from many Differences, hath ſetled it ſelf in the
Guide to Glory, and profers his Service, and World, upon her own Principles, not without an
fhews our Happineſs, and opens the Door to our
univerſal Diviſion. Such may ſoon be counted
Heaven, how worthy is he of Entertainment? tho it is true, there are by ſo much too many
how worthy of Gratulation ? But his Salutation is as there are more than one. Five Religions then
painful :if courteous, what then? The Phyſician there are, by this Rule, upon Earth, which ſtand
heals us
, not without Pain ; and yet we reward in Competition for Truth; Fewill, Turkiff, Greekih,
him. It is Unthankfulneſs to complain, where Popiſh, Reform'd; whereof each pleads for itſelf
,
the Anſwer of Profit is exceffive. Death paineth: with Diſgrace of the other. The plain Reader
how long ? how much? with what Proportion doubts how he may fit judge in fo high a Plea :
to the Sequel of Joy ? O Death, if thy Pangs be God hath put this perſon upon him; while he
grievous, yet thy Reſt is ſweet. The conſtant chargeth him to try the Spirits, to retain the
Expe&ation that hath poſſeſs’d that Reft, hath Good, rejea the Evil : if he ftill plead, with
already ſwallow'd thoſe Pangs, and makes the Mofes, Inſufficiency; let him but attend; God
Chriſtian at once wholly dead to his Pain, wholly ſhall decide the Cafe in his Silence, without Dif
alive to his Glory. The Soul hath not leiſure to ficulty. The few hath little to ſay for himfelf.
care for her Suffering that beholds her Crown; but impudent Denials of our Chriſt, of their Pro
which if ſhe were conjoyn’d to fetch thorow the phecies; whoſe very Refuſal of him, more ſtrong-
Flames of Hell, her Faith would not ſtick at the ly proves him to be the True Meſſias ; neither
Condition. Thus, in brief, he that lives Chri- could he be juſtify'd to be that Saviour
, if they
ftianly, ſhall die boldly; he that finds his Life rejected him not ; ſince the Prophets foreſaw and
fhort and miſerable, ſhall die willingly; he that foretold, not their repelling of him only, but
knows Death, and foreſees Glory, ſhall die cheer- their reviling. If there were no more Arguments
,
fully and defrouſly.
God hath ſo mightily confuted them from Hea
ven, by the Voice of his Judgment, that all the
World hiſſeth at their Conviction. Lo, their very
Sin is capitally written in their Deſolation and
Contempt. One of their own late Doctor's fe-
To Mr. Samuel Burton, Archdeacon riouſly expoſtulates in a relenting Letter to ano-
of Glouceſter.
ther of his Fellow Rabbins, what might be the
Cauſe of ſo long and deſperate a Ruin of their
Iſrael ; and, comparing their former Captivities
EPIST. XIX.
with their former Sins, argues (and yet fears to
conclude) That this continuing Puniſhment muſt
A Diſcourſe of the Trial and Choice of the True Religion. needs be ſent for ſome Sin fo much greater that
Idolatry, Oppreſſion, Sabbath-breaking, by Move
much this Plague is more grievous than all the
Şir, This Diſcourſe enjoyn’d by you, I ſend other : Which, his Fear tells
him (and he may be-
to your Cenſure, to your Diſpoſing, but to lieve it) can be no other but the Murder and Re.
the uſe of others
. Upon your Charge ! &ors of thoſe obſtinate Synagogues, anſwer this
fuſal of their True Meſſias. Let now all the Do-
have written it for the Wavering. If it Doubt of their own objecting. But how, paft all
ſeem worthy, communicate it ; elle it is but contradi&tion, is the ancient Witneſs of all the
Holy Prophets anſwer'd and confirm'd by theit
a Daſh of jour Pen. I fear only the Bre- Events ? whoſe Foreſayings, verify'd in all par-
ticular
516
, &c.
Epiſtles upon different Subjects

ticular Iſſues, are more than demonſtrative. No Iſſue of an Arrian, Few, Neftorian, and Arabian :
Art can deſcribe a thing paſt with more Exactneſs A Monſter of many Seeds, and all accurs’d. In
than they did this Chriſt to come. What Cir- both which Regards, Nature her ſelf, in whoſe
cumſtance is there that hath not this Prediction ? Breaſt God hath written his Royal Law (tho', in
Have they not fore-written who ſhould be his part, by her defac’d) hath Light enough to con-
Mother, a Virgin : Of what Tribe, of Judah : demn a Turk, as the worſt Pagan. Let no Man
Of what Houſe, of David : What Place, Bethlem : look for further Diſproof. Theſe Follies a wiſe
What Time, when the Scepter ſhould be taken Chriſtian will ſcorn to confute, and ſcarce vouch-
from Judah; or after Sixty nine Weeks : What ſafe to laugh at. mort
Name, Feſus, Immanuel : What Habitation, Naza The Greekiſh Church (ſo the Ruffes term them-
reth : What Harbinger, Fobn, the Second Elias : ſelves) put in the next Claim, but with no better
What his Buſineſs, to preach, ſave, deliver : What Succeſs; whoſe infinite Clergy affords not a Man
Entertainment, Rejection : What Death, the that can give either Reaſon or Account of their
Croſs: What Manner, piercing the Body, not own Doctrine. Theſe are the baſeſt Dregs of all
breaking the Bones : What Company, amidſt two Chriſtians, ſo we favourably term them; tho
Wicked ones: Where, at Jeruſalem : Where-abouts, they, perhaps in more Simplicity than Wilfulneſs,
without the Gates: With what Words, of Implo-would admit none of all the other Chriſtian World
ration : What Draught, of Vinegar and Gall: to their Font, but thoſe who, in a ſolemn Re-
Who was his Traitor, and with what Succeſs? If nunciation, fpit at and abjure their former God,
all the Synagogues of the Circumciſion, all the Religion, Baptiſm; yet, peradventure, we might
Gates of Hell, can obſcure theſe Evidences, ler more juſtly term them Nicholaitans, for that ob-
me be a Profelyte. My Labour herein is ſo much ſcure Saint (if a Saint, if honeſt) by an unequal
leſs, as there is leſs Danger of Judaiſm. Our Diviſion, finds more Homage from them than his
Church is well rid of that accurſed Nation, whom Mafter. Theſe are as ignorant as Turks, as ido-
yet Rome harbours, and, in a faſhion, graces ; latrous as Heathens, as obſtinate as Fews, and more
whilft, inſtead of ſpitting at, or that their Neapoli- fuperftitious than Papiſts. To ſpeak ingenuouſly
tan Correction whereof Gratian ſpeaks, the Pope from that I have heard and read; if the worſt of
folemnly receives at their Hands, that Bible, the Romißh Religion, and the beſt of the Muſcovitiſh,
which they at once approve and overthrow. But be compar'd together, the Choice will be hard whe-
would God there were no more Jews than ap- ther ſhould be lefs ill. I labour the leſs in all theſe,
pear : Even in this Senſe alſo he is a Few that whoſe Remoteneſs and Abſurdity ſecure us from In-
is one within ; plainly, whoſe Heart doth not fection, and whoſe only Name is their Confutation.
fincerely confeſs his Redeemer : Tho'a Chriſtian I deſcend to that main Rival of Truth, which creeps
Fem is no other than an Athieſt ; and therefore into her Bofom, and is not leſs near than ſubtle,
muſt be ſcourg'd elſewhere. The few thus an- the Religion (if not rather the Faction) of Papiſm,
[wer'd. The Turk ſtands out for his Mahomet, whoſe Plea is importunate, and ſo much more
that couzening Arabian, whofe Religion (if it de- dangerous, as it carries fairer Probability. Since
ſerve that Name) ſtands upon nothing but rude then of all Religions the Chriſtian obtaineth, let
Ignorance, and palpable Impofture: Yet, lo here us fee of thoſe that are call’d Chriſtians, which
a ſubtle Devil in a groſs Religion : For when ſhould command Affent and Profeſſion. Every
he ſaw that he could not by ſingle Twiſts of He- Religion bears in her Lineaments the Image of her
reſy pull down the well-built Walls of the
Church, Parent : The True Religion therefore is Spiritual
,
he winds 'em all up in one Cable, to ſee if his and looks like God in her Purity : All Falſe Re-
Cord of ſo many Folds might happily prevail; ligions are Carnal, and carry the Face of Nature,
raiſing up wicked Mahomet, to deny with Sabel- their Mother, and of him whoſe Illuſion begot
lits, the Diſtinction of Perſons ; with Arrius, them, Satan. In ſum, Nature never conceiv'd
Chriſt's Divinity ; with Macedonius, the Deity of any which did not favour her, nor the Spi-
the Holy Ghoſt; with Sergius, Two Wills in rit any which did not oppugn her. Let this then
Chrift; with Marcion, Chriſt's Suffering : And be the Lydian Stone of this Trial; we need no
theſe Policies ſeconded with Violence, how have more. Whether Religion foever doth more plau-
they waſted Chriſtendom? O damnable Mixture, fibly content Nature, is falſe ; whether gives
miſerably ſucceſsful ! which yet could not have more ſincere Glory to God, is his Truth. Lay
been, but that it meets with ſottiſh Clients, and aſide Prejudice: Whither, I beſeech you, tend-
ſooths up Nature, and debars both all Knowledge eth all Popery, but to make Nature either vainly
and Contraction. What is their Alcoran, but a proud, or careleſly wanton? What can more
Fardle of fooliſh Impoſſibilities? Whoſoever ſhall advance her Pride, than to tell her, that ſhe hath
hear me relate the Stories of Angel Adriel's Death, in her own Hands Freedom enough of Will (with
Seraphuel's Trumpet, Gabriel's Bridge, Horroth and a little Prevention to prepare her ſelf to her
Marroth's hanging, the Moon's deſcending into Juſtification; that ſhe hath (whereof to rejoyce)
Mahomet's Sleeve, the Litter wherein he ſaw God ſomewhat, which ſhe hath not receiv'd, that
carry'd by Eight Angels, their ridiculous and if God pleaſe but to unfetter her, ſhe can walk
(winiſh Paradiſe, and Thouſands of the fame Bran, alone? She is infolent enough of her ſelf; this
would ſay, That Mahomet hop'd to meet either Flattery is enough to make her mad of Conceit
.
with Beaſts or Mad-men. Beſide theſe barbarous After this ; That if God will but bear half the
Fidions, behold their Laws, full of Licenſe, full Charges by his Co-operation, ſhe may undertake
of Impiety; in which Revenge is encourag'd, to merit her own Glory, and brave God in the
Multitude of Wives allow'd, Theft tolerated ; and Proof of his moſt accurate Judgment; to fulfil
the Frame of their Opinions ſuch, as well be the whole Royal Law; and that from the Super-
wrays their whole Religion to be but the mungrel fluity of her own Satisfactions, the may be abun-
dantly

Epiſtles upon different Subječts, &c.
517
dantly beneficial to her Neighbours; that natu not pray in Faich to be heard, or in Underſtand-
rally, without Faith, a Man may do ſome Gooding; that Alms given, merit Heaven, diſpoſe to
Works ; that we may repoſe Confidence in our | Juſtification, ſatisfy God for Sin ; that Abſti-
Merits. Neither is our Good only by this Flat-nence from ſome Meats and Drinks is meritorious;
tery extoll’d, but our Ill alſo diminiſh'd ; our that Indulgences may be granted to diſpence
Evils are our Sins ; ſome of them (they ſay) are with all the Penance of Sins afterward to be
in their Nature Venial, and not worthy of Death: committed ; that theſe, by a Living Man, may
More, That our Original Sin is but the Want of be apply'd to the Dead'; that one Man may de-
our firſt Juſtice, no Guilt of our Firſt-Father's Of- liver another's Soul out of his purging Torments;
fence, no inherent Ill Diſpoſition; and that by and therefore, that he who wants not either Mo-
Baptiſmal Water is taken away whatever hath the ney or Friends, need not fear the Smart of his
Nature of Sin; that a meer Man (let me not Sins. O Religion, ſweet to the Wealthy, to the
wrong St. Peter's Succeſſor, in fo terming him) Needy deſperate! Who will now care henceforth
hath Power to remit both Puniſhment and Sin, how found his Devotions be, how leud his Life,
paſt and future ; that many have ſuffer'd more how hainous his Sins, that knows theſe Refuges?
than their Sins have requir'd; that the Sufferings On the contrary, we curb Nature, we reſtrain,
of the Saints, added to Chriſt's Paſſions, make up we diſcourage, we threaten her, teaching her
the Treaſure of the Church, that Spiritual Ex- not to reſt in implicit Faiths, or general Inten-
chequer ; whereof their Biſhop muſt keep the Key, tions, or external Actions of Piety, or preſum-
and make his friends. In all theſe the Gain of ptuous Diſpenſations of Men ; but to ſtrive unto
Nature (who ſees not ?) is God's Lofs : All her ſincere Faith, without which we have no part in
Bravery is ſtoln from Above: Beſides thoſe other Chriſt, in his Church, no Benefit by Sacraments,
direa Derogations from him ; That his Scriptures Prayers, Faſtings, Beneficences; to ſet the Heart
are not ſufficient ; that their original Fountains on work in all our Devotions, without which the
are corrupted, and the Streams run clearer ; that Hand and Tongue are but Hypocrites; to ſet the
that there is a Multitude (if a finite number) of Hands on work in Good Axions, without which the
Mediators. Turn your Eyes now to us, and ſee, preſuming Heart is but an Hypocrite ; to expect
contrarily, how we abaſe Nature, how we knead no Pardon for Sin before we commit it, and from
her in the Duft, ſpoiling her of her proud Rags, Chriſt alone when we have committed it, and
loading her with Reproaches, and giving Glory to repent before we expect it ; to hope for no
to him that ſays He will not give it to another ; Chaffering, no Ranſom of our Souls from below,no
whilſt we teach, That we neither have Good, contrary Change of Eftate after Diffolution ; that
nor can do Good of our ſelves; that we are not Life is the Time of Mercy, Death of Retribution.
fick or fetter'd, but dead in our Sin ; that we Now let me appeal to your Soul, and to the
cannot move to Good more than we are mov'd ; Judgment of all the World, whether of theſe Two
that our beſt Actions are faulty, our Satisfactions Religions is fram'd to the Humour of Nature ;
Debts, our Deſerts Damnation ; that all our Me- yea, Let me but know what Action Popery re-
rit is his Mercy that ſaves us ; that every of our quires of any of her Followers, which a meer Na-
Sins is deadly, every of our Natures originally de- turaliſt hath not done, cannot do ? See how I
prav'd and corrupted ; that no Water can entirely have choſen to beat them with that Rod where-
waſh away the Filthineſs of our Concupiſcence; with they think we have ſo often ſmarted: For
that none but the Blood of him that was God what Cavil hath been more ordinary againſt us,
can cleanſe us; that all our poſſible Sufferings are than this of Eaſe and Liberty, yea, Licenſe given
below our Offences; that God's written Word is and taken by our Religion ; together with the
all-ſufficient to inform us, to make us both wiſe Upbraidings of their own ſtrict and rigorous Au-
and perfect ; that Chriſt's Mediation is more than ftereneſs? Where are our penal Works, our Faſt-
fufficient to ſave us, his Sufferings to redeem us, ings, Scourges, Hair-cloth, weary Pilgrimages,
his Obedience to enrich us. You have ſeen how bluſhing Confeſſions, folemn Vows of willing
Papiftry makes Nature proud ; now fee how it Beggary and perpetual Continency? To do them
makes her lawleſs and wanton; while it teacheth, right, we yield, in all the hard Works of Will-wor-
(yet this one not ſo univerſally) That Chriſt dy'd hip they go beyond us; but (left they ſhould inſult
effe&tually for all; that in true Contrition an ex- in the Victory) not ſo much as the Prieſts of Baal
preſs Purpoſe of New Life is not neceſſary; that went beyond them. 'I ſee their Whips ; ſhew me
Wicked Men are True Members of the Church; their Knives. Where did ever zealous Romaniſt
that a leud Miſcreant, or Infidel, in the Buſineſs lance and carve his Fleſh in Devotion? The
of the Altar, partakes of the True Body and Blood Baalites did it, and yet never the wiſer, never the
of Chriſt, yea (which I shame to tell) a Brute holier. Either therefore this Zeal, in Works of
Creature ; that Men may ſave the Labour of their own deviſing, makes them not better than
ſearching, for that it is both eaſy and ſafe (with we, or it makes the Baalites better than they : let
that Catholick Collier ) to believe with the them take their choice. Alas, theſe Difficulties
Church, at a venture : More than fo, That De-are but a Colour to avoid greater : No, no, To
votion is the Seed of Ignorance ; that there is In- work our ſtubborn Wills to Subjection; to draw
fallibility annex'd to a particular Place and Per- this untoward Fleſh to a fincere Cheerfulneſs in
fon ; that the bare Act of the Sacraments con- God's Service; to reach unto a found Belief in
fers Grace without Faith ; that the meer Sign of the Lord Jeſus ; to pray with a true Heart, with-
the Croſs, made
by a Jew or Infidel, is of Force out Diſtraction, without Diſtruſt, without Mif-
to drive away Devils ; that the Sacrifice of the conceit; to keep the Heart in continual Awe of
Maſs in the very Work wrought, avails to obtain God: Theſe are the hard Tasks of a Chriſtian,
Pardon of our Sins, not in our Life only, but worthy of our Sweat, worthy of our Rejoycing:
when we lie frying in Purgatory ; that we need / all which that Babyloniſh Religion ſhifteth off with
a care-
518
Epiſtles upon different Subjects, &c.

HOCH
a careleſs Faſhionableneſs, as if it had not to do tion and Shame. Then again I riſe up, not
with the Soul. Give us Obedience : let them take without Baſhfulneſs and Scorn: and with more
Sacrifice. Do you yet look for more Evidence ? hearty reſiſtance prevail, and triumph, when e're-
look into particulars, and ſatisfie your ſelf in long, ſurpriſed with a ſudden and unwarned Af
God's deciſion, as Optatus adviſed of Old. Since fault, I am carried away captive, whither I would
the Goods of our Fathers are in queſtion, whither not: and mourning for my Diſcomfiture, ftudy
Should we go but to his Will and Teftament ? My for a feeble Revenge: My Quarrel is good, but
Soul bear the danger of this bold Aſſertion. If we my Strength maintains it not: It is now long e're
err, we err with Chriſt and his Apoſtles. In a I can recover this Overthrow, and
find my ſelf
word, againſt all ſtaggering, our Saviour's Rule is whole of theſe Wounds.
Beſides Suggeſtions,
fure and Eternal: if any Man will do my Father's Croſſes fall heavy, and work no fmall Diftemper
Will, be ſhall know of the Doctrine whether it be of in a Mind faint and unſettled, whoſe Law is ſuch,
God.
Od
that the more I grow, the more I bear; and not
bret worden
feldom, when God gives me reſpite, I afilia
my ſelf : either my Fear feigneth Evils, or my
unruly Paſſions raiſe Tumults within me, which
it To Mr. Edmund Sleigh. obs breed much Trouble, whether in fatisfying or
o os for fupprefſing : not to ſpeak, that Sin is attended,
37920 EPIST. XX. 2020 beſides Unquietneſs, with Terror.
Now you ſay ; Alas ! Chriſtianity is hard : I
A Diſcourſe of the Hardneſs of Chriſtianity, and the a- grant it ; but gainful and happy. I contemn the
bundant recompence of the Pleaſures and Commodities difficulty, when I refpc& the advantage. The
of that Profeſion.
20
greateſt Labours that have anſwerable Requitals,
are leſs than the leaſt that have no regard. Be-
O W hard a thing it is (dear Uncle) to be a lieve me, when I look to the Reward, I would
Chriſtian! Perhaps others are lefs dull and not have the Work eafier. It is a good Maſter
more quiet ; more waxen to the impreſſions of whom we ſerve, who not only pays, but gives;
Grace, and leſs troubleſome to themſelves ; I ac- not after the proportion of our Earnings, but of
cuſe none, but whom I dare, my ſelf. Even eaſie his own Mercy.If every Pain that we fuffer were a
Buſineſſes are hard to the weak : let others boaſt, IDeath, and every Croſs an Hell, we have amends
muſt complain. To keep our Station is hard; enough. It were injurious to complain of the
harder to move forward. One while I ſcarce re- Meaſure, when we acknowledge the Recompence.
ſtrain my unruly Deſires from Evil : after, canAway with theſe weak diſlikes: though I thould
find no Luft to Good. My Heart will be either buy it dearer, I would be a Chriſtian. Any thing
Vain or Sullen : when I am wrought with much may make me out of love with my ſelf, nothing
Sweat no dereſt Sin, and diſtaſte the World, yer with my Profeſſion: I were unworthy of this Fa-
who ſhall raiſe up this Droſs to a Spiritual Joy ? vour, if I could repent to have endured : herein
Sometimes I purpoſe well; and if thoſe Thoughts alone I am ſafe, herein I am bleſſed. I may be
(not mine) begin to lift me from my Earth; lo, all other things, and yet with that dying Emperor
he that rules in the Air, ftoops upon me with pow-complain, with my laſt Breath, That I am no whit
erful Tentations, or the World pulls me down the better: let me be a Chriſtian, I am priviledged
with a ſweet violence ; ſo as I know not whether from Miſeries ; Hell cannot touch me, Death
I be forced, or perſwaded to yield; I find much cannot hurt me. No Evil can arreft me while I
Weakneſs in my ſelf, but more Treachery. How am under the Protection of him, which over-rules
willing am I to be deceived ! How loth to be al- all Good and Evil : yea ſo ſoon as it touches me,
tered! Good Duties ſeem harſh, and can hardly it turns good, and being ſent and ſuborned by
eſcape the repulſe, or delay of Excuſes; and not my Spiritual Adverſaries to betray me; now in
without much ftrife grow to any reliſh of Pleaſure; an happy change it fights for me, and is driven
and when
they are at beft,cannot avoid the mixture rather to rebel, than wrong me. It is a bold and
of many Infirmities : which do at once diſquiet, ftrange word: No price could buy of me the
and diſcourage the Mind, not ſuffering it to reſt Gain of my Sins : That which while I repented,
in what it would have done, and could not. And I would have expiated with Blood ; now after my
if after many Sighs and Tears, I have attained to Repentance I forego not for a World; the fruit
do well, and reſolve better ; yet this good eſtate of having finned (if not rather of having repent-
is far from conſtant, and eaſily inclining to change.ed). Beſides my freedom, how large is my Pof-
And while I ſtrive, in ſpight of my natural fickle- ſeſſion ? All good things are mine, to challenge,
neſs to hold my own with ſome Progreſs and Gain; to enjoy. I cannot look beyond my own, nor
what difficulty do I find, what oppoſition: 0 God, beſides it; and the things that I cannot ſee, I dare
what Adverſaries haſt thou provided for us weak claim no leſs. The Heaven that rowls ſo glori-
Men! what Encounters ! Malicious and ſubtle ouſly above my Head is mine, by this right : yea,
Spirits, an alluring World, a ſerpentine and ſtub- thoſe celeſtial Spirits, the better part of that high
born Nature : Force and Fraud do their worſt to Creation, watch me in my Bed, guard me in my
us ; ſometimes becauſe they are Spiritual Enemies, Ways, fhelter me in my Dangers, comfort me in
I ſee them not, and complain to feel them too my Troubles, and are ready to receive that Soul
late: Other-while my Spiritual Eyes ſee them with which they have kept.
Amazement, and I (like a cowardly Ifraelite) am What ſpeak I of Creatures ? The God of Spirits
ready to flee, and plead their Meafure, for my is mine : and by a ſweet and ſecret Union, I am
Fear: Who is able to ſtand before the Sons of become an Heir of his Glory, yea (as it were)
Anak? Some other times I ſtand ſtill, and (as I a Limb of himſelf. O Bleſſedneſs! worthy of
can) weakly reſiſt ; but am foiled with Indigna- | Difficulty, worthy of Pain. What thou wilt, Lord;
ſo

Epiſtles upon different Subjects, &c.
519
fo I may be thine, what thou wilt. When I have Hem is torn a little, the Garment is whole; or
done all
, when I have ſuffered all, thou exceedeſt rather it is fretted a little, not torn ; or rather the
more than I want. Follow me then, dear Uncle : Fringe, not the Hem. Behold, here is one Chriſt ,
or (if you will) lead me rather (as you have done) one Creed, one Baptiſm, one Heaven, one way
in theſe Steps ; and from the Rough Way, look to it; in fum, one Religion, one Foundation, and
to the End : Over-look theſe trifling Grievances, (take away the tumultuous Spirits of ſome rigo-
and faſten your Eyes upon the happy Recom- rous Lutherans) one Heart : our Differences are
pence; and ſee if you cannot ſcorn to complain. thoſe of Paul and Barnabas; nat thoſe of Peter and
Piry thoſe that take not your pains, and perfift Magus: if they be fome, it is well they are no
with Courage till you feel the weight of your more; if many, that they are not Capital. Shew
Crown.
me that Church, that hath not complained of
Diſtraction : yea chat Family, yea that Fraternity,
yea that Man, that always agrees with himſelf.
See if the Spouſe of Chriſt, in that Heavenly Mar-
To Mr. W. L.
riage Song, doth not call him, a young Hart in
the mountains of diviſion. Tell me then, whither
EPIST. XXI.
will you go for Truth, if you will allow no Truth,
but where there is no Divifion? To Rome perhaps,
Expoftulating the cauſe of his unſettledneſs in Religion; famous for Unity, famous for Peace. See now
which is pleaded to be our Diflenſions : Shewing the how happily you have choſen, how well you have
inſufficiency of that Motive, and comparing the ſtate ſped: Lo, there Cardinal Bellarmine himſelf, a
of our Church herein, witb the Romißh.
witneſs above exception, under his own Hand ac-
knowledgeth to the World, and reckons up 237.
Would I knew where to find you: then I contrarieties of Doctrine among the Romiſh Di-
I
could tell how to take a direct Aim ; where- vines. What need we more Evidence ? O the
as now I muſt rove and conjecture. To Day you perfect Accordance of Peter's See! Worthy to be
are in the Tents of the Romaniſts; to Morrow in recorded for a Badge of Truth. Let now all our
ours; the next Day between both, againſt both. Adverſaries ſcrape together ſo many contradi&ti-
Our Adverſaries think you ours, we theirs, your ons of Opinions amongſt us, as they confeſs a-
Conſcience finds you with both, and neither. Imongſt themſelves, and be you theirs. No, they
flatter you not : this of yours is the worſt of all are not more peaceable, but more fubtle ; they
Tempers : Heat and Cold have their uſes ; Luke-have not leſs Diffenfion, but more ſmothered.
warmneſs is good for nothing, but to trouble the They fight cloſely within Doors, without Noiſe ;
Stomach. Thoſe that are Spiritually hot, find all our Frays are in the field : would God we had
acceptation ; thoſe that are ſtark Cold, have a as much of their Cunning, as they want of our
leffer Reckoning ; the Mean between both, is ſo Peace; and no more of their Policy, than they
much worſe, as it comes nearer to good, and at want of our Truth. Our ſtrife is in 'Ceremonies,
tains it not. How long will you halt in this in theirs in Subſtance ; ours in one or two Points,
differency? Reſolve one way, and know at laſt theirs in All. Take it boldly from him that dares
what you do hold ; what you ſhould. Caft off avouch it, there is not one point in all Divinity
either your Wings or your Teeth; and loathing (except thoſe wherein we accord with them
this Bat-like-nature, be either a Bird or a Beaſt
. wherein they all ſpeak the ſame. If our Church dil-
To die wavering and uncertain, your ſelf will pleaſe you for Differences,theirs much more; unleſs
grant fearful. If I muſt ſettle, when begin you? you will be either wilfully Incredulous or wilfully
If you muſt begin, why not now? It is dangerous Partial : unleſs you diſlike a Miſchief the leſs for
deferring that, whoſe Want is deadly; and whoſe the Secrecy. What will you do then? Will you
opportunity is doubtful. God crieth with Jebu, be a Church alone ? Alas, how full are you of
Who is on my fide ? Who? Look at laſt out of your contradictions to your ſelf! how full of contrary
Window to him, and in a reſolute Courage caſt Purpoſes ! how oft do you chide with your ſelf!
down this 7czabel that hath bewitched you. Is how oft do you fight with your felf! I'appeal to
there any Impediment, which delay will abate : that Bofom which is privy to thoſe ſecret Com-
Is there any which a juſt Anſwer cannot re- bats : believe me not, if ever you find perfect U-
move ? If you had rather waver, who can ſettle nity any where but above : either go thither and
you? But if you love not Inconſtancy, tell us ſeek it amongſt thoſe that triumph, or be contene
why you ſtagger. Be plain, or elſe you will ne- with what eſtate you find in this warfaring num-
ver be firm : What hinders you? Is it our Divi- ber. Truth is in Differences, as Gold in Drofs,
fions ? I ſee you ſhake your Head at this, and by Wheat in Chaff; will you caſt away the beſt Me.
your filent Geſture bewray this the Cauſe of your tal, the beſt Grain, becauſe it is mingled with this
Diftafte : Would God I could either deny this with Offal? Will you rather be Poor and Hungry, than
Truth, or amend it with Tears : But I grant it, beſtow labour on the Fan, or the Furnace ? Is
with no leſs Sorrow, than you with Offence. there nothing worth your reſpect, but Peace ? I
This Earth hath nothing more lamentable, than have heard that the interlacing of Diſcords graces
the Civil Jars of one Faith. What then? Muſt the beſt Muſick; and I know not whether the
you defie your Mother, becauſe you ſee your very evil Spirits agree not with themſelves. If the
Brethren fighting : Their Diffenfion is her Grief? | Body be found, what though the Coat be torn ?
Muſt the loſe fome Sons, becauſe ſome others or if the Garment be whole, what if the Lace be
quarrel ? Do not ſo wrong your ſelf in aMicting unrip'd ? Take you Peace : let me have Truth,
her. Will you love Chrilt the leſs, becauſe his I cannot have both. To conclude: Embrace thoſe
Coat is divided? Yea, let me boldly ſay ; The Truths that we all hold ; and it greatly matters
hos

520
Epiſtles upon different Subjects, &c.
not what you hold in thoſe wherein we differ: tisfie them ? Yet more : Lazarus is in Abraham's
and if you love your ſafety, ſeek rather Grounds Boſom : therefore Abraham is more honoured than
whereon to reft, than Excuſes for your unreft. If | Lazarus. I ſhall need no more proofs, if from
ever you look to gain by the Truth, you muſt both Heaven you fhall look down into the great Gulph,
chufe it, and cleave to it : Meer Reſolution is and there ſee diverfity of Torments according to
not enough ; except you will rather loſe your ſelf the value of Sins. Equality of Offences, you ac-
than it.
knowledge an idle Paradox of the Stoicks : to hold
unequal Sins equally puniſhed, were more abſurd :
and more injurious to God's Juſtice : There is but
one fire, which yet otherwiſe burns the Straw, o-
To Sir Edmund Lucy.
therwiſe Wood and Iron. He that made and
commands this Dungeon, theſe Tortures, tells us
EPIS T. XXII.
that the wilfully Diſobedient ſhall ſmart with more
Hocu od Stripes ; the Ignorant with fewer. Yet fo con-
Diſcourſing of the different degrees of Heavenly Glory; ceive of theſe heavenly Degrees, that the leaſt is
and of our mutual knowledge of each other above. glorious. So do theſe Veſſels differ, that all are
full: there is no want in any, no Envy. Let us
A
S thoſe which never were at Home, now ſtrive for a Place, not ſtrive for the Order: how
after much hear-fay travelling towards it, can we wiſh to be more than happy?
ask in the way, what manner of Houſe it is, what Your other Queſtion is of our mutual know-
Seat, what Frame, what Soil; ſo do we in the ledge above ; the hope whereof (you think )
paſſage to our Glory : we are all Pilgrims thither; would give much contentment to the neceſſity of
yet ſo as that ſome have look'd into it afar thorow our Parture : for both we are loth not to know
the open Windows of the Scripture. Go to then : thoſe whom we love, and we are glad to think
while others are enquiring about worldly Digni- we ſhall know them happy: whereof (if it may
ties, and earthly Pleaſures, let us two ſweetly con- comfort you) I am no leſs confident
. If I may
fult of the eſtate of our future Happineſs; yet not go ſo far, as with the beſt of the Fathers, to
without Preſumption, without Curioſity. Amongſt ſay we ſhall know one anothers Thoughts, I dare
this infinite choice of Thoughts, it hath pleaſed ſay, our Perſons we ſhall; our Knowledge, our
you to limit our Diſcourſe to two Heads. You Memory, are not there loft, but perfected: yea,
ask firſt, if the Joys of the Glorified Saints ſhall I fear not to ſay we ſhall know both our Miſeries
differ in degrees. I fear not to affirm it. There paſt, and the preſent Sufferings of the Damned.
is one Life of all, one Felicity ; but divers Mea- It makes our Happineſs not a little the ſweeter,
fures. Our Heaven begins here, and here varies to know that we were miſerable, to know that o-
in degrees. One Chriftian enjoys God above a-thers are and muſt be miſerable : we ſhall know
nother, according as his Grace, as his Faith is them; not feel them. Take heed, that you clear-
more : and Heaven is ſtill like it ſelf, not other ly diſtinguiſh betwixt Speculation and Experience.
above from that beneath. As our Grace begins We are then far out of the reach of Evils. We
our Glory, ſo it proportions it : Bleſſedneſs ſtands may ſee them to comfort us, not to amicus.
in the perfect operation of the beſt Faculties, a- Who doubts that theſe Eyes fhall fee, and know
bout the perfecteft Object; that is, in the Viſion, the glorious Manhood of our bleſſed Saviour, ad-
in the Fruition of God. All his Saints ſee him, vanced above all the Powers of Heaven? And if
but ſome more clearly ; as the fame Sun is ſeen one Body, why not more? And if our elder Bro-
of all Eyes, not with equal ſtrength. Such as the ther, why no more of our Spiritual Fraternity ?
Eye of our Faith was to ſee him that is inviſible, Yea if the twelve Thrones of thoſe Judges of IS-
ſuch is the Eye of our preſent apprehenſion to ſee rael ſhall be conſpicuous; how ſhall we not ac-
as we are ſeen. Who ſees not, that our Rewards knowledge them? And if there, who ſhall re-
are according to our Works ? not for them, as ftrain us from more? You will eaſily grant, that
on Merit (woe be to that Soul which hath but our love can never fail : Faith and Hope give
what it earneth) but after them, as their rule place to fight, to preſent fruition, for theſe are
of Proportion: and theſe, how ſenfibly unequal ? of things not ſeen : but Love is perpetual, not
One gives but a Cup of cold water to a Diſciple, of God onſy, but his Saints: For nothing ceaſes,
another gives his Blood for the Maſter. Different but our Earthly Parts, nothing but what favours
Works have different Wages, not of Defert, but of Corruption. Chriſtian Love is a Grace, and
of Mercy. Five Talents well imployed, carry may well challenge a place in Heaven : and what
away more recompence than two; yer both ap- Love is there, of what we know not? More plain-
proved, both rewarded with their Maſters Joy. ly; If the three Diſciples in Tabor knew Moſes and
Who can ſtick at this, that knows thoſe Heavenly Élias, how much more ſhall we know them in
Spirits (to whom we ſhall be like) are marſhalled God's Sion ? Laſtly, (for it is a Letter, not a Vo-
by their Maker into ſeveral Ranks ? He that was lume, that I intended in this not neceſſary, but
rapt into their Element, and ſaw their bleſſed Or- likely Diſcourſe) that famous Parable can tell you,
ders, as from his own knowledge, hath ftiled that thoſe which are in Hell, may know fingular
them, Thrones, Principalities, Powers, Dominions
. If and ſeveral Perſons, though diftant in place. The
in one part of this Celeſtial Family, the great rich Glutton knows Lazarus and Abraham. I hear
Houſholder hath thus ordered it, why not in the what you ſay; It is but a Parable: neither will I
other? yea even in this he hath inſtanced; you preſs you with the contrary Authority of Ambroſe,
Shall fit on twelve Thrones, and judge the twelve Tribes of Tertullian, Gregory, Hierom, or any Father ; nor
Ifrael. If he mean not ſome preheminence to his with that univerſal Rule of Chryſoſtome, that thoſe
A poftles, how doth he anſwer ; how doth he fa- only are Parables, where Examples are expreſſed,
and
Epiſtles upon different Subjects, &c.
521
and Names concealed: 1 yield it; yet all Holy Single, whether he may receive his own, or chuſe
Parables have their Truths, at leaſt their Probabi- another : but your Inquiries ſhall be my Bounds.
lities. Deny this, and you diſable their Uſe, The Fact (you ſay) is too evident. Let me ask
wrong their Author. Our Saviour never ſaid you ; To your ſelf, or to the World. This point
ought was done, that cannot be: and ſhall then alone muſt vary our Proceedings. Publick No-
the Damned retain ought, which the Glorified tice requires publick Diſcharge ; Private Wrongs
lofe ? No Man ever held that the Soul was advan-are in our own Power: Publick, in the Hands of
taged by Torment. Comfort you therefore in Authority ; the Thoughts of our own Breaſts,
this ; you ſhall know and be known. But far be while they ſmother themſelves within us, are at
from hence all Carnal and Earthly Thoughts; as our command, whether for ſuppreſſing, or ex-
if your Affections ſhould be (as below) doubled preſſing; but if they once have vented themſelves
to your Wife or Child. Nature hath no place in by words, unto others Ears, now (as common
Glory : here is no reſpect of Blood, none of Mar- ſtrays) they muſt ſtand to the hazard of Cenfure :
riage. This groffer Acquaintance and Pleaſure is ſuch are our Actions. Neither the Sword, nor the
for the Paradiſe of Turks, not the Heaven of Keys meddle within Doors, and what but they
Chriſtians. Here is, as no Marriage, (fave be- without? If Fame have laid hold on the wrong,
twixt the Lamb and his Spouſe the Church) fo no profecute it, clear your Name, clear your Houſe,
Matrimonial Affections. You ſhall rejoyce in your yea Gods. Elſe you ſhall be reputed a Pandar to
glorified Child ? not as your Child, but as glori- your own Bed : and the ſecond ſhame ſhall ſur-
fied. In brief, let us ſo enquire of our Company, paſs the firſt, ſo much as your own Fault can more
that above all things we ſtrive to be there our blemiſh you, than anothers. If there were no
ſelves, where we are ſure, if we have not what more ; he is cruelly merciful, that neglects his own
we imagined, we ſhall have more than we could Fame. But what if the Sin were ſhrouded in Se-
imagine.
crecy? The loathſomneſs of Vice conſiſts not in
common Knowledge. It is no leſs Hainous, if
leſs talked of. Reports give but Shame. God and
the good Soul deteft cloſe Evils. Yet then I ask
To Mr. T. L.
not of the Offence, but of the Offender; not of
boe
her Crime, but her Repentance. She hath finned
os EPIST. XXIII.
againſt Heaven and you. But hath ſhe waſhed
your polluted Bed with her Tears? Hath her true
Concerning the matter of Divorce in caſe of apparent A- Sorrow been no leſs apparent than her Sin? Hath
dultery, adviſing the Innocent Party of the fitteſt the pieced her old Vow with new Proteſtations of
courſe in that behalf.
Fidelity ? Do you find her at once humbled and
changed? Why ſhould that Ear be deaf to her
LL intermedling is attended with danger ; Prayers, that was open to her Accuſation? Why
ever much more
is ?
Parties contending, is nearer and ſtraiter : how Chriſtians live as under Martial Law, wherein we
can it then want Peril, to judge betwixt thoſe ſin but once ? Plead not Authority: Civilians have
which are, or ſhould be one Fleſh ? yet great ne been too rigorous: the merciful Sentence of Divin
ceflities require hazard. My Profeſſion would juft- nity ſhall ſweetly temper Humane Severeneſs.
ly check me, if I preferred not your Conſcience How many have we known the better for their
to my own Love. I pity and lament, that your Sin? That Magdalen (her predeceſſor in filthineſs)
own Bofom is falſe to you ; that your ſelf with had never loved ſo much, if ſhe had not ſo much
Shame, and with Sin, are pulled from your ſelf, ſinned. How oft hath God's Spouſe deſerved a
and given to whom you would not : An Injury Divorce ? Which yet fill her Confeffions, her
that cannot be paralleľd upon Earth ; and ſuch as Tears have reverſed. How oft hath that Scroll
may without our wonder, diſtract you : flight been written, and ſigned ; and yet again cancela
Croſſes are digeſted with Study, and Reſolution; and torn, upon ſubmiſſion His Actions, not his
greater with Time; the greateſt, not without Words only, are our Precepts : Why is Man cruel,
Study, Time, Counſel. There is no extream E- where God relents ? The wrong is ours only, for
vil, whoſe evaſions are not perplexed. I ſee here his fake; without whoſe Law, were no Sin. If
Miſchief on either Hand : I ſee you beſet, not the Creditor pleaſe to remit the Debt, do Stan-
with Griefs only, but Dangets.No Man ever ders-by complain? But if ſhe be at once filthy,
more truly held a Wolf by the Ear; which he can
and obftinate, flie from her Bed, as contagious.
neither ſtay, nor let go with ſafety. God's anci- Now your Benevolence is Adultery ; you impare
ent Law would have made a quick diſpatch, and your Body to her, ſhe her Sin to you: A dange-
have determined the caſe, by the death of the rous exchange; an honeſt Body for an Harlors
Offender, and the liberty of the Innocent; and Sin : Herein you are in Cauſe that ſhe hath more
not it alone. How many Heathen Law-givers than one Adulterer. I applaud the rigour of thoſe
have ſubſcribed to Moſes, Arabians, Grecians, Ro- ancient Canons, which have ſtill roughly cenfu-
mans ? yea very Goths, thé dregs of Barbariſm, have red even this Cloak of Vice : As there is neceſſity
thought this Wrong not expiable, but by Blood. of Charity in the former, fo of Juſtice in this. ti
With us, the eaſineſs of Revenge, as it yields fre- you can fo love your Wife, that you deteft not
quence of Offences, fo multitude of Doubts : her Sin, you are a better Husband than a Chrifti
Whether the wronged Husband ſhould conceal, an, a better Bawd than an Husband. I dare ſay
or complain: complaining, whether he ſhould re- no more upon fo general a relation ; good Phyfi-
tain or diſmiſs : diſmiſſing, whether he may Mar- cians in dangerous Diſeaſes dare not preſcribe on
sy, or muſt continue Single : not continuing bare fight of Urine, or uncertain report; but will
U u u uu
feel





522
Epiſtles upon different Subjects, &c.
2
feel the Pulſe and ſee the Symptoms, e're they re- ftri&ly examine your Heart, of what you have
ſolve on the Receipt. You ſee how no Niggard done that Day; of what you fhonld have done;
I am of my Counſels: would God I could as eaſily enquire whether your Thoughts have been ſeque-
afſwage your Grief, as fatisfie your Doubts. ſtred to God, ftrangers from the World, fixed on
is om Heaven ; whether Juft, Charitable, Lowly, Pure,
Chriſtian ; whether your Senfes have been holily
FIDZOT ni sis guided, neither to let in Temptations, nor to let
To Mr. Robert Hay. Vitoria Aout Sins; whether your Speeches have not been
1825 diweovideo indoomt von Blir offenſive, vain, raſh, indiſcreet, unfavoury, un-
20 gan E PIST. XXIV. BICO edifying ; whether your Actions have been war-
Bondone bono7 svar sono visit oudmilar rantable, expedient, comely, profitable. Thence,
A Difcourſe of the continual exerciſe of a Chriſtian, bow fee if you have been negligent in watching your
be may keep his Heart from hardneſs, and his Ways Heart
, expence of your Time, exerciſes of De-
from Error.
Bevotion, performance of good Works, reſiſtance
Too
of Temptations, good uſe of good Examples: and
ΤΟ
10 keep the Heart in ure with God, is the compare your preſent Eftate with the former : look
higheſt task of a Chriſtian. Good motions jealouſly, whether your Soul hath gained or loſt;
are not frequent: but the conſtancy of good Dif- loft ought of the heat of her Love, tenderneſs of
poſition is rare and hard. This work muſt be con Conſcience, fear to Offend; ſtrength of Vertue ;
tinual, or elſe ſpeedeth not: like as the Body from gained, more increaſe of Grace, more aſſurance
a ſettled and habitual Diftemper muſt be recover of Glory. And when you find ( alas ! who can
ed by long Diers; and ſo much the rather for that but find ?) either Holineſs decay'd, or Evil done,
we cannot intermit here without Relapſes. If this or Good omitted, caft down your Eyes; ftrike
Field be not tilled every Day, it will run out into your Breaſts, humble your Soul, and figh to him
Thiſtles. The Evening is fitteſt for this Work : whom you have offended ; fue for Pardon as for
when retired into our felves, we muſt chearfully, Life, heartily, yearningly : injoin your felf care
and conſtantly, both look up to God, and into ful Amendment, redouble your holy Reſolutions,
our Hearts; as we have to do with both: to God ſtrike Hands with God in a new Covenant : my
in Thankſgiving firſt, then in Requeſt. It ſhall Soul for your ſafety. Much of this good Counfél
be therefore expedient for the Soul, duly to re-
I confefs to have learned from the Table of an un-
count to it ſelf all the ſpecialities of God's Favours: known Author, at Antwerp. It contented me :
a confuſed Thanks favours of Careleſneſs, and nei- and therefore I have thus made it (by many alte-
ther doth affect us ; nor win acceptance above. rations) my own for Form, and yours for the
Bethink your ſelf then of all theſe external, infe- Uſe: Our practice ſhall both commend it ; and
riour, earthly Graces: that your Being, Breathing, make us happy.
Life, Motion, Reaſon, is from him; that he hath
given you a more noble Nature, than the reſt of
the Creatures, excellent Faculties of the Mind,
perfection of Senſes, foundneſs of Body, compe- To M. 7. F. one of rhe Company of
tency of Eſtate, ſeemlineſs of Condition, fitneſs
the Turkiſh Merchants.
of Calling, preſervation from Dangers, reſcue out
of Miſeries, kindneſs of Friends, carefulneſs of E-
EPIS T. XXV.
ducation, honeſty of Reputation, liberty of Re-
creations, quietneſs of Life, opportunity of Well- Diſcourfing of the lawfulneſs of Converſation and Trade
doing, protection of Angels. Then riſe higher with Infidels and Hereticks, and ſhewing how far and
to his ſpiritual Favours, though here on Earth, and wherein it is allowable.
ſtrive to raiſe your Affections with your Thoughts:
Bleſs God that you were born in the Light of the N matter of Sin I dare not diſcommend much
Goſpel, for your profeſſion of the Truth, for the Fear. Looſneſs is both a more ordinary Fault,
honour of your Vocation, for your incorporating and more dangerous, than exceſs of Care : yeć
into the Church, for the privilege of the Sacra- herein the Mind may be unjuſtly tortured, and
ments, the free uſe of the Scriptures, the commu- ſuffer without gain. It is good to know our
nion of Saints, the benefit of their Prayers, the bounds, and keep them ; that ſo we may neither
aid of their Counſels, the pleaſure of their Con-be carelefly offenſive, not needleſly afflicted. How
verſation ; for the beginnings of Regeneration, far we may travel to, and converſe with Infidels,
any foot-ſteps of Faich, Hope, Love, Zeal, Pa- with Hereticks, is a long demand, and cannot be
tience, Peace, Joy, Conſcionableneſs
, for any anſwered at once. I ſee extreams on both Hands,
defire of more. Then let your Soul mount higheſt and a Path of Truth betwixt both, of no finali
of all, into her Heaven; and acknowledge thoſe Latitude. Firſt, I commend not this Courſe to
celeſtial Graces of her election to Glory, redemp- you ; it is well, if I allow it. The Earth is large,
tion from Shame and Death, of the interceffion and Truth hath ample Dominions; and thoſe not
of her Saviour, of the preparation of her Place; incommodious, not unpleaſant. To neglect the
and there let her ſtay a while upon the Meditation main Bleſſings with competency of the inferior,
of her future Joys. This done, the way is made for abundance of the inferior, without the main,
for your Requeſt; Sue now to your God; as for were a choice unwiſe and unequal. While we are
Grace to anſwer theſe Mercies, ſo to ſee wherein, free, who would take ought but the beſt? Whi-
you have not anſwered them: From him therefore ther go you ? Have we not as temperate a Sun, as
caſt your Eyes down upon your ſelf : and as ſome fair a Heaven, as fertile an Earth, as rich a Sea,
careful Juſticer doth a ſuſpected Felon, ſo do you as ſweet Companions? What ſtand I on equality ?
2 firmer

Epiſtles upon different Subjects, &c.
522
WH
a firmer Peace, a freer Goſpel, and happier Go-hold ſo, that ſees Lot in Sodom, Iſrael with the
vernment, than the World can fhew you? yet Ægyptians, Abraham and Ifaac with their Abime-
you muſt go : I give you Allowance, but limited, lecks, Roſes among Thorns, and Pearls among
and full of Cautions : Like an inquiſitive Officer, much Mud; and, for all, Cbriß among Publicans and
you muſt let me ask, Who, How, When, Whi- Sinners ? So we neither be infected by them, nor
ther, Why, How long, and accordingly deter- they further infected by our Confirmation, nor the
mine. To communicate with them in their falſe weak Chriſtian by us infected with Offence, nor
Services, who will not ſpit at as impious ? We the Goſpel infected with Reproach, what Danger
ſpeak of converſing with Men, not with Idolatries; can there be ? If neither we, nor they, nor the
Civilly, not in Religion; not in Works of Dark-weak, nor (which is higheſt) the Name of God
neſs, but Buſineſs of Commerce and common be wrong’d, who can complain? You have my
Indifferencies. Fie on thoſe Rimmonites, that Opinion ; diſpoſe now of your ſelf as you dare :
plead an upright Soul in a proftrate Body ; Hy- The Earth is the Lord's, and you are his, where-
pocrites, that pretend a Nathanael in the skin of a foever he ſhall find you, be ſure you ſhall find him
Nicodemus. God hates their ſecret halting, and every-where.
will revenge it. Let go their Vices, and ſpeak of
their Perſons : Thoſe may be convers’d with, not
with Familiarity, not with Intireneſs ; as Men
qualify'd, not as Friends. Traffick is here al To the Gentlemen of his Highneſs's
low'd, not Amity, not Friendſhip, but Peace.
Court.
Paul will allow you to feaſt at their Table, not
to frequent it : Yet not this to all. Chriſtianity
hath all Statures in it, all Strengths ; Children and
EPIST. XXVI.
Men, Weaklings, Giants. For a feeble unground-
ed Chriſtian, this very Company is dangerous,
A Deſcription of a good and faithful Courtier.
ſafe for the ſtrong and inſtructed. Turn a Child
looſe into an Apothecary's Shop, or an Idiot, THilft I adventur'd other Characters into
that Gally-pot which looks faireit ſhall have his the Light, I reſerv'd one for you, whom
firſt Hand, tho’ full of poiſonous Drugs ; where I account no ſmall part of my Joy; The Cha-
the Judicious would chuſe the wholeſomeft, led racter of what you are, of what you ſhould be : Not
not by Senſe, but Skill. Setledneſs in the Truth that I arrogate to my ſelf more than ordinary
will cauſe us to hate and ſcorn ridiculous Impiety; Skill in theſe high Points: I deſire not to de-
and that Hate will ſercle us the more, where the ſcribe a Courtier; How ſhould I, that have but
Unftay'd may grow to leſs Diſlike, and indanger ſeen and faluted the Seat of Princes? Or why
his own Infection. He had need be a refolute ſhould I, whoſe Thoughts are fequefter'd to the
Caleb, that ſhould go to ſee the Land of Canaan ; Court of Heaven? But if I would decypher a
yet not ſuch a one upon every Occaſion: Meer good Courtier, who can herein controul my En-
Pleaſure or Curioſity I dare not allow in this Ad- deavour? Goodneſs, in all forms, is but the juft
venture. The Command of Authority, or Ne- Subject of our Profeſſion: What my Obſervation
ceſſity of Traffick, I canot reject : Or if, after could not, no leſs certain Rule fhall afford me.
fufficient Prevention, Deſire to inform our felves Our Diſcourſe hath this Freedom, that it may
thorowly in a Foreign Religion, or State (efpe- reach beyond our Eyes with Belief. If your Ex-
cially for Publick Uſe) carry us abroad, I cenſure perience agree not with my Speculation, diſtruſt
In all matter of Danger, a Calling is a good me. I care not for their barking, which con-
Warrant ; and it cannot want Peril to go unfent : demn me, at firſt, of Incongruity; as if theſe
Neither is there ſmall Weight in the Quality of two Terms were fo diffonant, that one Sentence
the Place, and Continuance of the Time. It is could not hold them. The Poets Slanders, that
one caſe where the Profeſſion of our Religion is abandons all Good Men from Courts. Who
free, another where reſtrain'd; perhaps, not with knows not that the Ægyptian Court had a Mofes ;
out Conſtraint to Idolatry: Where we have Means the Court of Samaria an Obadiah ; of Jeruſalem an
for our Souls, and allow'd Miniſtry, the caſe muft Ebed-melech ; of Damaſcus a Naaman ; of Babylon,
needs differ from a Place of neceſſary Blindneſs, a Daniel ; of Æthiopia a good Treaſurer ; and very
of peeviſh Superſtition: To paſs thorow an in- Nero's Court, in Pauls Time, his Saints? That I
fected Place is one thing, to dwell in it another: may not tell how the Courts of Chriſtian Princes
Each of theſe give a new State to the Cauſe, and have been liken'd, by our Eccleſiaſtical Hiſtorians,
look for a diverſe Anſwer: But, as in all theſe out- to ſome Royal Colleges, for their Order, Gravity,
ward Actions, fo here, moſt Force (I confefs) lies in Goodneſs mix'd with their Majeſty ; and that I
the Intention; which is able to give not Tole- may willingly forbear to compare (as, but for
ration only to our Travel, but Praiſe. To con- Envy, I durſt) yours with theirs: I ſpeak boldly,
verſe with them without, but in a Purpoſe of their the Court is as nigh to Heaven as the Cell, and
Converſion, and with Endeavour to fetch them doth no leſs require and admit ftrict Holineſs.
in, can be no other than an Holy Courſe ; where I baniſh therefore hence all Impiery, and dare
in, that the Jeſuits have been (by their own Say- preſage his Ruin, whoſe Foundation is not laid
ing) more ferviceable in their Indies and China, let in Goodneſs. Our Courtier is no other than vir-
them thank (after their Number and Leiſure) their tuous, and ſerves the God of Heaven as his firſt
Shelter of Spain ; the Opportunity of whoſe Pa- Maker, and from him derives his Duty to thefe
tronage hath preferr’d them to us, not their more Earthen Gods; as one that knows the Thrones
forward Deſires. In ſhort, companying with In- of Heaven and Earth, are not contrary, but ſub-
fidels may not be ſimply condemn'd: Who can ordinate, and that beft Obedience ſprings from
Uuuuu 2
Devo-
not.

524
Epiſtles upon different Subjects, &c.
ز
Devotion : His Ability and will have both con- Complaints on the Diſgrac’d, not abiding to
ſpir’d to make him perfectly ſerviceable, and his build his own Favours upon the unjuſt Ruins of
Diligence waits but for an Opportunity. In the an oppreſs’d Fortune. The Errors of his Fellows
Factions of ſome great Rivals of Honour, he holds he reports with Favour; their Virtues with Ad-
himſelf in a free Neutrality, accounting it fafer, in vantage. He is a good Husband of his Hours,
unjult Frays, to look on than to ſtrike; and if equally derefting Idleneſs and baſe Diſports, and
Neceflity of Occaſion will needs wind him into placing all his
free Time upon ingenuous Studies
,
the Quarrel, he chuſes not the ſtronger part, but or generous Delights ; ſuch as may make either
the better ; reſolving
rather to fall with Innocence his Body, or Mind more fit for Noble Service.
and Truth, than to ſtand with powerful Injuſtice. He liſtech not to come to Council uncalld, nor
In the Changes of Favours and Frowns he unbidden to intermeddle with Secrets, whether
changeth not; his fincere Honeſty bears him of Perſon or State ; which yet, once impos'd, he
thorough all Alterations, with wiſe Boldneſs, if manageth with ſuch Fidelity and Wiſdom, as well
not with Succeſs ; and when he ſpies Clouds in argue him to have refrain'd, not out of Fear but
the Eyes of his Prince (which of long he will not Judgment. He knows how to repay an Injury
ſeem to fee) his clear Heart gives him a clear with Thanks, and a Benefit with Ufury; the one
Face; and if he may be admitted, his Loyal out of a wiſe Patience, without malicious Cloſe-
Breath fhall ſoon diſpel thoſe Vapours of illneſs; the other out of a bounteous Thankfulneſs.
Suggeſtion ; but if
, after all Attempts of Wind His Life is his own willing Servant , and his
and Sun, he ſee them ſettled, and the Might of Prince's free Vaſſal; which he accounts lent to
his Accuſers will not let him feem as he is, he him, that he may give it for his Maſter ; the in-
gives way in Silence, without Stomach, and tercepting of whoſe Harms he holds both his Dury
waits upon Time. He is not over-haſtily intent and Honour : and whether he be us'd as his Sword
upon his own Promotion; as one that ſeeks his or his Shield, he doth both with Cheerfulneſs
.
Prince, not himſelf, and ſtudies more to deferve He can fo demean himſelf in his officious Ac-
than rife, fcorning either to grow great by his tendance, that he equally avoids Satiety and Ob-
own Bribes, or rich by the Bribes of others. His livion; not needleſly laviſh of himſelf, to ſet out
officious Silence craves more than other's Words; and thew his Parts always at the higheſt ; nor
and if that Language be not heard, nor under- wilfully conceal’d in great Occaſions. He loves
ftood, he opens his Mouth, yet late and ſparing- to deſerve and to have Friends, but to truſt rather
ly; without Baſhfulneſs
, without Importunity; to his own Virtue. Reaſon and Honeſty (next un-
caring only to Motion, not caring to plead. He der Religion) are his Counſellors ; which he fol-
is affable and courteous ; not vainly popular, lows without Care of the Event, not without
abaſing his Prince's Favour to wooe the worthleſs Foreſight. In a Judgment of Unkindneſs and
Applauſe of the Vulgar ; approving, by his Envy, he never caſts the firſt Stone, and hates to
Actions, that he ſeeks one, not many ; if not ra- pick Thanks by Detraction. He undertakes none
ther one in many. His Alphabet is his Prince's but worthy Suits ; ſuch as are free from Baſeneſs
Difpofition; which, once learn’d, he plies with and Injuſtice; ſuch as is neither Shame to ask, nor
diligent Service, not with Flattery; not com- Diſhonour to grant; not ſuffering private Affecti-
mending every Action as good, nor the beſt too ons to over-weigh publick Equity or Convenience ;
much, as in Preſence. When he finds an appa- and better brooking a Friend's Want than an ili
rent Growth of Favour, he dares not glory in it Preſident : And thoſe which he yieldeth to ac-
to others, left he ſhould ſollicite their Envy, and cept, he loves not to linger in an afliding Hope:
hazard the Shame of his own Fall; but enjoys it A preſent Anſwer ſhall diſpatch the Fears or De-
in quiet Thankfulneſs; not neglecting it, nor fires of his expecting Client. His Breaſt is not a
drawing it on too faft Over-much Forwardneſs Ciſtern to retain, but as a Conduit-pipe, to vent
argues no Perpetuity. How oft have we known the reaſonable and honeſt Petitions of his Friend.
the weak beginnings of a likely Fire ſcatter'd Finally, He ſo lives, as one that accounts not
with an over-ſtrong Blaft? And if another riſe Princes Favours hereditary; as one that will de-
higher, he envieth not; only emulating that ſerve their Perpetuity, but doubt their Change ;
Man's Merit, and ſuſpecting his own. Neither as one that knows there is a wide World be
the Name of the Court, nor the Grace of a Prince, fide the Court, and above this world an Heaven.
nor the Applauſe of his Inferiors, can lift him
above himſelf, or lead him to affect any other
than a wiſe Mediocrity. His own Sincerity can
not make him over-credulous. They are few and clər To Mr. Walter Fitzwilliams. la
well try'd, whom he dares uſe; or, perhaps,zielono 9701
obliga by his own Favours : fo in all Employ-T 101 EPIST. XXVII.
ments of Friendſhip he is wary without Suſpicion, T
and without Credulity charitable. He is as free of A Diſcourſe of the true and lawful Uſe of Pleaſures ;
Heart, fo of Tongue, to ſpeak what he ought, bow we may moderate them; how we may enjoy them
not what he might; never but (what Princes Ears
with Safety
are not always inur'd to) meer Truth; yet that,
temper'd for the Meaſure and Time, with honeſt Ndeed, wherein ftands the Uſe of Wiſdom, if
be beneficial to his Maſter, or the State, or whoſe and ſo diſpoſing our ſelves, in ſpight of all Oc-
Concealment might prove prejudicial to either, currents, that the World may not blow upon us
neither Fear nor Gain can ſtop his Mouth. He with an unequal Gale, neither tearing our Sails,
is not bafely querulous, not forward to ſpend his noç Nackning them Events will vary; if we
Sud
mand
not
CON-

Epiſtles upon different Subjects, &c.
525
continue the ſame, it matters not ; nothing can Earth we tread on better temper'd ; but worſes
overturn him that hath Power over himſelf. Of when it wants his Gueſt? What are thoſe pre-
theſe two, I confeſs it harder to manage Proſperi- cious Metals whom we worſhip, but Veins of
ty, and to avoid Hurt from Good : Strong and Earth better colour’d? What are coſtly Robes,
cold Winds do but make us gather up our Cloak | but ſuch as are given of Worms, and conſum'd of
more round, more cloſe; but to keep it about us Moths ? Then, from their Beginning look to
in a hot Sun-ſhine, to run and not ſweat, to ſweat their End, and fee Laughter conclude in Tears ;
and not faint, how difficult it is! I ſee ſome that fee Death in this Sweet-pot. Thy Conſcience
avoid Pleaſures for their Danger, and which dare ſcourges thee with a long Smart for a ſhort Li-
not but abandon lawful Delights for fear of Sin ; berty ; and for an imperfect Delight gives thee
who ſeem to me to be like ſome ignorant Me- perfect Torment : Alas, what an hard Penny-
talliſts, which caſt away the precious Ore, becauſe worth, ſo little Pleaſure for ſo much Repentance !
they cannot ſeparate the Gold from the Droſs; Enjoy it, if thou can'ít ; but if, while the Sword
or ſome ſimple Jew, thac condemns the pure hangs over thee in an Horſe's Hair, ſtill threat-
Streams of Fordan becauſe it falls into the Dead ning his Fall and thine, thou can'ſt be ſecurely
Sea. Why do not theſe Men refuſe to eat, becauſe jocund, I wonder, but envy not. Now I hear
Meat hath made many Gluttons ? Or how dare you re-call me, and, after all my Diſcourſe (as
they cover themſelves, that know there is Pride no whit yet wiſer) enquire- by what Rule our
in Rags? Theſe hard Tutors, if not Tyrants, to Pleaſures ſhall be judg'd immoderate? We are
themſelves, whilſt they pretend a mortify’d Strict- all Friends to our felves, and our Indulgence
neſs, are injurious to their own Liberty, to the will hardly call any Favour too much. I fend
Liberality of their Maker : Wherefore hath he you not (tho? I might) to your Body, to your
created and given the choice Commodities of this Calling, for this. Trial; while your Delights ex-
Earth, if not for Uſe? Or why plac'd he Man include not the Preſence, the Fruition of God, you
a Paradiſe, not in a Deſart? How can we more are ſafe : The Love of the Medicine is no hinde-
diſpleaſe a liberal Friend, than to depart from his rance to the Love of Health : Let all your Plea-
delicate Feaſt wilfully hungry? They are de-ſures have reference to the higheſt Good, and
ceiv’d that call this Holineſs; it is the Diſeaſe of you cannot exceed. You ſee the Angels ſent
a Mind fullen, diſtruſtful, impotent: There is now about God's Meſſages to this Earth; yet never out
thing but Evil, which is not from Heaven; and of their Heaven, never without the viſion of their
he is none of God's Friends that rejects his Gifts Maker. Theſe Earthly Things cauſe not Di-
for his own Abuſe. Hear me therefore, and true ftraction, if we reſt not in them, if we can look
Philoſophy; there is a nearer way than this, and thorow them to their Giver. The Mind chat de-
a fairer; if you will be a wiſe Chriſtian, tread in fires them for their own fakes, and ſuffers it ſelf
it. Learn årſt, by a juſt Survey, to know the to be taken up with their Sweetneſs, as his main
due and lawful Bounds of Pleaſure ; and then be- End, is already drunken. It is not the Uſe of
ware, either to go beyond a known Mere, or, Pleaſure that offends, but the Affectation. How
in the Licenſe of your own Deſires, to remove it: many great Kings have been Saints ? They could
That God that hath curb’d in the Fury of that not have been Kings without Choice of Earthly
unquiet and foaming Element, and ſaid of old, Delights; they could not have been Saints with
Here ſhalt thou ft ay thy proud Waves, hath done no Earthly Affections. If God have mix'd you a
leſs for the Rage of our Appetite. Behold our Li- ſweet Cup, drink it cheerfully; commend the
mits are not obſcure ; which, if we once paſs, Taſte, and be thankful ; but rejoyce in it as his.
our Inundation is perillous and ſinful. No juftUſe Pleaſures without Dotage; as in God, from
Delight wanteth either his Warrant or his Terms. God, to God ; your are all as free from Error as
More plainly be acquainted both with the Quality Miſery.
So word aboo
of Pleaſures, and the Meaſure. Many a Soul hath no has endino
loft it ſelf in a lawful Delight, thro' Exceſs : And
mittel
not fewer have periſh'd in thoſe, whoſe Nature is
vicious, without reſpect of Immoderation. Your
Written to W. F. and dedicated to
Çare muſt avoid both. The Taſte of the one is nodio
deadly; of the other, a full Carouſe: And, in
Mr. Robert Jermin. Earlyssord
032
truth, it is eaſier for a Chriſtian not to taſte of
w ddd
that, than not to be drunk with this : The Ill is not EPIS T. XXVIII.
bris
more eaſily avoided, than the Indifferent mode-
rated. Pleaſure is of a winding and ſerpentine A Diſcourſe of the bloody Uſe of Single Combats ; the
Nature; admit the Head, the Body will ask no Injuſtice of all Pretences of their Lawfulneſs ; ſetting
leave; and ſooner may you ſtop the Entrance, forth the Danger and Sinfulneſs of this falſe and un-
than ſtay the Proceeding : Withal, her Inſinua chriſtian Manhood.
Vector
tions are ſo cunning, that you ſhall not perceive
Honey is tweet ; much
, fulſom. For the attaine You have received a proud Challenge, and
now hold your ſelf bound, upon Terms of
ing of this Temper then, ſettle in your ſelf a right Honour, to accept it. Hear firſt the Anſwer of
Eftimation of chat wherein you delight; reſolve a Friend, before you give an Anſwer to your
every-thing into his firſt Matter, and there will Enemy; receive the Counſel of Love, ere youz
be more danger of Contempt than over-joying. enter thoſe Courſes of Revenge : Think not you
What are the goodly ſumptuous Buildings we ad- may reject me, becauſe my Profeſſion is Peace
mire, but a little burnt and harden'd Earth? What I ſpeak from him, which is not only the Prince of
is the ſtately and wondrous Building of this Human Peace, but the God of Hofts ; of whom if you will
Body, whoſe Beauty we doat upon, but the fame not learn to manage your Hand and your Sword,
I ſhall
00095
DIS
2010
slo

526
Epiſtles upon different Subjects, &c.
I ſhall grieve to ſee that Courage hath made you dareft expect him a Party in thine own Brawls ?
rebellious. Grant once that you are a Chriſtian, But there is no other way of Trial : Better none
and this Victory is mine ; I overcome, and you than this. Innocency or Land is queſtion'd; and
fight not. Would God the Fury of Men's Paf- now we ſend two Men into the Lifts, to try whe-
fions could be as eaſily conquer'd as their Judg-ther is the better Fencer : What is the Strength
ments convincd; how many Thouſands had been or Skill of the Champions to the Juſtice of the
free from Blood . This Conceit of falſe Fortitudel Caufe? Wherefore ſerve our own Oaths ? Where-
hath coſt well near as many Lives as lawful War, to Witneſs, Records, Lotteries, and other Purga-
or as Opinion of Herefy. Let me tell you with tions ? or, Why put we not Men as well to the
Confidence, That all Duels, or Single Combats, Old Saxon, or Livonian, Ordalian Trials of Hor
are murderous ; blanch them over (how you liſt) Irons, or Scalding Liquors ? It is far better fome
with Names of Honour, and honeſt Pretences, Truths ſhould be unknown, than unlawfully
their Uſe is finful, and their Nature devilliſh. ſearch'd : Another Cauſe, ſeemingly warrantable,
Let us two, if you pleaſe, (before-hand) enter may be the determining of War, Prevention of
into theſe Liſts of Words: Let Reaſon (which is common Bloodſhed: Two Armies are ready to
a more harmleſs Fight) conflict with Reaſon: join Battel; the Field is ſure to be bloody on both
Take whom you will with you into this Field, of fides ; either Part chuſes a Champion ; they two
all the Philoſophers, Civilians, Canoniſts ; for fight for all : The Life of One ſhall ranſom a
Divines (I hope) you ſhall find none; and let the Thouſand. Our Philoſophers, our Lawyers, ſhout
right of this Truth be try'd upon a juft Induction. for Applauſe of this Monomachy, as a Way near,
I only premiſe this Caution, (left we quarrel eaſy, ſafe : I dare not. Either the War is juft,
about the Cauſe of this Quarrel) that Neceſſity or unjuſt : If unjuſt, the Hazard of One is too
muſt be excluded from theſe unlawful Fights; much; if juſt, too little. The Cauſe of a juſt
which ever alters their Quality, and removes their War muſt be, beſides true, important; the Title
Evil: The Defence of our Life, the Injunction of common; wherein ftill a whole State is inte-
a Magiſtrate, are ever excepted: Voluntary Com- reſs’d; therefore may not, without Raſhneſs and
bats are only queſtion'd; or, whoſe Neceſſity we Tentation of God, be caſt upon Two Hands.
do not find, but make. There are not many The Holy Story never records any but a barbarous
Cauſes that can draw us forth ſingle into the Philiſtine, to make this Offer, and that in the Pre-
Field, with Colour of Equity. Let the firſt be ſumption of his Unmatchableneſs. Profane Mo-
the Trial of ſome hidden Right ; whether of In numents report many, and ſome on this ground
nocence upon a falſe Accuſation, or of Title to wiſely rejected. Tullus challeng’d Albanus, that
Inheritance, not determinable by Courſe of Laws; the Right of the Two Hoſts might be decided by
A Proceeding not tolerable among Chriſtians, be- the Two Captains : He return'd a grave Reply,
cauſe it wants both Warrant and Certainty. (which I never read noted of Cowardiſe) That
Where ever did God bid thee hazard thy Life this Honour ſtood not in them Two, but in the
for thy Name? Where did he promiſe to fe- Two Cities of Alba and Rome.
cond thee? When thou art without thy Com All Cauſes of Publick Right are God's : When
mandment, without his Promiſe, thou art with- we put to our Hand in God's Cauſe, then we may
out thy Protection : He takes charge of thee but look for his. In vain we hope for Succeſs, if we
when thou art in thy Ways, yea, in his. If this do not our utmoſt ; wherefore, either War muft
be God's Way, where did he chalk it out ? If thou be determind without Swords, or with many :
want his Word, look not for his Aid. Miſerable Why ſhould all the Heads of the Commonwealth
is that Man, which, in dangerous Actions, is left ftand upon the Neck and Shoulders of one Cham-
to his own keeping ; yea, How plainly doth the pion ? If he miſcarry, it is Injury to loſe her ; if
Event fhew God's Diſlike? How oft hath Inno- he prevail, yet it is Injury to hazard her : Yet,
cence lain bleeding in theſe Combats, and Guilti- reſpecting the Parties themſelves, I cannot but
neſs infulted in the Conqueſt ? Thoſe very De- grant it neareſt to Equity, and the beſt of Com-
cretals (whom we oft cite not, often truſt not)| bats, that ſome Blood ſhould be hazarded, that
report the Inequality of this Iſſue. Two Men are more might be out of hazard. I deſcend to your
brought to the Bar, one accuſes the other of Caſe, which is further from Likelihood or Ap-
Theft, without further Evidence, either to clear proof; For what can you plead but your Cre-
or convince: The Sword is call’d for ; both wit- dit, others Opinion? You fight not ſo much
neſs and judge: They meet and combat : The in- againſt another's Life as your own Reproach :
nocent Party is lain: The ſtoln Goods are found You are wrong'd, and now if you challenge not,
after in other Hands, and confeſs'd. O the Injuſtice or you are challeng’d, and if you accept not, the
of Human Sentences ! O wretched State of the World condemns you for a Coward : Who would
Party miſcarry'd! His Good Name is loſt with his not rather hazard his Life, than blemiſh his Repu-
Life, which he would have redeem'd with his tation? It were well, if this Reſolution were as
Valour: He both dies and ſins, while he ſtrives wiſe as gallant. If I ſpeak to a Chriſtian, this
to ſeem clear of a Sin: Therefore Men ſay he is Courage muſt be re&ify'd. Tell me what World
guilty, becauſe he is dead, while the other's is this whoſe Cenſure you fear? Is it not that
Wickedneſs is rewarded with Glory. I am de- which God hath branded long ago with Poſitus in
ceiv’d, if in this Cafe there were not Three Mur- maligno ? Is it not that which hath ever miſcon-
derers; the Judge, the Adverſary, Himſelf
. Let ſtru'd, diſcourag’d, diſgrac'd, perſecuted Good-
no Man challenge God for Neglect of Innocence, nefs ? that which reproach'd, condemn’d your Sa-
but rather magnify him for Revenge of Preſum- viour ? What do you under theſe Colours, if you
ption : What he enjoyns, that he undertakes, he regard the Favour of that, whoſe Amity is En-
maintains. Who art thou, O vain Man, that mity with God? What care you for the Cenſure
of
Epiſtles upon different Subječts, &c.
527

of him, whom you ſhould both ſcorn and van- quire Recreations, our very Labour recreates our
quiſh? Did ever wiſe Chriſtians, did ever your Sports : we can never want ; either ſomewhat to
Mafter, allow either this Manhood, or this Fear? do, or ſomewhat that we would do. How numa
Was there ever any-thing more ſtriály, more fear- berleſs are thoſe Volumes which Men have writ-
fully forbidden of him, than Revenge in the Chal ten of Arts, of Tongues ! How endleſs is that
lenge ; than, in the Anſwer, Payment of Evil ; Volume which God hath written of the World !
and Murder in both? It is pity that ever the Wa- Wherein every Creature is a Letter, every Day a
ter of Baptiſm was ſpilt upon his Face, that cares new Page: who can be weary of either of theſe?
more to diſcontent the World than to wrong God: To find Wit in Poetry, in Philoſophy profound-
He faith, Vengeance is mine ; and you ſteal it from nefs, in Mathematicks Acuteneſs, in Hiſtory won
him in a glorious Theft, hazarding your Soul der of Events, in Oratory ſweet Eloquence, in
more than your Body. You are weary of your Divinity fupernatural Light and Holy Devotion;
felf, while you thruſt one Part upon the Sword of as ſo many rich Metals in their proper Mines,
an Enemy; the other on God's : Yer perphaps whom would it not raviſh with Delight? After all
I have yielded too much. Let go Chriſtians; theſe, let us but open out Eyes, we cannot look
The wiſer World of Men (and who elſe are worth beſide a Leſſon in this univerſal Book of ourMaker
Reſpect) will not paſs this odious Verdict upon worth our ſtudy,worth taking out. What Creature
your Refuſal : Valiant Men have rejected Chal- hath not his Miracle ? What Event doth not chal-
lenges, with their Honours untainted. Auguſtus, lenge his Obſervation ? And if weary of Foreign
when he receiv'd a Defiance, and brave Appoint- Employment, we liſt look home into our ſelves,
ment of Combat, from Antony, could anſwer him, there we find a more private World of Thoughts;
That if Antony were weary of living, there were which ſet us on work anew, more bufily, not leſs
Ways enough beſides to Death: And that Scythian profitably; now, our filence is Vocal, our folita
King return'd no other Reply to John the Emperor rineſs Popular, and we are ſhut up to do good un-
of Conſtantinople : And Metellus, challeng’d by Ser to many. And if once we be cloyed with our
torius, durft anſwer ſcornfully with his Pen, not own Company, the door of Conference is open;
with his Sword, That it was not for a Captain to here enterchange of Diſcourſe (beſides Pleaſure)
die a Soldier's Death. It was not diſhonourable for benefits us : and he is a weak Companion, from
thefe Wiſe and Noble Heathens to turn off theſe whom we return not wiſer. I could envy, if I
deſperate Offers. What Law hath made it ſo wich could believe that Anachoret, who fecluded from
us Shall I ſeriouſly tell you ? Nothing but the the World, and pent up in his voluntary Priſon-
meer Opinion of ſome humorous Gallants, that Walls, denied that he thought the Day long,
have more Heart than Brain ; confirm’d by a more while yet he wanted Learning to vary his
idle Cuſtom : Worthy Grounds, whereon to ſpend Thoughts. Not to be cloyed with the fame Con-
both Life and Soul; whereon to neglect God, ceit, is difficult above Human Strength; but to a
Himſelf, Pofterity! Go now, and take up that Man ſo furniſhed with all ſorts of Knowledge,
Sword, of whoſe Sharpneſs you have boafted, and that according to his Diſpoſitions he can change
haſten to the Field; whether you die or kill, you his Studies, I would wonder, that ever the Sun
have murder'd : If you ſurvive, you are haunted ſhould ſeem to paſs ſlowly. How many bufie
with the Conſcience of Blood; if you die, with Tongues chaſe away good Hours in pleaſant chat,
the Torments ; and if neither of theſe, yet it is and complain of the hafte of Night! What inge-
Murder that you would have killd. See whether nious Mind can be ſooner weary of talking with
the Fame of a brave Fight can yield you a coun- Learned Authors, the moſt harmleſs and ſweeteſt
tervailable Redreſs of theſe Miſchiefs : How much of Companions ? What an Heaven lives a Scholar
more happily valiant had it been to maſter your in, that at once in one cloſe Room can daily con-
felf, to fear sin more than Shame, to contemn verſe with all the Glorious Martyrs and Fathers
the World, to pardon Wrong, to prefer true Chri- that can ſingle out, at pleaſure, either ſententia
ſtianity before idle Manhood, to live and to do ous Tertullian, or grave Cyprian, or reſolute Hie-
well
rom, or flowing Chryfoftome, or divine Ambroſe, or
devout Bernard, or (who alone is all theſe) hea-
venly Auguſtine, and talk with them, and hear
their wiſe and holy Counſels, Verdicts, Refolu-
To Mr. Mat. Milward.
tions : yea (to riſe higher) with courtly Ejay,
So
M with learned Paul ; with all their fellow-Prophets,
EPIST. XXIX.
A poftles : yet more, like another Moſes, with
God himſelf, in them both? Let the World con-
A Diſcourſe of the pleaſure of Study and Contemplation, temn us : while we have theſe Delights, we can-
with the varieties of Scholar-like Imployments, not not envy them ; we cannot wiſh our felves other
without Incitation of others thereunto ; and a Cenſure than we are. Beſides the way to all other Con-
of thrir Neglect.
tentments is troubleſome; the only Recompence
is in the end. To delve in the Mines, to fcorch
in the Fire for the getting, for the fining of Gold,
Man can be Idle ; but of all other, a Scho- is a llaviſh Toil; the comfort is in the Wedge
lar; in ſo many improvements of Reaſon, in ſuch to the Owner, not the Labourers ; where our
fweetneſs of Knowledge, in ſuch variety of Stu- very ſearch of Knowledge is delightlome. Study
dies, in ſuch importunity of Thoughts. Other it ſelf is our Life : from which we would not be
Artizans do but practiſe, we ſtill learn ; others barr’d for a World. How much ſweeter then is
run ſtill in the ſame Gyre, to Wearineſs, to Sa- the fruit of Study, the conſcience of Knowledge
tiety; our Choice is infinite : other Labours re- In compariſon whereof, the Soul that hath once
tafted





ز
I can can be idle things that they also mo

528
Epiſtles upon different Subjects, &c.
tafted it, eaſily contemns all Human Comforts. ſuaded. Poor Man, how happy were he, if he
Go now ye Worldlings, and inſult over our Pale- might be his own Judge ! That which gave him
neſs, our Needineſs, our Neglect. Ye could not Confidence, would give him Glory : You believe,
be ſo jocund, if you were not ignorant: if you and well near adore him. That fatal Cord of his
did not want knowledge, you could not over was too little for Relicks, tho' divided into Maa
look him that hath it : For me, I am ſo far from thematick Quantities. Whither cannot Conceit
emulating you, that I profefs, I had as lieve be lead us ? Whether for his Reſolution, or your Cre-
a Brute Beaſt, as an Ignorant Rich Man. How dulity? His Death was fearleſs : I commend his
is it then that thoſe Gallants which have priviledge Stomach, not his Mind. How many Malefactors
of Birth, and better Education, do 10 Icornfully have we known that have laugh'd upon their Exe-
turn off theſe moft Manly, Reaſonable, Noble cutioner, and jeſted away their laft Wind? You
Exerciſes of Scholarſhip ? An Hawk becomes their might know. It is not long ſince our Norfolk Ar-
Fift better than a Book: No Dog but is a better rian leap'd at his Stake. How oft have you learn'd
Companion : Any thing, or nothing, rather than in Martyrdom to regard not the Death, but the
what we ought. O Minds brutiſhly Senſual ! Do Cauſe? Elſe there ſhould be no difference in Guile
they think that God made them for Diſport ? Who and Innocence, Error and Truth. What then?
even in his Paradiſe would not allow Pleaſure, Dy'd he for Religion? This had been but your
without Work. And if for Buſineſs ; either of Bo- own Meaſure : We endur'd your Flames, which
dy, or Mind : Thoſe of the Body are commonly theſe Gibbets could not acquit
. But dare Impu-
ſervile, like it felf. The Mind therefore, the Mind dence it ſelf affirm it? Not for meer Shame,
only, that honourable and divine Part, is fitteſt againſt the Evidence of ſo many Tongues, Ears,
to be imployed of thoſe which would reach to the Records. Your Proſperity, your Numbers, ar-
higheſt perfection of Men, and would be more gue enough, that a Man may be a Papiſt in Bri-
than the moſt. And what work is there of the tain, and live. If Treaſon be your Religion, who
Mind, but the Trade of a Scholar, Study? Let will wonder that it is capital ? Defy that Devil
me therefore faften this Problem on our School which hath mock'd you with this mad Opinion,
Gates, and challenge all Comers in the defence That Treachery is Holineſs
, Devotion Cruelty
of it; that, No Scholar cannot be truly Noble. and Diſobedience. I forefee your Evaſion : Alas,
And if I make it not good, let me never be admit- it is eaſy for a ſpightful Conſtruction to fetch Re-
ted further than to the ſubject of our Queſtion. ligion within this compaſs; and to ſay, The Swel-
Thus we do well to congratulate, to our ſelves, ling of the Fox's Forehead is a Horn. Nay then,
our own Happineſs : if others will come to us, it let us ferch fome honeſt Heathen to be Judge be-
ſhall be our Comfort, but more theirs; if not, it twixt us: Meer Nature in him ſhall ſpeak im-
is enough that we can joy in our ſelves, and partially of both. To hold, and perfuade, Thát
in him, in whom we are that we are.
a Chriſtian King may, yea muſt, at the Pope's
Will, be dethron'd, and murder'd ; Is it the Voice
of Treaſon, or Religion ? And if traiterous, whe-
ther flatly, or by miſ-inferring? Beſides his Pra-
To Mr. J. P.
Aices, for this he dy'd; witneſs your own Catho-
do Sals:
tolicks. O God, if this be Religion, what can be
fre Villany? Who ever dy'd a Malefactor, if this be
ofw EPI S- T. XXX.
Martyrdom? If this poſition be meritorious of
Heaven, Hell is fear'd in vain. O Holy Syllæ,
A Diſcourſe of the increaſe of Popery ; of the Oath of Marii, Catilines, Cades, Lopezes, Gowries, Vawxes,
Allegiance ; and the juſt Sufferings of thoſe whick and whoever have conſpir'd againſt lawful Ma-
bave refuſed it.
jeſty! All Martyrs of Rome, all Saints of Becket's
is halus
Heaven. How well do thoſe Palms of Celeſtial
COU
not of your Gain : you neither need, nor of God's Anointed ? I am aſham’d to think that
can, if you conſider how it gets, and whom: Humanity ſhould nouriſh fuch Monſters, whether
How, but by cunning ſleights, falſe Suggeſtions, of Men or Opinions. But you defy this favage
impudent Untruths ? Who cannot thus prevail a- Factiouſneſs, this Devotion of Devils; and how
gainſt a quiet and innocent Adverfary? Whom, neſtly wiſh both God and Cæfar his own. I praiſe
but filly Women, or Men notoriouſly debauch'd your Moderation ; but if you be true, let me
A Spoil fit for ſuch a Conqueſt, for ſuch Victors. ſearch you: Can a Man be perfect Papiſt, with-
We are the fewer, not the worſe: If all our li- out his Opinion againſt it? If he may, then our
centious Hypocrites were yours, we ſhould not Garnet and Drury dy'd not for Religion : If he
complain; and you might be the prouder, not the may not, then Popery is Treaſon. Chuſe now
better. Glory you in this Triumph, free from whether you will leave your Martyrs or your Rea
our Envy, who know we have loft none, but (by ligion. What you hold of Merit, Free-Will, Tran-
whom you ſave nothing) either looſe or ſimple. ſubftantiation, Invocation of Saints, Falſé Ado-
It were pity that you ſhould not forego ſome in a ration, Supremacy of Rome, no Man enquires ;
better Exchange. The Sea never encroacheth your preſent Inquiſition, your former Examples,
upon our Shore, but it loſeth elſewhere : Some we would teach us ; Mercy will not let us learn : The
happily fetch'd into the Fold of our Church, out only Queſtion is, Whether our King may live and
of your Wafts ; ſome others (tho’ few, and ſcarce rule? Whether you may refrain from his Blood,
a Number ) we have ſent into their Heaven : and not fin? Would you have a Man deny this,
Among theſe, your late Second Garnet liv'd to pro- and not die ? Would you have a Man, thus dying,
claim himſelf a Martyr; and, by dying, per- ( honour'd? Dare you approve that Religion which
defends


Y i



Epiſtles upon different Subjects, &c.
529
defends the Fact, canonizes the Perſon? I hear Loddo zivi yl) boog
Solo
your Anſwer, from that your great Champion,
which not many days ſince, with one blow hath as I To my Brother M. Sa. Hall. Casio
driven out three (not ſlight) Wedges: 9
განედიმ
The Judgment That not Civil Obedience is ſtood
of a Catholick
upon, but poſitive Doctrine : That
EPIST. XXXI.
Engliſh-man
baniſhed, &c.
you are ready to ſwear for the King's
concerning the Safety, not againſt the Popes Autho- A Diſcourſe of the great charge of the Miniſterial Funétia
Apology of the rity : King James muſt live and reign, on ; together with particular Directions for due Prepar
Oath of Alle-
but Paulus Quintus muſt rule and be rations thereunto, and Carriage therein.
giance, intitu.
led, Triplici obey'd : And better were it for you
nodo, 6.
hould prejudice theSee Apoftolick
. I This a great and holy Purpoſe (dear Brother)
that you have entertain'd, of ſerving God in
An elufion fit for Children. What is to dally, if his Church : for what higher, or more worthy Im-
not this ? As if he ſaid, The King ſhall live, un-ployment can there be, than to do theſe Divine
leſs the Pope will not ; That he hall not be dif- Duties, to ſuch a Malter, and ſuch a Mother?
crown’d, depos’d, maſſacred by your Hands, un- Wherein yet I ſhould little rejoyce, if any Ne-
leſs your holy Father ſhould command. But (Iceſſity had caft you upon this refuge : For !
ask, as who ſhould not? ) What if he do com hate and grieve to think that any deſperate mind
mand? What if your Paulus Quintus ſhould breath ſhould make Divinity but a ſhift, and diſhonour
out (like his Predeceſſors) not Threatnings, but this Miſtreſs, by being forſaken of the World. This
ftrong Bellowings of Excommunications, of de hath been the drift of your Education : To this
poſition of Gods Anointed? What if he ſhall you were born, and dedicated in a direct Courſe
.
command (after that French Faſhion) the Throats I do willingly incourage you, but not without
of all Hereticks to bleed in a Night? Pardon you many Cautions. Enter not into ſo great a Ser-
in this : Now it is grown a point of doctrinal Di- vice, without much Fore-fight. When your
Hand
vinity, to determine how far the power of Peters is at the Plough, it is too late to look back. Be-
Succeſſor may extend : You may neither ſwear, think your ſelf ſeriouſly of the weight of this
nor ſay your Hands ſhall not be ſteep't in the Charge : and let your holy deſire be allay'd with
blood of your true Soveraign ; and to die rather ſome Trembling. It is a fooliſh raſhneſs of young
than ſwear it, is Martyrdom. But what if Hea- Heads, when they are in God's Chair, to won-
ven fall, ſay you? His Holineſs (as you hope) der how they came thither, and to forget the
will take no ſuch courſes. Woe were us, if our awfulneſs of that Place, in the confidence of their
ſafety depended upon your Hopes, or his Mercies
. own Strength ; which is ever ſo much leſs, as it
Bleffed be that God, which maugre all your ſpite it is more eſteem’d. I commend not the way-ward
hath made and kept us happy, and hath lift us a- Excuſes of Moſes, nor the peremptory unwilling-
bove our Enemies. But what hope is there, that nefs of Ammonius, and Friar Thomas, who maim'd
he who chargeth Subjects not to ſwear Allegiance, themſelves, that they might be wilfully unca-
will ever diſcharge them from Allegiance; that pable. Betwixt both theſe there is 'humble
thoſe who clamorouſly and ſhameleſly complain Modeſty, and religious Fearfulneſs, eaſily to be
to the World of our cruelty, will forbear to ſo- noted in thoſe whom the Church honours with
licit others cruelty to us? Your hopes to you ; the Name of her Fathers, worthy your Imitation,
to us our ſecurities
. Is this the Religion you Fa- wherein yet you ſhall need no Preſidents, if you
ther upon thoſe Chriſtian Patriarchs of the Pri- well conſider what worth of Parts, what ſtrict-
mitive Age? O bleſſed lerney, Clemens, Cyprian, Ba-neſs of Carriage, what weight of Offices, God
fil, Chryfoftom, Auguftin; Ferom, and thou the fe expects in this Vocation. Know firſt, that in this
vereſt exactor of juſt Čenſures, holy Ambroſe ! place there will be more Holineſs requir'd of you,
How would you have ſpit at ſuch a rebellious than in the ordinary ftation of a Chriftian : For
Affertion! What ſpeak I of Fathers? Whofe very whereas before you were but as a common Line,
mention in ſuch a Cauſe were Injury, were Impi- now God ſets you for a Copy of Sanctification
ery. Which of thoſe curſed Hereſies of ancient unto others, wherein every Fault, is both nota-
times (for to them I hold it fitter to appeal) have ble and dangerous. Here is looked for a fetled
ever been ſo deſperately ſhameleſs, as to breed, acquaintance with God, and experience both of
to maintain a conceit ſo palpably unnatural; un- the proceedings of Grace, and of the offers and
lefs perhaps thoſe old Antitačtæ may upon general repulſes of Temptations; which in vain we ſhall
Terms, be compell’d to patronize it, while they hope to manage in other Hearts, if we have not
held it Piety to break the Laws of their Maker? found in our own. To ſpeak by aim, or rote
For you, if you profeſs not to love willing Er- of Repentance, of Contrition, of the degrees of
rors, by this ſuſpeđ, and judge the reſt: you ſee Regeneration, and Faith, is both harſh, and uſual-
this defended with equal Refolution, and with no ly unprofitable. We truſt thoſe Phyſicians beſt,
leſs cheerful expence of Blood. In the Body, which have try'd the vertue of their Drugs, eſteem-
where you ſee one monſtrous Deformity, you ing not of thoſe which have only borrow'd of
cannot affect ; if you can do ſo in your Religion, their Books. Here will be expected a free and ab-
yet how dare you? ſince the greater half of it folute government of Affections, that you can
ſtands on no other ground. Only God make you fo fteer your own Veſſel, as not to be tranſported
wife and honeſt
, you ſhall fhake hands with this with Fury, with Self-love, with immoderation of
Faction of Popery; and I with you, to give you a pleaſures, of Cares, of Deſires, with exceſs of
chearful welcome into the Boſom of the Church. Paffions; in all which, fo muft you demean your
serdardona
ſelf, as one that thinks he is no Man of the World,
Xxxxx
buc






530
Epiſtles upon different Subjects, &c.
but of God; as one too good (by his double Cal- and yet with Power; or whether he confute with
ling) for that, which is either the felicity, or im- demonſtration of Truth ; not with Rage and Pera
potency of Beaſts. Here muſt be continual and fonal Maliciouſneſs, not with a wilfull heat of Con-
inward exerciſe of Mortification, and ſevere Chri- tradiction; or whether he admoniſh with Long-ſuf-
ftianity, whereby the Heart is held in due awe, ering, and love without Prejudice and Partiality:
and the weak flames of the Spirit quickned, the In a word, all theſe he fo doth, as he that deſires
Aſhes of our dulneſs blown off ; a Practice necef- nothing but to honour God, and ſave Men. His
ſary in him, whoſe Devotion muſt ſet many Hearts Wiſdom muſt diſcern betwixt his Sheep and
on fire: Here muſt be Wiſdom, and inoffenſiveneſs Wolves; in his Sheep, betwixt the wholfom and
of Carriage, as of one that goes ever under Moni- unfound; in the unſound, betwixt the weak and
tors, and that knows other Mens Indifferencies, tainted; in the tainted, betwixt the Natures, Qua-
are his Evils. No Man has ſuch need to keep a lities, degrees of the Diſeaſe and Infection; and
Strict Mean. Setting aſide Contempt, even in Ob- to all theſe he muſt know to adminiſter a word
ſervation, behold, we are made a gazing Flock to in Seaſon. He hath Antidotes for all Temptati-
the World, to Angels, to Men. The very fail of ons, Councils for all Doubts, Evictions for all
your Eſtate muſt be moderated ; which if it bear Errors, for all Languiſhings, Incouragements
. No
too high (as feldom) it incurrs the cenfure of Pro- occafion from any alter'd eſtate of the Soul, may
fuſion and Epicuriſm; if too low, of a baſe and find him unfurniſhed; he muſt aſcend to God's
unbeſeeming Earthlineſs ; your Hand may not be Altar with much awe, with ſincere and cheerful
too clofe for others need, nor too open for your Devotion ; ſo taking, celebrating, diſtributing his
own ; your Converſation may not be rough and Saviour, as thinking himſelf at Table in Heaven
ſullen, nor over-familiar and fawning; whereof with the bleſſed Angels. In the mean time, as
the one breeds a conceit of Pride and Strange- he wants not a thankful regard to the Maſter of
neſs, the other contempt ; not looſely merry, the Feaft, fo not care of the Gueſts. The great-
nor Cynically unſociable; not contentious in ſmall nefs of an Offender, may not make him facrile-
Injuries; in great, not hurtfully patient to the giouſly. Partial, nor the obſcurity Negligent. I
Church: Your Attire (for whether do not Cen- have ſaid little of any of our Duties; and of fome,
ſures reach) not youthfully wanton ; not, in theſe nothing : Yet enough I think, to make you (if not
years affectedly ancient, but grave and comely, timorous) careful. Neither would I have you here-
like the Mind, like the behaviour of the Wearer; upon to hide your ſelf from this Calling, but to
your Geſture like your Habit ; neither favouring prepare your ſelf for it. Theſe times call for
of giddy Lightneſs, nor overly Infolence, nor them that are faithful : and if they may ſpare ſome
Wantonneſs, nor dull Neglect of your ſelf; but Learning, Conſcience they cannot. Go on hap-
ſuch as may beſeem a mortifi’d Mind, full or wor-pily : It argues a mind Chriſtianly Noble, to be
thy Spirits : Your Speech like your Geſture, not incouraged with the need of his Labours, with the
fcurrilous, not detracting, not idle, not boaſting, Difficulties.
1992
not rotten, not peremptory ; but honeſt, mild,
மான்
fruitful, favoury, and ſuch as may both argue and
work Grace : Your Deliberations mature ; your
SPA
Reſolutions well grounded; your Devices fage oynany w To Mrs. A. P.
and holy. Wherein let me adviſe you, to walk od to
ever in the beaten Road of the Church; not to 07299 EPIST. XXXII.
run out into ſingle Paradoxes. And if you meet no
at any time with private Conceits that ſeem more A Diſcourſe of the Signs and Proofs of a true Faith.
probable, ſuſpect them and your ſelf; and if they
can win you to affent, yer ſmother them in your
Breaſt, and do not dare to vent them out, either
T
Here is no Comfort in a ſecret Felicity. To
be Happy, and not know it, is little above
by your Hand or Tongue, to trouble the common Miſerable. Such is your State : only herein bet-
Peace. It is a miſerable Praiſe, to be a witty Di- ter than the common caſe of the moſt; that the
fturber. Neither will it ſerve you to be thus good Well of Life lies open before you : but your Eyes
alone; but if God ſhall give you the honour of (like Agars) are not open to ſee it; whilſt they
this Eftate, the World will look, you ſhould be have neither Water, nor Eyes. We do not much
the grave Guide of a well-order'd Family: For more want that which we have not, than that
this is proper to us, that the Vices of our Charge which we do not know we have. Let me
reflect upon us; the Sins of others are our Re- fell you ſome of that fpiritual Eye-falve, which
proach. If another Mans Children miſcarry, the the Spirit commends to his Laodiceans ; that you
Parent is pitied ; if a Miniſters, cenſur'd; yea, may clearly ſee how well you are. There is no-
not our Servant is faulty without our blemifh. In thing but thoſe Scales betwixt you and Happi-
all theſe Occaſions (a Miſery incident to us alone) neſs. Think not much that I eſpy in you, what
our Grief is our Shame. To deſcend nearer unto your ſelf fees not. Too much nearneſs oft-times
the ſacred Affairs of this Heavenly Trade ; in a hindreth Sight: and if for the ſpots of our own
Miniſter God's Church is accounted both his Houſe Faces we truſt others Eyes, why not for our Per-
to dwell in, and his Field to work in; wherein fections? You are in Heaven, and know it not:
(upon the penalty of a Curſe) he faithfully, wiſe- He that believes, is already paſs’d from Death to
ly; diligently, devoutly, deals with God for his Life : You believe, whilft you complain of Un-
People, with his People, for and from God. Whe-belief. If you complain'd not, I ſhould miſdoubt
ther he inſtruct, he muſt do it with evidence of you more than you do your ſelf, becauſe you
the Spirit; or whether he reprove, with Courage complain. Secure and inſolent Preſumption hath
and Zeal; or whether he exhort with Meekneſs, kill'd many, that breaths nothing but Confidence
and

Epiſtles upon different Subjects, &c.
531
and Safety ; and abandons all Doubts, and con pent of all? Do you not hate all, though you
demns them. That Man never believ'd, that ne cannot leave all? Do you not complain that you
ver doubted. This liquor of Faith is never pure hate them no more? Do you not, as for Life,
in theſe Veſſels of Clay, without theſe Lees of Di- wiſh for Holineſs, and endeavour it. Nothing but
itruſt. What then? Think not that I incourage Faith can thus cleanſe the Heart; that like a good
you to doubt more ; but perſwade you not to be Houſe-wife, ſweeps all the foul corners of the
diſcouraged with doubting. All uncertainty is Soul, and will not leave ſo much as one Web in
comfortlefs : Thoſe that teach Men to Conjecture, this roomy Houſe. Truſt ro it, you cannot hate
and forbid to Refolve, read Lectures of Miſery. Sin for its own ſake, and forſake it for Gods fake,
Thoſe Doubts are but to make way for Aſſurance; withont Faith ; the faithleſs hath had ſome Remorſe
as the oft ſhaking of the Tree, faftens it more at and Fears, never Repentance. Laſtly, do you
the Root. You are ſure of God, but you are not love a good Man for goodneſs, and delight in
afraid of your Self. The doubt is not in his Pro- Gods Saints ? Doth not your love lead you to
mile, but your Application. Look into your own compaffion; your Compaffion to Relief? An
Heart. How know you that you know any Heart truly faithful, cannot but have an Hand
thing that you believe, that you will, that you chriſtianly bountiful : Charity and Faith make up
approve, that you affect any thing? If a Man, one perfect pair of Compafies, that can take the
like your ſelf, promiſe you ought, you know true latitude of a Chriſtian Heart : Faith is the
whether you truſt him, whether you rely your one foot, pitcht in the centre unmoveably, whilſt
felf on his Fidelity. Why can you not know it Charity walks about in a perfect circle of Benefi-
in him that is God and Man? The difference is cence : Theſe two never did, neither can go a-
not in the Act, but the Object. But if theſe Ha- funder: Warrant you your Love, I dare warrant
bits(becauſe of their inward and ambiguous Na- your Faith : What need I ſay more? This heat
ture) ſeem hard to be deſcry'd ; turn your Eyes of our Affections, and this light of your Works,
to thoſe open Marks that cannot beguile you will evince againſt all the gates of Hell, that you
How many have bragg’d of their Faith, when have the fire of Faith : Lee your Soul then warm
they have embrac'd nothing but a vain cloud of it ſelf with theſe ſweet and cordial Flames, a-
Prefumption ? Every Man repeats his Creed, few gainſt all thoſe cold Deſpairs, whereto you are
feel it, few practiſe it. Take two Boughs in the tempted : Say, Lord, I believe; and I will give you
dead of Winter ; how like is one Wood to ano- leave ſtill to add, Help my unbelief.
ther? How hardly diſcern’d? Afterwards, By their
Fruit you ſhall know them. That Faith, whoſe Na-
cure was obſcure, is evident in his Effects. What
is Faith, but the Hand of the Soul ? What is the dators To Mr. Ed. Alleyne.
duty of the Hand, but either to hold or work?
This Hand then holds Chriſt, works Obedience
EPIS T. XXXIII.
and Holineſs: And if this Act of Apprehenſion
be as fecret, as the Cauſe ; ſince the cloſed Hand A Direction how to conceive of God in our Devotions
hideth ftill what it holdeth; ſee the Hand of and Meditations. So
Faith open; ſee what it worketh, and com-
pare it with your own Proof. Deny if you can TOU have choſen and judg’d well: How to
(yet I had rather appeal to any Judge, than your
conceive of the Deity in our Prayers, in
prejudic'd ſelf) that in all your needs you can our Meditations, is both the deepeſt point of all
ſtep boldly to the Throne of Heaven; and free- Chriſtianity, and the moſt neceffary: So deep,
ly pour out your enlarg’d Heart to your God, that if we wade into it, we may eaſily drown, ne-
and crave of him, whether to receive what you ver find the Bottom : So neceſſary, that without
want, or that you may want what you have, and it, our felves, our ſervices, are profane Irreligi-
would not. Be aſſured from God, this can be ous: We are all born Idolaters; naturally prone
done by no Power, but (that you fear to miſs ) to faſhion God to ſome form of our own, whe-
of Faith. God, as he is not, ſo he is not call'ather of an human Body, or of an admirable Light;
a Father without this. In vain doth he pray, that or if our mind have any other more likely and
cannot call God Father : No Father, without the pleaſing Image. Firſt then, away with all theſe
Spirit of Adoption; no Spirit, without Faith : wicked Thoughts, theſe grofs Devotions; and
Without this you may babble, you cannot pray, with Facob bury all our ſtrange Gods under the Oak
Afſume you that you can pray, I dare con- of Shechem, ere you offer to ſet up Gods Altar at
clude upon my Soul, You believe. As little as Bethel : And without all mental Repreſentations,
you love your felf
, deny if you can that you conceive of your God purely, ſimply, ſpiritually:
love God.' Say that your Saviour from Hea- as of an abſolute Being, without Form, without
ven ſhould ask you Peters Queſtion, could your Matter, without Compoſition; yea; an infinite,
Soul return any other Anſwer, than Lord thou without all limits of Thoughts. Let your Heart
knowelt I love thee? Why are you elſe in ſuch awe adore a ſpiritual Majeſty, which it cannot compre-
to offend, that a World cannot bribe you to fin hend, yet knows to be;
and as it were, loſe it
Why in fuch deep Grief when you have finned, ſelf in his Infiniteneſs: Think of him, as not to
thať no Mirth can refreſh you? Why in ſuch fer- be thought of; as one, whoſe Wiſdom is his Ju-
vent défire of enjoying his Preſence? Why in ftice, whoſe Juſtice is his Power, whoſe Power is
fuch Agony when you enjoy it not ? Neither his Mercy; and whoſe Wiſdom, Juſtice, Power,
doth God love you, neither can you love God Mercy, is himſelf; as without quality good, great
without Faith. Yet more : do you willingly nou- without quantity, everlaſting without time, pre-
riſh any one Sin in your Breaſt; do you not re- fent every where without place, containing all
XXXXX 2 ud me things
Y.com

532
Epiſtles upon different Subjects, &c.
things without extent: And when your Thoughts rection, ſtudy to conceive aright, that you may
are come to the higheſt, ſtay there, and be con- pray aright ; and pray that you may conceive';
tent to wonder in Silence : and if you cannot and meditate that you may do both : And the God
reach to conceive of him as he is, yet take heed of Heaven direct you, inable you, that you may
you conceive not of him as he is not. Neither do all.
will it ſuffice your Chriſtian mind, to have this
awful and confuſed apprehenſion of the Deity,
without a more ſpecial and inward conceit of
three in this one; three Perſons in this one ef To Mr. Thomas James of Oxford.
ſence, not divided, but diſtinguiſhed ; and not
more mingled than divided. There is nothing,
BOKEPIS T. XXXIV. OG
wherein the want of words can wrong and grieve
29
dito,
us, but in this : Here alone, as we can adore, and A Diſcourſe of the grounds of the Papiſts confidence in
not conceive, ſo we can conceive, and not ut-
appealing to the Fathers : Applauding bis worthy of
ter; yea, utter our ſelves, and not be conceiv'd;
fers and Endeavours of diſcovering the Falſifications
yet as we may: Think here of one Subſtance in
and Depravations of Antiquity.
three Subſiſtences; one Eſſence in three Relati-
ons; one Jehovah begetting, begotten, proceed-
ing; Father, Son, and Spirit: Yet ſo, as the Son S'Pofterity High Debtor. Ildo heartily Congra-
is no other thing from the Father, but another tulate unto you ſo worthy Labours, ſo noble a
Perſon: or the Spirit from the Son. Let your Project. Our Adverſaries knowing of themſelves
Thoughts here walk warily, the Path is narrow : (that which Tertullian faith of all Herefies) that
The conceit either of three Subſtances, or but one if appeal be made to the facred Bench of Pro-
Subfiftance, is damnable. Let me lead you yet phets and Apoſtles, they cannot ſtand; remove
higher, and further, in this intricate way, towards the Suit of Religion craftily, into the Courts of
the Throne of Grace: All this will not avail you, the Fathers : A reverend Tryal as any under Hea-
if you take not your Mediator with you: If you ven; where it cannot be ſpoken, how confident-
apprehend not a true Manhood, gloriouſly united ly they triumph ere the Conflict. Give us the
to the God-head, without change of either Na- Fathers for our Judges (ſay Campian and Poljevine)
ture, without inixture of both ; whoſe Preſence, the day is ours. And whence is this Courage ?
whoſe Merits muſt give paffage, Acceptance, vi- Is Antiquity our Enemy, their Advocate ? Cer-
gour to your Prayers.
tainly it cannot be truth that is new : We would
Here muſt be therefore (as you fee) thoughts renounce our Religion, if it could be over-lookt
holily mixed : of a Godhead and Humanity: One for time. Let go Equity, the older take both.
Perſon in two Natures: of the fame Deity, in There be two things then, that give them heart in
divers Perſons, and one Nature: wherein ( if e- this Provocation : One, the baſtardy of falſe Fa-
ver) heavenly Wiſdom muſt beſtir it felf, in di- thers; the other, the cotruption of the True.
recting us, ſo to ſever theſe Apprehenfions, that what a flouriſh do they make with uſurp’d Names?
none be neglected ; fo to conjoyn them, that whom would it not amaze, to ſee the frequent ci-
they be not confounded. O the depth of Divine tations of the Apoſtles own Canons, Conſtitutions,
Myſteries, more than can be wondered at! O the Liturgies,Maffes : Of Clemens, Denys the Areopagite,
neceſſity of this high Knowledge, which who at- Linus, Hippolitus, Martial of Burdeaux, Egefippus :
tains not, may babble, but prayeth not. Still you Donations of Conftantine the Great, and Lewis the
doubt, and ask if you may not direct your Pray, Godly : Of so Canons of Nice : Of Dorotheus, Da-
ers to One Perſon of Three. Why not? Safely, maſus his Pontifical : Epiſtles decretal of Clemens,
and with Comfort. What need we fear, while Euariſt us, Teleſphorus, and an hundred other Bi-
we have our Saviour for our Pattern: O my Father ſhops holy and ancient ; of Euodius, Anaftafius, Si-
(if poſſible) let this Cup paſs: And Paul every where meon Metaphraftes
, and more yet than a number
both in Thanks and Requeſts : but with due care of more ; moſt whereof have crept out of the Va-
worſhipping all in One. Exclude the other, while tican or Cloyſters; and all carry in them mani-
you fix your Heart upon One, your Prayer is Sin; feſt brands of Falſhood, and Suppoſition : That I
retain all, and mention One, you offend not. may ſay nothing of thoſe infinite Writings, which
None of them doth ought for us, without all. It either Ignorance, or Willfulneſs, hath father'd up-
is a true rule of Divines : All their external Works on every of the Fathers, not without ſhameleſs
are common: To ſollicit one therefore, and not Importunity, and groſs Impoffibilities: All which
all, were Injurious. And if you ſtay your Thoughts (as ſhe ſaid of Peter) their Speech bewrayeth ; or
upon the facred Humanity of Chriſt, with inſepara- (as Auſtin ſaid of Cyprians Stile) their Face. This
ble adoration of the God-head united, and thence fraud is more eaſily avoided : For as in notorious
climb up to the holy conceit of that bleſſed and Burglaries, oft-times there is either an Hat, or a
dreadful Trinity, I dare not cenſure, I dare not Glove, or a Weapon left behind, which deſcrieth
but commend your Divine Method. Thus ſhould the Authors ; fo the God of truth hath beſorted
Chriſtians afcend from Earth to Heaven, from theſe Impoſtors, to let fall ſome palpable Error,
one Heaven to another. If I have given your (though but of falſe Calculation) whereby, if not
Devotions any light, it is well : The leaſt glimps their Names, yet their Ages might appear to
of this Knowledge, is worth all the full gleams of their Conviction. Moſt danger is in the ſecret
human and earthly Skill. But I miſtake, if your Corruption of the true and acknowledg’d Iſſue of
own Heart wrought upon with ſerious Meditati- thoſe gracious Parents ; whom through cloſe and
ons (under that Spirit of Illumination) will not crafty handling, they have induced to belye thoſe
prove your beſt Mafter. After this weak Di- that begot them, and to betray their Fathers, ei-
ther
Epiſtles upon different Subjects, &c.
533

ther with Silence, or falſe Evidence. Plainly, in thoſe your high Endeavours; and in the mean
how are the honour'd Volums of faithful Anti-rime, think it great recompence to have de-
quity, blurr’d, interlin'd, alter’d, deprav'd by ſub- ferved.
til Treachery; and made to ſpeak what they
meant not? Fie on this, not ſo much Injuſtice, yo base
we doorge
as Impiety, to raiſe the awful Monuments of SH no To Mr. E. A.
19 rgbul oli
the Dead, and partially to blot and changes
O ON
the Original Will of the Deceas’d, inſert our own stort as EPIST. XXXV.
Legacies. This is done by our guilty Adverſaries: A Diſcourſe of fleeing or ſtay in the time of Peſtilence ;
to the injury not more of theſe Authors, than of
whether lawful for Miniſter or People
the preſent and ſucceeding Times. Hence thoſe
Fathers are ſome-where not ours: What wonder?
while they are not themſelves. Your Induftry How many bath a ſeduced Conſcience led,
hath offer'd (and that motion is lively and he- fad occaſion of Peſtilence. The Angel of God
roical) to challenge all their learned and elegant follows you, and you doubt whether you ſhall
Pages, from injury of Corruption; to reftore them fly. If a Lyon out of the Foreſt ſhould purſue you,
to themſelves, and to us: that which all the learn- you would make no queſtion: yet could he not
ed of our Time have but defir'd to ſee done, you do it unfent. What is the difference? Both In-
proffer to effect : your aſſay in Cyprian and Au- ftruments of divine Revenge; both threaten
guſtine is happy and juſtly applauded. All our Death; one by ſpilling the Blood, the other by
Libraries, whom your diligent Hand hath ran- infecting it. Who knows whether he hath not
fackt, offer their Aid in ſuch abundance of Ma- appointed your Zoer, out of the Liſts of this De-
nuſcripts as all Europe would envie to ſee met ſtruction? You ſay it is Gods Viſitation. What
in one Iſland. After all this, for that the moſt Evil is not? If War have waſted the Confines of
ſpightful imputation to our Truth is Novelty, you your Country, you ſave your throats by flight:
offer to deduce her Pedegree from thoſe Primi- Why are you more favourable to Gods immediate
tive Times, through the ſucceſſions of all Ages; ſword of Peſtilence ? Very Leproſy, by God's
and to bring into the light of the World, many (as Law, requires a Separation ; yet no mortal Sick-
yet obſcure) but no leſs certain and authentical neſs. When you ſee a noted Leper proclaim his
Patrons, in a continual line of Defence. You Uncleanneſs in the Street, will you embrace him
have given proof enough, that theſe are no glo- for his fake that hath ſtricken him, or avoid him
rious vaunts, but the zealous challenges of an able for his fake that hath forbidden you? If you how
Champion. What wanteth then? Let me ſay for nour his Rod, much more will you regard his
you : Not an Heart, not an Head, not an Hand; Precept. If you miſlike not the Affliction be-
but (which I almoſt ſcorn to name in ſuch a cauſe he ſends it, then love the Life which you
Caule) a Purſe. If this continue your hinde- have of his fending; fear the Judgment which he
rance, it will not be more our loſs than ſhame. will fend, if you love it not. He that bids us
Hear me a little, ye great and wealthy : Hath flee when we are Perſecuted, hath neither ex-
God loaded you with ſo much Subſtance, and cepted Angel nor Man; whether-foever, I fear
will you not lend him a little of his own ? Shall our guiltineſs, if wilfully we flee not. But whi-
your riot be fed with Exceſs, whilft God's Cauſe ther Thall we flee from God? ſay you : where
ſhall ſtarve for want? Shall our Adverſaries fo in- ſhall he not both find and lead us ? Whicher ſhall
ſultingly out-bid us; and in the zeal of our Pro- not our Deſtiny follow us ? Vain Men, we may
fufion laugh at our heartleſs and cold niggardli- run from our Home, not from our Grave; Death
neſs ? Shall heavenly truth lie in the duſt for is fubtle, our Time is fet; we cannot, God will
want of a little ſtamped earth to raiſe her? How not alter it. Alas, how wiſe we are to wrong
can you ſo much any way honour God, yea your our felves! Becauſe Death will over-take us, ſhall
ſelves, deſerve of Poſterity, pleaſure the Church, we run and meet him? Becauſe God's Decree is
and make you fo good friends of your Mammon? ſure, ſhall we be deſperate ? Shall we preſume,
Let not the next Age fay, that ſhe had ſo un- becauſe God changeth not? Why do we not try
kind Predeceſſors. Ferch forth of your ſuperflu- every Knife and Cord, ſince our Time is neither
ous Store, and caſt in your rich Gifts into this capable of Prevention or Delay : Our End is fet,
Treaſury of the Temple. The Lord and his not without our means. In matter of danger
Church have need. For you, it angers me to ſee where the End is not known, the means muft be
how that flattering Poljevinus ſmoothly intices you ſuſpected ; in matter of hope where the End is
from us with golden Offers, upon the advantage not known, means muſt be uſed. Uſe then freely
of our neglect; as if he (meaſuring your mind the means of your flight, ſuſpect the danger of your
By his own) thought an Omnia dabo would bring ſtay; and ſince there is no particular neceſſity of
you with himſelf on your knees to worſhip the your Preſence, know that God bids you depart
Devil, the Beaſt, the Image of both: as if we and live. You urge the Inſtance of your Mini-
were not as able to encourage, to reward Deſerts. fter: How unequally. There is not more law-
Hath Vertue no Patrons on this fide the Alps ? fulneſs in your flight, than Sin in ours: you are
Are thoſe Ilills only the Threſholds of Honour ? your own, we our Peoples : You are charged
I plead not, becauſe I cannot fear you: But who with a Body which you may not willingly
fees not how munificently our Church ſcattereth loſe, not hazard by ſtaying; we with all their
her bountiful Favours upon lefs Merit ? If your Souls: which to hazard by abſence, is to loſe our
Day be not yet come, expect it; God and the own: We muſt love our Lives ; but not when
Church owe you a Benefit, if their Payment be they are Rivals with our Souls, or with others.
long, it is ſure. Only go you on with Courage, How much berter is it to be dead, then negli-
gent,
534
Epiſtles upon different Subjects, &c.

gent, than faithleſs! If ſome Bodies be conta- yield ; but nothing can perſuade you that ſhe is not
giouſly ſick, ſhall all Souls be wilfully neglected ? now in the full of her Glory : True; or elſe ſhe
There can be no time wherein Good Counſel is ſo were not ſubject to this Darkning. There was ne-
ſeaſonable, fo needful. Every Threatning finds ver more Light of Knowledge; never more Dark-
Impreſſion, where the Mind is prepar'd by ſen- neſs of Impiery; and there could not be ſuch
ſible Judgments. When will the Iron Hearts of Darkneſs, if there were not ſuch Light. Good-
Men bow, if not when they are heat in the Flame nefs repuls’d, gives Height to Sin : Therefore are
of God's Afiction ? Now then to run away from we worſe than our Predeceffors, becauſe we might
a neceſſary and publick Good, to avoid a doubt- be better : By how much our Means are greater,
ful and private Evil, is to run into a worſe Evil by ſo much are our Defects. Turn over all Re-
than we would avoid. He that will thus run cords, and parallel ſuch Helps, ſuch Care, ſuch
from Nineveh to Tharſis, ſhall find a Tempeſt and a Coſt, ſuch Èxpectation, with ſuch Fruit, I yield:
Whale in his Way. Not that I dare be an Author We ſee but our own Times : There was never
to any, of the private Viſitation of infected Beds : but one Noah (whom the Heathen celebrate un-
I dare not without better Warrant. Who ever ſaid der another Name) that with Two Faces faw
we were bound to cloſe up the dying Eyes of every both before and behind him: But lo, that An-
departing Chriſtian, and, upon whatever Condi- cient of Days, to whom all Times are preſent,
tions, to hear their laſt Groans : If we had a Word, hath told us, that theſe laſt ſhall be worſt: Our
I would not debate of the Succeſs. Then that Experience juſtifies him, with all but the wilful.
were Cowardlineſs, which now is Wiſdom. Is it This Cenſure (left you ſhould condemn my Ri-
no Service, that we publickly teach and exhort ? gour, as unnaturally partial) is not confin'd to our
that we privately prepare Men for Death, and Seas, but free and common; hath the ſame Bounds
arm them againſt it? that our comfortable Lerters with the Earth. I joy not in this large Society:
and Meſſages ftir up their fainting Hearts ? that Would God we were evil alone. How few are
our loud Voices pierce their Ears afar, unleſs we thoſe, whoſe Carriage doth not fay, that Pro-
feel their Pulſes, and lean upon their Pillows, and feffion of any Conſcience is Puſillanimity ? How
whiſper in their Ears? Daniel is in the Lion's Den; few that care ſo much as to fhew well ? And yet,
Is it nothing that Darius ſpeaks Comfort to him of thoſe few, how many care only to ſeem ? whoſe
thorow the Grate, unleſs he go in to falute him Words diſagree from their Adions, and their
among thoſe fierce Companions ? A Good Mini- Hearts from their Words ? Where ſhall a Man
fter is the Common Goods : He cannot make his mew up himſelf, that he may not be a Witneſs of
Life peculiar to one, without Injury to many. In what he would not ? What can he ſee, or hear,
the Common Cauſe of the Church, he muſt be and not be either ſad or guilty ? Oaths ſtrive for
no Niggard of his Life ; in the Private Cauſe of a Number with Words, Scoffs with Oaths, Vain
Neighbour's Bodily Sickneſs, he may ſoon be pro- Speeches with both. They are rare Hands, that
digal. A Good Father may not ſpend his Sub are free either from Aſperſions of Blood, or Spots
ftance on one Child, and leave the reſt Beggars. of Filthineſs. Let me be at once (as I uſe) bold
If any Man be reſolute in the contrary, I had ra and plain : Wanton Exceſs, exceſſive Pride, cloſe
ther praiſe his Courage than imitate his Practice. Atheiſm, impudent Profaneneſs
, unmerciful
. Op-
I confeſs, I fear, not ſo much Death, as want of preſſion, over-merciful Connivance, greedy Co-
Warrant for Death.
verouſneſs, looſe Prodigality, Simoniacal "Sacri-
ber
lege, unbridled Luxury, beaſtly Drunkenneſs,
bloody Treachery, cunning Fraud, ſlanderous De-
traction, envious Underminings, fecret Idolatry,
To Mr. R. B.
hypocritical Faſhionableneſs, have ſpread them-
di essere ſelves all over the World. The Son of Peace,
EPIS T. XXXVI.
looking upon our unclean Heaps, hath bred theſe
Monſters, and hath given Light to this Brood of
A Complaint of the Iniquity of the Times; with a Pre- Darkneſs. Look about you, and ſee if three great
Scription of the Means to redreſs it.
Idols, Honour, Pleaſure, Gain, have not ſhar'd
the Earth amongſt them, and left him leaſt whoſe
HILE I accus’d the Times, you undertook All is. Your Denial drives me to Particulars.
their Patronage. I commend your Cha- I urge no further. If any Adverſary inſult in my
rity, not your Cauſe. It is true, there was Confeffion, tell him, that I account them the
never any Áge not complain’d of; never any that greateſt part of this Evil; neither could thus com-
was not' cenſur'd, as worſt. What is, we ſee ; plain, if they were not. Who knows not, that
what was, we neither enquire nor care. That as the Earth is the Dregs of the World, fo Italy is
which is out of Sight and Uſe, is foon out of the Dregs of the Earth, Rome of Italy? It is no
Mind, and, ere long, out of Memory: Yet the wonder to find Satan in his Hell; but to find him
Iniquity of others cannot excuſe ours : And if in Paradiſe, is uncouth and grievous. Let them
you will be but as juſt as charitable, you ſhall con- alone that will die, and hate to be curd : For us,
fefs, that both ſometimes exceed others in Evil ; Othat Remedies were as eaſy as Complaints! That
and theſe, all. This Earthly Moon, the Church, we could be as foon clear'd as convinc'd! That
hath her Fulls and Wanings, and fometimes her the Taking of the Medicine were but ſo difficult
Eclipſes; whilſt the Shadow of this ſinful Maſs as the Preſcription! And yet nothing hinders us
hides her Beauty from the World. So long as the from Health, but our Will; neither Goſpel, nor
wadeth in this Planetary World, it ſhould be vain Grace, nor Glory, are ſhut up; only our Hearts
to expect better ; it is enough, when ſhe is fix'd are not open. Let me turn my Stile from you,
Above, to be free from all Change. This you to the Secure, to the Perverſe ; tho' why do I
W!
hope

Epiſtles upon different Subjects, &c.
535
hope they will hear me, that are deaf to God?
To s
dod vibu TO
they will regard Words, that care not for Judg-
To my Lord Biſhop of Bath and Wells.
ments ? Let me tell them yet (if in vain) they
muſt break, if they bow not : That if Mercy may.
be refus'd, yet Vengeance cannot be refifted :
EPIS T. XXXVII. Selon
That God can ſerve himſelf of them per Force,
neither to their Thank nor Eaſe : That the pre Diſcourſing of the Cauſes and Means of the ben
ſent Plagues do but threaten worſe. Laſtly, That
Increaſe of Popery.
if they relent not, Hell was not made for nothing.
fain ſmart, each Man amend one, and we all Behereat Means the Romißh
. Religion hath in
thefe latter Times prevaild ſo much over
live. How commonly do Men complain, and yet the World, (Right Reverend and Honourable) is
add to this Heap? Redreſs ſtands not in Words: a Conſideration both weighty and uſeful ; for
Let every Man pull but one Brand out of this hence we may frame our felves, either to prevent,
Fire, and the Flame will go out alone. What is or imitate, them: To imitate them in what we
a Multitude, but an heap of Unities? The more may; or prevent them in what they ſhould not.
we deduce, the fewer we leave. O how happy I meddle not with the Means of their firſt Riſings;
were it then, if every Man would begin at Home, the Munificence of Chriſtian Princes; the honeſt
and take his own Heart to task, and at once be Devotions of well-meaning Contributors; the
his own Accuſer and Judge; to condemn his pri- Diviſion of the Chriſtian World ; the buſy En-
vate Errors, yea, to mul& them with Death! Till deavours of forward Princes for the Recovery of
then, alas, what avails it to talk? Whive Every the Holy Land, with Neglect of their Own; the
Man cenſures, and No Man amends, what is it ambitious Inſinuations of that See; the Fame and
but buſy trifling? But tho' our Care muſt begin large Dominion of thoſe Seven Hills; the com-
at our felves, it inay not end there. Who but a pacted Indulgence and Connivance of ſome trea-
Cain is not his Brother's Keeper ? Publick Perſons cherous, of other timorous, Rulers; the ſhame-
are not fo much their own, as other's are theirs. leſs Flattery of Paraſites; the rude Ignorance of
Who ſits at the common Stern cannot diſtinguiſh Times; or if there be any other of this kind :
betwixt the Care of his own Safety, and his Vef- My Thoughts and Words ſhall be ſpent upon the
fel's ; both drown at once, or at once ſalute the preſent and lateſt Age. All the World' knows
Haven. Ye Magiſtrates (for in you ſtand all our how that pretended Chair of Peter totter'd and
lower Hopes) whom God hath on purpoſe, in a crack'd ſome Threeſcore Years ago, threatning
wiſe Surrogation, fet upon Earth to correct her a ſpeedy Ruin to her fearful Uſurper : How is it
Diſorders, take to your felves firm Foreheads, that ſtill it ſtands, and ſeems now to boaſt of ſome
courageous Hearts, Hands buſy, and not partial; Settledneſs ? Certainly, if Hell had not contriv'd
to diſcountenance ſhameleſs Wickedneſs, to reſiſt a new Support, the Angel had long ſince ſaid,
the violent Sway of Evils, to execute wholſom It is fallen, it is fallen ; and the Merchants, Alas,
Laws with Stridneſs, with Reſolution. The Sword alas, the Great City. The Brood of that lame
of the Spirit meets with ſuch Iron Hearts, that it Loyola ſhall have this miſerable Honour, without
both enters not, and is rebated. Lo, it appeals our Envy; that if they had not been, Rome had
to your Arm, to your Aid : An Earthen Edge not been. By what Means, it reſts now to en-
can beſt pierce this harden'd Earth : If Iniquity quire.
die not by your Hands, we periſh. And ye Sons It is not ſo much their Zeal for Falſhood, which
of Livi gather to your Moſes in the Gate of the yet we acknowledge, and admire not. If Satan
Camp; conſecrate your Hands to God in this Ho- were not more buſy than they, we had loft no-
ly Slaughter of Vice: Let your Voice be both a thing. Their deſperate Attempts, bold Intruſions,
Trumpet to incite, and a two-edg’d Sword to importunate Sollicitations, have not return'd em-
wound and kill. Cry down Sin in earneſt, and pty ; yet their Policy hath done more than their
thunder out of that Sacred Chair of Moſes; and Force. That Popiſh World was then foul and
let your Lives ſpeak yet louder. Neither may the debauch’d, as in Doctrine, ſo in Life ; and now
common Chriſtian fit ftill and look on in Silence : began to be aſham'd of it ſelf; when theſe Holy
I am deceiv'd, if, in this Cauſe, God aliow any Fathers, as ſome Saints drop'd out of Heaven,
Man for private. Here muſt be all Actors, no ſuddenly profeſs’d an unuſual Strictneſs, fad Piety,
Witneſſes
. His diſcreet Admonitions, ſeaſonable reſolvid Mortification, and ſo drew the Eyes and
Reproofs, and Prayers never unſeaſonable, be. Hearts of Men after them, that poor Souls began
fides the Power of honeſt Example, are expected to think it could not be other than Divine which
as his due Tribute to the Common Health : What they taught, other than Holy which they touch'd.
if we cannot turn the Stream, yet we muſt ſwim The very Times (not feldom) give as great Ad-
againſt it, even without Conqueſt, it is glorious vantage as our own beſt Strength; and the Vices
to have reſiſted : In this alone, they are Enemies of others give Glory to thoſe which either are, or
that do nothing. Thus, as one that delights more appear, virtuous. They ſaw how ready the
in Amendment than Excuſe, I have both cen- World was to bite at the Bait; and now follow'd
fur'd and directed. The Favour of your Sentence their Succeſs with new Helps. Plenty of pre-
proceeds (I know) from your own innocent Up. tended Miracles muſt bleſs, on all ſides, the En-
rightneſs : So judge of my ſevere Taxation. It deavours of this new Sect ; and calls for both Ap-
shall be happy for us, if we can at once excuſe probation and Wonder. Thoſe Things, by the
and diminish ; accuſe and redreſs Iniquity. Let Report of their own Pens (other Witneſſes I fee
bus the Endeavour be ours, the Succeſs to God. none) have been done by the Ten Patriarchs of
the Jeſuitish Religion, both alive and dead, which

و
can
536
Epiſtles upon different Subjects, &c.

can hardly be match'd of him, whoſe Name they | Ancients, which in Us were heretical, the Mo-
have ufurpd. And now the Vulgar can ſay, If numents of impartial Antiquity muft be depravd;
theſe Men were not of God, they could do no- all Witneſſes that might ſpeak againſt them mult
thing : How can a Man that is a Sinner do ſuch be corrupted, with a fraudulent Violence ; and
Miracles? not diſtruſting either the Fame or the ſome of them purg'd to the Death. So, while
Work, but applauding the Authors for what was thoſe are debarr'd, and the Ancients alter'd, Po-
faid to be done. But now, left the Envy of the ſterity ſhall acknowledge no Adverſary.
Fact ſhould ſurpaſs the Wonder, they have learn'd What ſhould I ſpeak of thoſe plauſible Devices,
to caſt this Glory upon their woodden Ladies, and which they have invented, to make ſuperſtitious
to communicate the Gain unto the whole Reli- and fooliſh Proſelytes? Their proud Vaunts of
gion : Two Blocks at Hale and Scherpen beuvell
, Antiquity, Univerſality, Succeffion, and the Name
have ſaid and done more for Popery than all of their Fore-fathers, do not only perſuade, but
Friars ever ſince Francis wore his Breeches on his amaze and beſot an ignorant Heart
. The glo-
Head. But becauſe that Praiſe is ſweet which rious Shews of their Proceſſions, the gaudy Orna-
ariſes from the Diſgrace of a Rival, therefore this ments of their Altars, the Pomp and Magnificence
Holy Society hath, beſides, ever wont to ho- of the Places, and Manner of their Services, the
nour it ſelf by the Brokage of ſhameleſs Untruths Triumphs of their great Feſtivals, are enough to
againſt the Adverſe part; not caring how pro- bewitch any childiſh, fimple, or vain Beholders.
bable any Report is, but how odious: A juft Vo-Who knows not that Nature is moft led by Senſe?
lume would not contain thoſe willing Lies, where- Sure, Children and Fools (ſuch as are all natural
with they have purpoſely loaded Religion and Men) cannot be of any other Religion. 474
Us; that the Multitude might firſt hate us, and Beſides all theſe, their Perſonal Underſtand-
then enquire : And theſe Courſes are held not ings, what for Cunning, what for Boldneſs, could
tolerable, but meritorious. So the End may be promiſe nothing but Succeſs, they can transforin
attain'd, all Means are juft, all Ways ftrait. Whom themſelves into all Shapes; and in theſe falſe
we may, we ſatisfy ; but Wounds once given are Forms, thruſt themſelves into all Courts and
hardly heal’d without ſome Scars ; and, common. Companies, not oftner changing their Habit
ly Accuſations are vocal, Apologies dumb. How than their Name. They can take the beſt Op-
eaſy is it to make any Cauſe good, if we may portunities to work upon thoſe which are either
take Liberty of Tongue and Conſcience? Yet, moſt unable to refift, or moſt like to beſtead them.
left fome Glimpſe of our Truth and Innocence That I may not ſpeak of the Wrongs of unſeaſona-
Should perhaps lighten the Eyes of ſome more in- ble Travel ; wherein many unfertled Heads have
quifitive Reader, they have, by ftrict Prohibiti- met Dangers, and follicited Errors, who, like fond
ons, whether of Books or Conference, reſtrain’d and idle Dinabs, going abroad to gaze, have been
all Poſſibility of true Information : Yea, their raviſh'd ere their Return : Never was any Bird fo
own Writings, wherein our Opinions are reported laid for by the Nets and Calls of the Fowler, as the
with Confutation, are not allow'd to the common great Heir of ſome Noble Family, or ſome fiery
View ; left, if it ſhould appear what we hold, our Wit, is by theſe Impoſtors. They know that
meer Opinion ſhould prevail more than their Greatneſs is both lawleſs and commanding; if
ſubtileft Anſwer: But, above all, the Reftraint of not by Precept, yet by Example : Their very
God's Book hath gain'd them moft: If that might Silence is perſuafory and imperious. But, alas,
be in the Hands of Men, Their Religion could for that other Sex: Still the Devil begins with
not be in their Hearts: Now the Concealment of Eve ; ftill his Affault is ſtrongeſt where is weakeſt
Scriptures breeds Ignorance, and Ignorance Super- Reſiſtance ; Simon Magus had his Helena ; Nicholas
ftition. But becauſe Forbiddance doth but whet the Deacon had his Choros fæmineos (as Ferom calls
Deſire, and work a Conceit of ſome ſecret Ex-them); Marcion had his Factoreſs at Rome ; Ap-
cellence in Things deny'd, therefore have they pelles his Philumena ; Montanus his Priſca and Maxi-
devis'd to affright this dangerous Curioſity with millia ; Arrius his Conſtantin's Siſter; Donatus his
that cruel, butcherly, hellish Inquiſition; where- Lucilla ; Elpidius his Agape; Priſcillianus his Galla;
in yet there is not leſs Craft than Violence : For and our Jeſuits have their painted Ladies (not
ſince they have perceiv'd the Blood of Martyrs to dead, but living) both for Objects and Inftru-
be but the Seed of the Church, and that theſe Per-ments. When they ſaw they could not blow
fumes are more diſpers’d with beating, they have up Religion with French Powder into Heaven,
now learn’d to murder without Noiſe, and to bring they now try, by this Moabitiſh Plot, to ſink it
forth (if at leaſt they lift ſometimes to make the down to Hell
. Thoſe filly Women, which are
People privy to fome Examples of Terror) not laden with Sins, and divers Lufts, muſt now be
Men, but Carcaſſes. Behold, the conſtant Con- the Stales of their Spiritual Fornications: But for
feffions of the dying Saints have made them weary that theſe Enterprizes want not Danger, that both
of Publick Executions; none but bare Walls ſhall Parts may ſecurely ſucceed, behold Publick Li-
now teſtify the Courage and Faith of our happy berty of Diſpenſations, whether for diffembled
Martyrs : A diſguis’d Corpſe is only brought forth Religion, or not unprofitable Filthineſs. Theſe
to the Multitude, either for Laughter or Fear. Means are (like the Authors) diſhoneſt and god-
Yet becauſe the very Dead ſpeak for Truth in a leſs. Add (if you pleaſe ) hereto, thoſe which
loud Silence, theſe Spectacles are rare ; and the pretend more innocent Policy; their common
Graves of Hereticks are become as cloſe as their Dependances upon one Commander, their Intelli-
Death.
gences given, their Charges receiv’d, their Re-
Yet leſt (ſince neither living Mouths, nor faith- wards and Honours (perhaps of the Kalendar,
ful Pens, may be ſuffer'd to inſinuate any Truth) perhaps of a red Hat) duly conferr'd: Neither
thofe Speeches ſhould perhaps be receiv'd from the may the leaſt Help be aſcrib'd to the Conference
of





Epiſtles upon different Subjects, &c.
537
of Studies ; ( the conjoyn'd labours of whole So-| Yea, above all theſe, the God of Heaven favours
Cieties directed to one Énd, and fhrowded under us; and do we languiſh ? The cauſe is his, and
the Title of one Author) to large Maintenances, in ſpight of the gates of Hell ſhall ſucceed, tho
rais'd from the Death-beds of ſome guilty Bene- we were not: Our neglect may ilacken the pace
factors : From whence flow both infinite Num- of Truth, cannot ſtay che Paffage. Why are we
bers, and incomparable helps of Students. Under not as bufie, as ſubtil, more reſolute ? Such Spi-
which Head, for the time paſt, not a few are rits, and ſuch Hands as yours (Reverend Lord)
mov’d by the remembrance of the bounteous Hof- muſt put Life into the cold Breaſts of this frozen
pitality of the Religious; who having ingroffed Generation, and raiſe them up to ſuch Thoughts
the World to themſelves, ſeem'd liberal in giving and Endeavours, as may make the emulation of
ſome thing; like unto fome vain-glorious Theeves, our Adyerſaries, equal to their Enmity.
which having robb'd wealthy Merchants, beſtow'd
ſome pence upon Beggars. Further, the ſmother-
ing, if not compoſing of their frequent Strifes,
and confining of brawls within their own Thre-
To my Lord Biſhop of Worceſter.
fholds, with the nice managing of their known
Oppoſitions, hath won many ignorant Friends,
Laſtly, the excellent Correſpondence of their Do-
EPIST. XXXVIII.
etrines unto Nature, hath been their beſt Solicitor.
We have examin’d Particulars in a former Epiſtle : Sbewing the difference of the preſent Church from the
wherein we have made it evident, that Popery
the Apoſtolical ; and needleſneſs of our. Conformity
affects nothing but to make Naturc either proud,
thereto in all Things.
or wanton: li offers Difficulties, but Carnal; and
ſuch as the greateft lover of hinfeliye
muld frafly
. I bear care te bay, thenfe Men are bue fuperftiti-
fore fum up all; I need not accuſe our Carelef- rable), which would call back all Circumſtances
neſs, Indifferency, Idieneſs, looſe Carriage ; in to their firſt Patterns. The Spouſe of Chriſt hath
all which, would God we had not aided them, been ever clothed with her own Rites: and as
and wrong'd our felves ; nor yet their zeal and Apparel
, fo Religion hath her Faſhions, variable
forwardneſs , worſe means are guilty of their according to Ages and Places. To reduce us to
Gain. In ſhort, the fair Out-ſide which they ſet the ſame Obſervations which were in Apoſtolical
upon Religion, which ſure is the beſt they have, uſe, were no better than to tie us to the Sandals
if not all; their pretended Miracles, wilful Un- of the Diſciples, or ſeemleſs Coat of our Savi-
truths, ſtrait Prohibitions, bloody and ſecret In- our. In theſe caſes, they did what we need not ;
quiſitions, depravations of ancient Witneſſes, ex- and we may, what they did not : God meant us
purgation of their own gay and gariſh Sights, glo- no bondage in their Example : Their Canons
rious Titles, crafty changes of Names, Shapes, bind us, whether for Manners, or Doctrine, not
Habits, Conditions ; Inſinuations to the Great, their Ceremonies. Neither Chriſt nor his Apo-
Oppugnation of the weaker Sex ; falfhood of An- ftles, did all things for Imitation : I ſpeak not of
ſwers, and Oaths, Diſpenſations for Sins, uniting miraculous Acts. We need not be filent before a
of Forces, concealing of Differences, largeneſs of Judge, as Chriſt was ; we need not take a Towel
Contributions, multitude of Actors, and Means, and gird our felves, and waſh our Servants Feet
accordances to Men's natural Difpofitions : Where as Chriſt did ; we need not make Tents for our
we on the contrary care not to ſeem, but to be, living, as Paul; nor go arm’d, as Peter ; nor
diſclaim Miracles, dare not ſave the Life of Re- carry about our Wives, as he and the other Apo-
ligion with a lie ; give free ſcope to all Pens, to ftles. I acknowledge the Ground, not only of
all Tongues, to all Eyes : Shed no blood for Re- Separation, but Anabaptiſm, and wonder that
ligion : Suffer all Writers to ſpeak like themſelves; theſe conceits do not anſwer themſelves. Who
thew nothing but poor fimplicity in our Devoti-can chuſe but fee a manifeſt difference betwixt
ons; go ever, and look, as we are ; teach the thoſe Laws which Chriſt and his great Ambaf-
Truthºright-down in an honeſt Plainnefs, take no fadors made for eternal uſe, and thofe ricual mat-
vantage of Imbecility ; fwear true, though we ters which were confin'd to place and Time ?
die; give no hope of indulgence for Evil ; ftudy Every Nation, every Perſon ſins that obſerves not
each retir’d to himſelf, and the Muſes ; publiſh thoſe ; Theſe for the moſt part, are not kept of
our Quarrels, and aggravate them; anger Na- the moſt; and are as well left without Sin by
ture, and conquer it. Such gain ſhall be gravel us, as us'd without preſcription or neceſſity by
in their Throats : Such loſſes to us (in our not the Authors. Some of them we cannot do, o-
daring to fin) ſhall be Happy and Victorious ; in thers we need not: Which of us caſt out Devils by
all other regards are both Blame-worthy, and Re- command ? Who can cure the fick by Ointment,
coverable. What dulneſs is this? Have we fuch a and impofition of Hands? The Diſciples did it.
King, as in thefe Liſts of Controverſy, may dare All thoſe Acts which proceeded from fupernatura
to grapple with that great infallible Vicar for his Privilege, ceas'd with their Cauſe : who dare un-
triple Crown; ſuch Biſhops as may juftly chal. dertake to continue them? Unleſs perhaps ſome
lenge the whole Confiftory of Rome ; ſo many bold Papiſt, who have brought in grofs Magick,
learned Doctors, and Divines, as no Nation under inſtead of miraculous Authority; and dawbºve
Heaven more; ſo flouriſhing Univerſitles, as Chri- ry Carcaſſes, inſtead of healing Diſeaſes. There
ſtendom hath none ; ſuch bleſſed Opportunities, be more yet which we need not do. What need
ſuch Incouragements; and now when we want we to chuſe Miniſters by Lot? Whac 'need we
nothing elſe, ſhall we be wanting to our felves? to diſclaim all peculiarity in Goods? What need
Y yyyy

538
Epiſtles upon different Subjects, &c.
ز
we to Chriſten in Rivers; or to meet upon their , our faſhions to the Apoſtles. Their own practice
Banks ? What need we to receive God's Supper condemns them: they call for ſome, and yet keep
after our own? What to lean in each others Bo- not all : yer the ſame reaſon inforces all, that
fom while we receive it? What to abhor Leaven pleads for fome: and that which warrants the
in that holy Bread? What to celebrate Love- forbearance of ſome, holds for all. Thoſe Tools
feafts upon the receipt ? What to abſtain from all which ſerve for the Foundation, are not of uſe
ſtrangled and blood? What to depend upon a for the Roof. Yea, the great Maſter-builder
Maintenance arbitrary and uncertain? What to choſe thoſe Workmen for the firſt Stones, which
ſpend our days in a perpetual Pererration, as not he meant not to imploy in the Walls. Do we not
only the Apoſtles, but the Prophets and Evange- ſee all Chriſt's firft Agents extraordinary ; Apo-
lifts fome Ages after Chrift? Whoſoever would ſtles, Evangeliſts
, Prophets, Propheteſſes ? See we
impoſe all theſe on us, he ſhould ſurely make us not fiery and cloven Tongues defcending? What
not the Sons, but the Slaves of the Apoſtles. God's Church ever ſince boaſted of ſuch Founders, of
Church never her ſelf in ſuch ſervile Tearms ; ſuch Means ? Why would God begin with thoſe
yea Chriſt himſelf gave at firſt ſome Precepts of which he meant not to continue; but to fhew us we
yea Chrift himſeleh ave reversid eren long: when may not always look for one face of Things? The
he fent the Diſciples to preach, he charges : Take Nurſe feeds and tends her Child at firſt, after-
not Gold, nor Silver, nor Money in your Girdles; ward he is undertaken by the diſcipline of a T-
afterwards Judas carry'd the Bag. He charges tor: Muſt he be always under the Špoon, and Fe-
not to take ſo much as a Staff; yet after behold rul, becauſe he began ſo? If he have good Breed-
two Swords: Should the Diſciples have held their ing, it matters not by whoſe Hands. Who can
Mafter to his own Rule? Is it neceſſary, that deny that we have the Subſtance of all thoſe Roy-
what he once commanded, ſhould be obſerv'd al- al Laws, which Chriſt and his Apoſtles left to his
ways ? The very next Age to theſe Chriſtian Pa- Church; What do we now thus importunately
triarchs, neither would nor durft have ſo much catching at Shadows ? If there had been a necet
varied her Rites, or augmented them ; if it had ſity of having what we want, or wanting what
found it ſelf ty'd either to number or kind: As we have, let us not ſo far wrong the Wiſdom
yet it was pure, chaft, and (which was ground and Perfection of the Law-giver, as to think he
of all) perſecuted. The Church of Rome diſtri- | would not have enjoyn'd that, and forbidden this.
buted the Sacramental Bread: The Church of His filence in both argues his indifferency, and
Alexandria permitted the People to take it : The calls for ours; which whilft it is not peaceably en-
Churches of Africk and Rome, mix'd their holy tertain'd, there is clamour without Profit, malice
Wine with Water ; other colder Regions drank without Cauſe, and ſtrife without End.
Some kneeld in their Prayers, other
fell Proftrate ; and ſome li ted up Eyes, Hands,
Feet, towards Heaven : Some kept their Eaſter ac-
cording to the Fewiſh uſe, the fourteenth of
To my Lady Mary Denny.
March; the French (as Nicephorus) the eighth of
the Calends of April in a ſet Solemnity: The Mato-Go EPIST. XXXIX.
Church of Rome the Sunday after the fourteenth
Moon ; which yet (as Socrates truly writes) was Containing the Deſcription of a Chriſtian, and his diffe-
never reſtrain’d by any Goſpel, by any Apoſtle.
rences from the Worldling.
That Romiſh Victor overcame the other World in
this Point, with too much rigour ; whoſe cenfure
therefore of the Aſian Churches was juſtly cenſu-
MADAM:
ference of Fafts ? There can ſcarce be more vali- | I Tencere that Worldly
, Eyes can ſee no diffe-
ety in Days, or Meats. It hath ever been thus the out-ſide of both is made of one Clay, and
feen, according to our Anſelms rule, that the mul- caſt in one Mould; both are inſpir’d with one
titude of different Ceremonies in all Churches, common Breath: Outward events diſtinguiſh them
hath juſtly commended their unity in Faith. The not; thoſe God never made for Evidences of
French Divines preach cover’d, (upon the ſame Love or Hatred. So the Senſes can perceive no
rule which requir’d the Corinthians to be uncover'd) difference betwixt the reaſonable Soul, and that
we bare : The Dutch fit at the Sacrament, we which informs the Beaſt, yet the Soul knows
kneel ; Genua ufeth Wafers, we leaven'd Bread ; there is much more than betwixt their Bodies.
they common Veſtures in Divine Service, we pe- The ſame holds in this : Faith ſees more inward
culiar, each is free: no one doth either blame, Difference, than the Eyes fees outward Refem-
or over-rule others. I cannot but commend thoſe blance. This Point is not more high than mate-
very Novatian Biſhops (though it is a wonder any rial: which that it may appear, let me few what
precedent of Peace ſhould fall from Schiſmaticks) it is to be a Chriſtian : You that have felt it, can
who meeting in Council together, enacted that ſecond me with your Experience, and ſupply the
Canon of indifferency, when the Church was defects of my Diſcourſe. He is the living Tem-
diſtracted with the differences of her Paſchal Sa- ple of the living God, where the Deity is both
lemnities; concluding, how inſufficient this Cauſe reſident and worſhipped. The higheſt thing in a
was to diſquiet the Church of Chriſt
. Their own Man is his own Spirit: but in a Chriſtian the Spi-
Iſſue (our Separatiſts) will needs be unlike them rit of God, which is the God of Spirits. No
in good, and ſtrive to a further diſtance from Grace is wanting in him ; and thoſe which there
Peace : whilft in a conceit not leſs idle than ſcru- are, want not ſtirring up. Both his Heart and
pulcus, they preſs us to an uniform conformity in / his Hands are clean : All his outward Purity flows
from
it pure.
.

Epiſtles upon different Subjects, &c.
539
from within ; neither doth he frame his Soul to hate whatſoever may diſpleaſe him; cannot but
counterfeit good Actions ; but out of his holy Dif- rejoyce in him, and hope to enjoy him, and de-
poſition commands and produces them in the light fire to enjoy his hope, and contemn all thoſe
of God. Let us begin with his Beginning, and Vanities which he once defir'd and enjoy’d. His
fetch the Chriſtian out of this Nature, as another mind now ſcorneth to grovel upon Earth, but
Abraham from his Chaldea ; whilſt the Worldling ſoareth up to the things above, where Chriſt ſits
lives and dies in Nature, out of God. The true at the right Hand of God; and after it hath ſeen
Convert therefore, after his wild and ſecure Cour- what is done in Heaven, looks ſtrangely upon all
ſes, puts himſelf (through the motions of God's Worldly Things. He dare truſt his Faith, above
Spirit) to School unto the Law; there he learns his Reaſon and Senſe : and hath learn’d to wean
what he ſhould have done, what he could not his Appetite from craving much. He ſtands in
do, what he hath done, what he hath deſerved. awe of his own Conſcience, and dare no more
Theſe Leſſons coſt him many a Stripe, and ma- offend it, than not diſpleaſe himſelf. He fears not
ny a Tear, and not more Grief than Terror: his Enemies, yet negle&ts. them not ; equally a-
For this ſharp Mafter makes him feel what Sin voiding Security and Timerouſneſs. He ſees him
is, and what Hell is, and in regard of both, what that is Inviſible, and walks with him awfully, fa-
himſelf is. When he hath well ſmarted under miliarly. He knows what he is born to, and
the Whip of this ſevere Uſher, and is made vile therefore digeſts the miſeries of his wardſhip with
enough in himſelf, then is he led up into the Patience : He finds more comfort in his Adictions,
higher School of Chriſt, and there taught the than any worldling in Pleaſures. And as he hath
comfortable Leſſons of Grace ; there he learns theſe Graces to comfort him within, ſo hath he
what belongs to a Saviour, what one he is, what the Angels to attend him without; Spirits bet-
he hath done, and for whom, how he became ter than his own; more powerful, more glori-
ours, we his : And now finding himſelf in a true ous : Theſe bear him in their Arms, wake by his
ſtate of danger, of humility, of need, of deſire, Bed, keep his Soul while he hath it, and receive
of fitneſs for Chriſt, he brings home to himſelf it when it leaves him. Theſe are ſome preſent
all that he learns, and what he knows, he applies. differences, the greateſt are future ; which could
His former Tutor he fear'd, this he loveth; that not be ſo great, if themſelves were not Witneſ-
fhew'd him his Wounds, yea, made them ; this ſes; no leſs than betwixt Heaven and Hell, Tor-
binds and heals them : that killd him, this ſhews ment and Glory, an incorruptible Crown, and
him Life, and leads him to it. Now at once he fire unquenchable. Whether Infidels believe theſe
hates himſelf, defies Satan, truſts to Chriſt, makes things or no, we know them : ſo fall they, but
account both of Pardon and Glory. This is his too late. What remains but that we applaud out
moſt precious Faith, whereby he appropriates, yea, ſelves in this Happineſs, and walk on cheerfully
ingroffes Chriſt Jeſus to himſelf: Whence he is in this heavenly Profeſſion? Acknowledging that
juſtified from his Sins, purified from his Corrup God could not do more for us, and that we can-
tions, eſtabliſh'd in his Reſolutions, comforted in not do enough for him. Let others boaſt (as your
his Doubts, defended againſt Temptations, over- Ladiſhip might with others) of ancient and no-
comes all his Enemies. Which Virtue, as it is ble Houſes, large Patrimonies, or Dowries, ho-
moſt imploy’d, and moſt oppos'd, ſo carries the nourable Commands; others of famous Names,
moſt care from the Chriſtian Heart, that it be high and envy'd Honours, or the favours of the
found, lively, growing : Sound, not rotten, not greateſt; others of Valour or Beauty, or ſome
hollow, not preſumptuous : ſound in the Act ; perhaps of eminent Learning and Wit; it ſhall be
not a ſuperficial conceit, but a true, deep, and our pride that we are Chriſtians.
fenfible Apprehenſion : an Apprehenſion not of
the Brain, but of the Heart; and of the Heart, not
approving, or aſſenting, but truſting and repoſing.
Sound in the Object, none but Chrift: He knows,
To my Lady Honoria Hay.
that no friendſhip in Heaven can do him good,
without this; The Angels cannot, God will not :
EPIS T. LX.
Ye believe in the Father, believe alſo in Me.
Lively; for it cannot give Life, unleſs it have
Life; the Faith that is not faithful, is dead : Diſcourfing of the neceſſity of Baptiſm; and the Eſtate of
The fruits of Faith are good Works; whether in-
thoſe which neceſſarily want it.
ward within the roof of the Heart, as Love, Awe,
MA DAM:
Sorrow, Piety, Zeal, Joy, and the reſt ; or out-
ward towards God, or our Brethren : Obedience Ethinks Children are like Teeth, trouble-
and Service to the one, to the other Relief and ſom both in the breeding and loſing, and
Beneficence: Theſe he bears in his time, ſometimes oftentimes painful while they ſtand : Yet ſuch,
all, but always ſome.
as we neither would, nor can well be without. Í
Growing : True Faith cannot ſtand ſtill ; but go not about to comfort you thus late for your
as it is fruitful in Works, ſo it increaſeth in De Loſs, I rather Congratulate your wiſe moderation
grees : From a little_Seed, it proves a large and Chriſtian care of theſe firſt ſpiritual Privi-
Plant, reaching from Earth to Heaven, and from leges; deſiring only to ſatisfie you in what you
one Heaven to another : every Shower and every heard as a Witneſs ; not in what you needed as
Sun adds ſomething to it. Neither is this Grace a Mother. Children are the bleffings of Parents,
ever ſolitary, but always attended royally: For and Baptiſm is the bleſſing of Children and Pa-
he that believes what a Saviour he hath, cannot rents : wherein there is not only Uſe, but Necef-
but love him; and he that loves him, cannot but 'ſity ; Neceflity, not in reſpect fo much of the
Y yyyy 2
End,

540
Epiſtles upon different Subjects, &c.
End, as of the Precept: God hath enjoyn'd it to Uncircumciſed : Therefore fome dying before
the comfort of Parents, and behoof of Children : their Baptiſm, may, yea, muſt be fav’d. Neither
which therefore, as it may not be ſuperſtitiouſly was Abrahams cafe ſingular; he was the Father of
haſten'd, fo not negligently deferr’d. That the all them alſo which believe, not being Circumci-
contempt of Baptiſm damneth, is paft all doubt; fed : Theſe, as they are his Sons in Faith, lo in
but that the conſtrain'd abſence thereof, ſhould Righteouſneſs, fo in Salvation : Uncircumciſion
fend Infants to Hell, is a cruel raſhneſs. It is not cannot hinder, where Faith admitteth ; theſe fol-
their Sin to die early: Death is a Puniſhment, lowing his ſteps of Belief before the Sacrament,
not an Offence; an effect of Sin, not a cauſe of ſhall doubtleſs reft in his Boſom without the Sacra-
Torment, they want nothing but Time, which ment; without it, as fatally abfent, not as wil-
they could not command. Becauſe they could lingły neglected." It is not the Water, but the
not live a while longer, that therefore they ſhould Faith: Nor the putting away the filth of the
die everlaſtingly, is the hard Sentence of a bloo- Fleſh, (faith St. Peter) but the ſtipulation of a
dy Religion. I am only forry, that ſo harſh an good Conſcience; for who takes Baptiſm without
Opinion ſhould be grac'd with the Name of a Fa- a full Faith (faith Hierom) takes the Water, takes
ther, fo Reverend, ſo Divine : whoſe Sentence not the Spirit : Whence is this ſo great vertue of
yet let no Man plead by halves. He who held it the Water, that it ſhould touch the Body, and
unpoflible for a Child to be fav'd, unleſs the bap- cleanſe the Heart, (faith Auſtin) unleſs by the pow-
tiſmal Water
were powr'd on his Face, held it er of the Word, not ſpoken but believ'd ? Thou
alſo as unpoflible for the ſame Infant, unleſs the feeſt Water (faith Ambroſe,) every Water heals not,
Sacramental Bread were receiv'd into his Mouth. that Water only heals, which hath the grace of
There is the ſame ground for both, the ſame er- God annexed; and if there be any grace in the
ror in Both, a weakneſs fit for forgetfulneſs ; fee Water (faith Bafil) it is not of the nature of the
yet how ignorant, or ill-meaning Pofterity, could Water, but of the preſence of the Spirit. Bap-
ſingle out one half of the Opinion for Truth, and tiſm is indeed, as St. Ambroſe ſtiles it, the Pawn
condemn the other of Fallhood. In ſpight of and Image of our Reſurrection; yea (as Bafil) the
whom, one part ſhall eaſily convince the other ; power of God to Refurre&ion: But (as Ignatius
yea, without all force : fince both cannot ſtand, expounds this Phraſe aright) believing in his Death,
both will fall together for Company. The ſame we are by Baptiſm made partakers of his Refur
Mouth, which ſaid, unleſs ye be born again of rection. Baptiſm therefore without Faith cannot
Water, and the Holy Ghoſt, faid alſo, Except ye lave a Man, and by Faith doth fave him : And
eat the Fleſh of the Son of Man, and drink his Faith without Baptiſm (where it cannot be had
Blood, an equal neceſſity of both. And left ang
And left any not where it may be had, and is contemned) may
ſhould plead different Interpretations, the ſame ſave him : That Spirit which works by means, will
St. Auſtin avers this latter Opinion alſo, concern not be ty’d to means.
ing the neceſſary communicating of Children, to Examples. Caft your Eyes upon that good
have been once the common Judgment of the Thief; good in his Death, tho' in his Life abomi-
Church of Rome; A Sentence ſo diſpleaſing, that nable : He was never walh'd in Firdan, yet is re-
you ſhall find the Memory of it noted with a ceiv?d into Paradiſe : His Soul was foul with Ra-
black Coal, and wip'd out in that infamous Bill pines and Injuſtice, yea bloody with Murders;
of Expurgations. Had the ancient Church held this and yet being ſcour'd only with the Blood of his
deſperate Sequel, what ftrange, and yet wilful Saviour, not with Water of Baptiſm, it is
pre-
cruelty had it been in them, to defer Baptiſm a ſented glorious to God. I ſay nothing of the Souls
whole year long : Till Eaſter, or that Sunday, of Trajan, and Falconella, meer Heathens, living
which hath his Name (I think) from the white and dying without Chriſt, without Baptiſm:
Robes of the baptized ?
Which yet their honeſt Legend reports to be de-
Yea, what an Adventure was it in ſome, to ad- liver'd from Hell, tranſported to Heaven, not fo
journ it till their Age (with Conftantine) if being much as ſcorch'd in Purgatory: The one by the
unſure of their Life, they had been ſure the pre- Prayers of Gregory, the other of Tecla. What par-
vention of Death would have inferr'd Damnati- tiality is this, to deny that to the Children of
on? Look unto that legal Sacrament of Circum- Chriſtians, which they grant to known Infidels
ciſion, which contrary to the fancies of our Ana- The Promiſe is made to us, and our Seed : not to
baptiſts) dire&ly anſwers this Evangelical. Be- thoſe that are without the pale of the Church.
fore che eighth Day, they could not be Circum- Thoſe Innocents which were maſſacred for Chrift,
cifed : Before the eighth Day they might die. If are by them canoniz'd for Saints, and make one
dying the ſeventh Day, they were neceſſarily day in their Kalendar (each Year) both holy and
condemn'd: Either the want of a Day is a Sin, diſmal ; whereof yet ſcarce any liv'd to know
or God ſometimes condemneth not for Sin: Nei- Water, none to know Baptiſm. Yea, all Mar-
ther of them poffible, neither according with the tyrs are here Priviledg’d; who are Chriftened in
Juſtice of the Law-giver. Or if from this Parallel, their own Blood in ſtead of Water : But where
you pleaſe to look either to Reaſon or Example, hath God ſaid, all that die without Baptiſm, ſhall
the caſe is clear Reaſon; no Man that hath Faith die for ever, except Martyrs; why not, excepc
can be condemn'd, for Chriſt dwells in our Hearts Believers : It is Faith that gives Life to Martyrs ;
by Faith : And he in whom Chriſt dwells, cannot which if they ſhould want, their firſt Death could
be a Reprobate. Now it is poſſible a Man may not avoid the ſecond. Ambroſe doubted not to
have a ſaving Faith before Baptiſm: Abraham firſt ſay, his Valentinian was baptized becauſe he defired
believ'd to Juftification: Then after receiv'd the it; not becauſe he had it : He knew the mind of
ſign of Circumciſion, as a Seal of the Righteouf God, who accounts us to have what we unfeign-
nefs of that Faith, which he had when he was edly wiſh. Children cannot live to deſire Bap-
tiſm

Epiſtles upon different Subječts, &c.
541
ciſm : If their Parents defire it for them, why Cheeks. He that wrings them from us, ſhall wipe
may not the deſire of others be theirs, as well as them off: How ſweetly doch he interchange our
(according to Auſtins Opinion) the Faith of others Sorrows, and Joys, that we may neither be Vain,
Believing, and the Mouth of others Confeffing? nor Miſerable ? It is true; to be ftruck once in
In theſe Caſes therefore, of any Souls but our Anger, is fearful: his Diſpleaſure is more than his
own, it is ſafe to Suſpend, and dangerous to paſs Blow: In both, our God is a conſuming Fire.
Judgment. Secret things to God: He that made Fear not, theſe Stripes are the tokens of his Love :
all Souls, knows what to do with them, neither He is no son that is not beaten; yea till he ſmart,
will make us of Counſel : But if we define and cry; if not till he bleed: No Parent cor-
either way, the Errors of Charity are inoffenſive. rects anothers Child; and he is no good Parent
We muſt honour good means, and uſe them, that corrects not his own. O Rod worthy to be
and in their neceſſary want depend upon him, kiſ’d, that affures us of his Love, of our Adop-
who can work beyond, without, againſt means. tion! What ſpeak I of no hurt? ſhort Praiſes do
Thus have I endeavour'd your Ladiſhips Satif- but diſcommend ; I ſay more, theſe Evils are
faction in what you heard, not without ſome Scru- good : look to their Effects. What is good, if not
ple. If any Man ſhall blame my choice in trou Patience ? Afiction is the Mother of it; Tribu-
bling you with a thorny and fcholaftical Diſcourſe, lation bringeth forth Patience. What can Earth
let him know that I have learned this faſhion of
or Heaven yield, better than the aſſurance of
Saint Hierom, the Oracle of Antiquity, who was God's Spirit ? Afflictions argue, yea ſeal this to
wont to entertain his Paula and Euftochium, Mar us. Wherein ftands perfect Happineſs, if not in
cella, Principia, Hedibia, and other devout Ladies, our near reſemblance of Chriſt? Why was Man
with learned canvaſes of the deep points of Di- created Happy, but becauſe in God's Image ?
vinity. This is not ſo perplexed, that it need to The glory of Paradiſe, the beauty of his Body,
offend : Nor ſo unneceſſary, that it may be un the duty of the Creatures, could not give him
known.
Felicity, without the likeneſs to his Creator. Be-
hold, what we loſt in our height, we recover in
pur miſery ; a conformity to the Image of the Son
of God : He that is not like his elder Brother,
ſhall never be Co-heir with him. Loe, his Side,
To Sir Richard Lea, fince deceas’d.
Temples, Hands, Feet, all bleeding : His Face
blubbred, ghaſtly, and ſpitted on : His Skin all
EPIS T. XLI.
pearld with a bloody Swear; his Head drooping,
his Soul heavy to the Death: See you the World
Diſcourſing of the comfortable Remedies of all Afflictions. ling merry, ſoft, delicate, perfum’d, never wrink-
Tile Men ſeek Remedies before their Dif- What Reſemblance is here, yea what Contrarie-
led with Sorrow, never humbled with Afflictions ?
eafe : Senſible Patients, when they begin ty? Eaſe layeth the fool; 'it hath made him
to complain : fools too late. Aflictions are the Reity, and leaves him Miſerable. Be not de-
common Maladies of Chriſtians : Theſe you feel, ceird; no Man can follow Chriſt without his
and upon the firſt groans ſeek for eaſe. Wherefore Croſs, much leſs reach him ; and if none ſhall
ſerves the Tongue of the Learned, but to ſpeak reign with Chriſt, but thoſe that ſuffer with him
words in Seaſon? I am a Scholar of thoſe that what ſhall become of theſe jolly Ones ? Go now
can comfort you: If you ſhall, with me, take thou dainty Worldling, and pleaſe thy ſelf in thy
out my Leſſons, neither of us ſhall repent it
. You Happineſs, laugh always, and be ever applauded";
ſmart and complain, take heed left too much. it is a woful Felicity, that thou ſhalt find in oppo-
There is no Afliction not grievous : The Bone ſition to thy Redeemer : He hath ſaid, Woe to
that was dif-jointed, cannot be ſet right without them that laugh ; believeſt thou, and doft not
Pain. No Potion can cure us, if it work not: Itweep at thy laughter? and with Solomon, con-
works nor, except it makes us fick: we are con-
demn it of madnefs ? And again, with the ſame
tented with that Sickneſs, which is the way to Breath, bleſſed are ye that Weep: Who can be
Health. There is a vexation without hurt, ſuch lieve this, and not rejoyce in his own Tears, and not
is this: We are afficted, not over-preſſed; needy, pity the faint Smiles of the Godleſs ? Why bleſſed?
not deſperate; perſecuted, not forſaken; caſt for ye ſhall laugh: Behold, we that weep on
down, but periſh not. How ſhould we, when all Earth, ſhall laugh in Heaven: We that now weep
the Evil in a City comes from the providence of with Men, ſhall laugh with Angels; while the
a good God; which can neither be impotent, nor fleering Worldling ſhall be gnaſhing, and how-
unmerciful ? It is the Lord: let him do what he ling with Devils : We that weep for a Time, ſhall
will. Woe were usif Evils could come by chance ; laugh for ever : Who would not be content to dex
or were let looſe to alight where they lift: Now fer his Joy a little, that it may be Perpetual, and
they are over-rul’d, we are ſafe. The deſtiny of Infinite ? What mad-man would purchaſe this
our Sorrows is written in Heaven by a wiſe and crackling of Thorns (ſuch is the worldlings Joy)
eternal Decree : Behold, he that hath ordained, with eternal Shrieking and Torment? He that is
moderates them. A faithful God, that gives an the Door and the Way, hath taught us, that thro '
Illue with the Temptation : An Iſſue, both of many Aflictions we muſt enter into Heaven. There
their End, and their Succeſs. He chides not al- is but one Paſſage, and that a ſtraight one: If
ways, much leſs ftriketh. Our light Afflictions with much preſſure we can get through, and leave
are but for a Moment : not ſo long, in reſpect of but our fuperfluous Rags as torn from us in the
our Vacancy and Reſt. If we Weep ſometimes
, Croud, we are happy. He that made Heaven,
our Tears are Precious; as they hall never be dry hath on purpoſe thus framed it; wide, when we are
in his Bottle, ſo they ſhall ſoon be dry upon our entred, and glorious: Narrow and hard in the
entrance ;
Wle

542
Epiſtles upon different Subjects, &c.
Entrance ; that after our Pain our Glory might be | All the Salt-water that runs betwixt us, cannot
fweeter : 'And if before-hand you can climb up waſh off our Intereſt in all your common Cauſes:
thither in your Thoughts ; look about you, you The deadly Blow of that Miſcreant, (whoſe Name
ſhall fee no more Palms than Croſſes ; you ſhall is juftly ſentenc'd to Forgetfulneſs) pierc'd even
fee none crown'd but thoſe who have wreſtled our Sides. Who hath not bled within himſelf, to
with Croſſes and Sorrows, to Sweat, yea, to think that he, which had fo vi&oriouſly out-liv'd
Blood; and have overcome. All runs here to the the Swords of Enemies, ſhould fall by the Knife of
Overcomer ; and Overcoming implies both Fight- a Villain ? and that he ſhould die in the peaceable
ing and Succeſs. Gird up your Loins therefore, Streets, whom no Fields could kill that all thoſe
and ſtrengthen your weak Knees ; reſolve to fight honourable and happy Triumphs ſhould end in fo
for Heaven, to ſuffer Fighting, to perfift in Suf- baſe a Violence ? But Oh our Idleneſs and In-
fering; fo perſiſting, you ſhall overcome, and piety, if we fee not a Divine Hand from Above,
overcoming you ſhall be crown'd. O Reward ſtriking with this Hand of Diſloyalty! Sparrows
truly great, above Deſert, yea, above Conceit! fall nct to the Ground without him, much leſs
A Crown for a few Groans ! An Eternal Crown of Kings: One dies by a Tile-ſheard, another by
Life and Glory for a ſhort and momentary Suf- the Splinters of a Launce ; one by Lice, another
fering ! How juſt is St. Paul's Account, that the by a Fly; one by Poiſon, another by a Knife;
Afli&tions of this preſent Life are not worthy of What are all theſe but the Executioners of that
the Glory which ſhall be ſhew'd unto us? O Lord, Great God, which hath ſaid, Ye are Gods, but
let me ſmart, that I may reign; uphold thou me ye ſhall die like Men? Perhaps God faw (that we
in ſmarting, that thou may't hold me worthy of may guefs modeſtly at the Reaſons of his A&s) you
reigning. It is no matter how vile I be, ſo I may repos’d too much in this Arm of Fleſh; or, per-
be glorious. What ſay you, would you not be haps, he ſaw this Scourge would have been too
afided ? Whether had you rather mourn for a early to thoſe Enemies, whoſe Sin, tho' great, yet
while, or for ever? One muſt be choſen ; the was not full; or, herhaps, he ſaw, that if that great
Ele&tion is eaſy: Whether had you rather rejoyce Spirit had been deliberately yielded in his Bed, you
for one Fit, or always ? You would do both. ſhould not have ſlept in yours; or, perhaps, the an-
Pardon me, it is a fond Coverouſneſs, and idle cient Connivance at thoſe Streams of Blood, from
Singularity, to affect it. What? that you alone your too common Duels, was now call’d to reckon-
may fare better than all God's Saints that God ing; or, it may be, that weak Revolt from the Truth.
ſhould ſtrew Carpets for your nice Feet only, to He, whoſe the Rod was, knows why he ſtruck
walk into your Heaven, and make that Way yer may it not paſs without a Nore, That he fell
fmooth for you, which all Patriarchs, Prophets, by that Religion to which he fell. How many
Evangeliſts, Confeſſors, Chriſt himſelf, have found Ages might that great Monarch have liv'd (what-
rugged and bloody ? Away with this Self-love, foever the ripe Head of your more than mellouz
and come down you ambitious Sons of Zebedee ; Cotten could imagine) ere his leaft Finger ſhould
and ere you think of fitting near the Throne, be have bled by the Hand of an Huguenot ? All Reli-
content to be call'd unto the Cup: Now is your gions may have ſome Monſters; but, bleffed be
Trial : Let your Saviour fee how much of his bit- the God of Heaven, ours ſhall never yield that
ter Potion you can pledge ; then thall you ſee good Jeſuit, either a Mariana to teach Treaſon,
how much of his Glory he can afford you. Be or a Ravillac to act it. But what is that we hear?
content to drink of his Vinegar and Gall, and you it is no marvel: That Holy Society is a fit Guar-
fhall drink new Wine with him in his Kingdom.
dian for the Hearts of Kings : I dare ſay, none
more loves to ſee them, none takes more care to
purchaſe them. How happy were that Chapel
02
(think they) if it were full of ſuch Shrines ? I hope
To Mr. Peter Moulin, Preacher of the all Chriſtian Princes have long, and well, learn'd
Church at Paris.
(fo great is the Courteſy of thefe good Fathers)
that they ſhall never (by their Wills) need be
troubled with the Charge of their own Hearts.
EPIS T. XLII. bi | An Heart of a King in a Jeſuit's Hand, is as pro-
per as a Wafer in a Prieſt's : Juftly was it written
Diſcourſing of the late French : Occurrents, and what of old, under the Pi&ure of Ignatius Loyola, Cavete
Uſe God expe&ts to be made of them.
vobis Principes, Be wiſe, O ye Princes, and learn
to be the Keepers of your own Hearts. Yea ra-
Ince your Travels here with us, we have not ther, O thou Keeper of Iſrael, that neither flum-
SI
forgotten you ; but, fince that, your witty bereft nor fleepeſt, keep thou the Hearts of all
and learned Travels in the common Affairs of Re- Chriſtian Kings, whether alive or dead, from the
ligion, have made your Memory both freſh and keeping of this traiterous Generation; whoſe very
bleffed. Behold, whilſt your Hand was happily Religion is Holy Rebellion, and whofe Merits
buſy in the Defence of our King, the Heads and bloody. Doubtleſs, that Murderer ſop'd to have
Hands of Traitors were buſy in the maſſacring of ſtabb'd Thouſands with that Blow, and to have
your own. God doth no memorable and publick let out the Life of Religion at the side of her col-
Act, which he would not have talk'd of, read, laps’d Patron: God did at once laugh and frown
conſtru'd of all the World ; How much more of at his Project, and ſuffer'd him to live to ſee him-
Neighbours, whom ſcarce a Sea ſevereth from ſelf no leſs a Fool than a Villain. O the infinite
each other? How much yet more of Brethren, Goodneſs of the Wiſe and Holy Governour of the
whom neither Land nor Sea can ſever? Your World ! Who could have look'd for ſuch a Calm
Dangers, and Fears, and Grieſs, have been ours: in the midft of a Tempeft? Who would have
bir
babam
thought

Epiſtles upon different Subjects, &c.
543
thought that Violence could beget Peace? Who ed, is honour'd. The very baſeft Element yields
durft have conceiv'd that King Henry ſhould die Gold; the lavage Indian gets it ; the ſervile Pren-
alone ? and that Religion ſhould loſe nothing but tice works it; the very Midianitiſh Camel may
his Perſon? This is the Lord's doing, and it is wear it ; the miſerable Worldling admires it ; the
marvellous in our Eyes. You have now paralleld covetous Few ſwallows it ; the unthrifty Ruffian
us: Out of both our Fears God hath fetch'd Secu- ſpends it : What are all theſe the better for it?
rity: O that out of our Security we could as eaſily Only Good Uſe gives Praiſe to Earthly Poffeffions.
fetch Fear; not ſo much of Evil as of the Author Herein therefore you owe more to God, that he
of Good ; and yet truſt him in our Fear; and in hath given you an Heart to do good; a Will to
both magnify him : Yea, you have by this Act be as rich in Good Works as great in Riches. To
gain’d fome Converts, againſt the Hope of the be a Friend to this Mammon, is to be an Enemy
Ågents : Neither can I, without many joyful Con- to God, but to make Friends with it, is Royal
gratulations, think of the Eſtate of your Church; and Chriſtian : His Enemies may be wealthy ;
which every Day honours with the Acceſs of new none but his Friends can either be good, or do
Clients; whoſe Tears and fad Confeſſions make good : Da & accipe, faith the Wiſe-Man. The
the Angels to rejoyce in Heaven, and the Saints Chriſtian, which muſt imitate the high Pattern of
on Earth. We ſhould give you Example, if our his Creator, knows his beſt Riches to be Bounty;
Peace were as plentiful of Goodneſs as of Plea- God that hath all, gives all, reſerves nothing:
fure. But how feldom hath the Church gain’d by And for himſelf, he well conſiders, that God hath
Eaſe, or loſt by Reſtraint ? Bleſs you God for not made him an Owner, but a Servant ; and, of
our Proſperity; and we ſhall praiſe him for your Servants, a Servant not of his Goods, but of the
Progreſs.
Giver ; not a Treaſurer, but a Steward: whoſe
Praiſe is more to lay out well, than to have re-
ceiv'd much. The greateſt Gain therefore that
he affects is an even Reckoning, a clear Diſcharge;
To Mr. Thomas Sutton.
which, ſince it is obtain'd by diſpoſing, not by
keeping, he counts Reſervation loſs, and juſt Ex-
EPIS T. XLIII.
pence his Trade and Joy: He knows that Well done
faithful Servant is a thouſand times more ſweet a
Enciting him, and (in him) all others, to early and Note than Soul take thine eaſe; for that is the Voice
cheerful Beneficence : Shewing the Neceſſity and Benefit of the Mafter, recompencing ; this, of the carnal
of Good Works.
Heart, preſuming: And what follows to the one,
but his Maſter's Joy? What to the other, but the
SH
IR, I trouble you not with the Reaſons of my Loſs of his Soul ? Bleſſed be that God which hath
Writing, or with Excuſes : If I do ill, no given you an Heart to fore-think this ; and, in
Plea can warrant me ; if well, I cannot be dif- this dry and dead Age, a Will to honour him with
courag’d with any Cenfures. I crave not your his own ; and to credit his Goſpel with your Bene-
Pardon, but your Acceptation. It is no Preſum- ficence: Lo, we are upbraided with Barrenneſs;
ption to give good Counſel; and Preſents of Love your Name hath been publickly oppos’d to theſe
fear not to be ill taken of Strangers. My Pen and Challenges, as in whom it ſhall be ſeen, that the
your
Subſtance are both given us for one End, to Truth hath Friends that can give. I neither di-
do good: Theſe are our Talents ; how happy Itruſt nor perſuade you, whoſe Reſolutions are
are we, if we can improve them well! Suffer me happily fix'd on Purpoſes of good ; only give me
to do you good with the one, that with the other leave to haſten your Pace a little, and to excite
you may do good to many, and moſt to your ſelf
. your Chriſtian Forwardneſs, to begin ſpeedily
You cannot but know that your full Hand, and what you have long and conſtantly vow'd. You
worthy Purpoſes, have poffeſs’d the World with wou'd not but do good; why not now? I ſpeak
much Expectation: What ſpeak I of the World, boldly, The more Speed, the more Comfort :
whoſe honeſt and reaſonable Claims yet cannot Neither the Times are in our diſpoſing, nor our
be contemn’d with Honour, nor diſappointed with Selves : If God had ſet us a Day, and made our
Diſhonour. The God of Heaven, which hath lent Wealth inſeparable, there were no danger in de-
you this Abundance, and given you theſe gra- laying; now our Uncertainty either muft quicken
cious Thoughts of Charity, of Piery, looks long us, or may deceive us. How many have meant
for the Iſſue of both ; and will eaſily complain well, and done nothing, and loſt their Crown
either of too little, or too late. Your Wealth and with lingring? whoſe Deſtinies have prevented
your Will are both good; but the firſt is only their Deſires, and have made their good' Motions
made good by the ſecond : For if your Hand the Wards of their Executors, not without miſe-
were full, and your Heart empty, we who now rable Succeſs; to whom, that they would have
applaud you, ſhould juſtly pity you ; you might done good, is not ſo great a Praiſe, as it is Diſho-
have Riches, not Goods, not Bleflings : Your Bur- nour that they might have done it: Their Wrecks
den ſhould be greater than your Eſtate ; and you are our Warnings, we are equally mortal, equally
ſhould be richer in Sorrows than in Metals : For fickle. Why have you this Reſpite of Living, but
(if we look to no other World) what Gain is it to prevent the imperious Neceſſity of Death? It
to be the Keeper of the beſt Earth? That which is is a woful and remedileſs Complaint, That the
che common Coffer of all the rich Mines, we do End of our Days hath over-run the Beginning of
but tread upon; and account it vile, becauſe it our Good Works. Early Beneficence hath no
doth but hold and hide thoſe Treaſures : Whereas Danger, many Joys; for the Conſcience of Good
the skilful Metalliſt, that findeth, and refineth, done, the Prayers and Bleſſings of the Reliev'd,
thoſe precious Veins, for Publick Uſe, is reward- the Gratulation of the Saints, are as fo many per-
petual

544
Epiſtles upon different Subjects, &c.
petual Comforters, which can make our Life mes? How many Churches may juſtly plead that
pleaſant, and our Death happy ; our evil Days which our Saviour bad his Diſciples, The Lord
good, and our good better. All theſe are loft hath need? And if this infinite Store hath made
with Delay : Few and cold are the Prayers for him your Choice doubtful, how eaſy were it to fhew
that may give ; and, in lieu, our good Purpoſes you wherein you might oblige the whole Church
fore-llow'd, are become our Tormentors upon of God to you, and make your Memorial both
our Death-bed. Little difference is betwixt Good eternal and bleſſed; or, if you had rather, the
deferr’d, and Evil done : Good was meant; Who whole Commonwealth ? But now I find my ſelf
hinder'd it will our Conſcience fay? There was too bold and too buſy in thus looking to Particu-
Time enough, Means enough, Need enough, larities : God ſhall direct you ; and, if you follow
What hinder'd? Did Fear of Envy, Diſtruſt of him, ſhall crown you: Howtoever, if Good be
Want? Alas, what Bugs are theſe to fright Men done, and that betimes, he hath what he deſir’d,
from Heaven? As if the Envy of keeping were and your Soul ſhall bave more than you can de
leſs than of beſtowing; as if God were not as fire.' The Succeſs of my weak, yet hearty, Coun-
good a Debtor as a Giver : He that gives to the fel, fhall make me as rich as God hath made you,
Poor, lends to God, faith wiſe Solomon. If he freely with all your Abundance. That God blefs it to
gives us what we may lend, and Grace to give ; you, and make both our Reckonings cheerful in
will he not much more pay us what we have lent, the Day of our common Audit,
and give us becaufe we have given ? That is his
Bounty, this is his Juſtice. O happy is that Man
that may be a Creditor to his Maker! Heaven
and Earth ſhall be empty before he ſhall want a
To E. B. Dedicated to Sir George Goring.
Royal Payment. If we dare not truſt God whilſt
we live,how dare we truſt Men when we are dead?
EPIS T. LXIV.
Men that are ſtill deceitful, and light upon the
Balance, light of Truth, heavy of Self-love. How Remedies againft Dulneſs and Heartleſneſs in over Callings,
many Executors have prov'd the Executioners of
and Encouragements to Cheerfulcefs in Labour.
honeft Wills? How many have our Eyes feen,
that, after moſt careful Choice of trufty Guar-
IT
T falls out, not ſeldom (if we may meaſure all
dians, have had their Children and Goods ſo dif by one) that the Mind over-laid with Work,
pos’d, as, if the Parent's Soul could return to ſee grows dull and heavy; and now doth nothing,
it, I doubt whether it could be happy. How becauſe it hath done too much : Over-lavifh Ex-
rare is that Man that prefers not himfélf to his pence of Spirits hath left it heartleſs ; as the beſt
dead Friend ? Profit to Truth that will take no Veſſel, with much Motion and Vent, becomes
advantage of the Impoffibility of Account? What- flat and dreggiſh : And not fewer (of more weak
ever therefore Men either ſhew or promiſe, happy Temper) diſcourage themſelves with the Difficulty
is that Man that may be his own Auditor, Super- of what they muſt do. Some Travellers have
viſor, Executor. As you love God and your ſelf, more ſhrunk at the Map than at the Way. Be-
be not afraid of being happy too ſoon. I am not
am not twixt both, how many fit ſtill with their Hands
worthy to give fo bold Advice ; let the Wiſe Man folded, and wiſh they knew how to be rid of
of Syrach ſpeak for me: Do good before thou die, Time? If this Evil bé not curd, we become mi-
and, according to thine Ability, ſtretch out thine ſerable Loſers, both of good Hours and of good
Hands, and give : Defraud not thy ſelf of thy Parts. In theſe mental Diſeaſes, Empiricks are
good Day; and let not the Portion of thy good the beſt Phyſicians. I preſcribe you nothing but
Deſires over-paſs thee : Shalt thou not leave out of feeling: If you will avoid the firſt, mode-
thy Travels to another, and thy Labours to them rate your own Vehemency ; ſuffer not your felf
that will divide thine Heritage? Or let a wiſer to do all you could do: Riſe ever from your Desk,
than he, Solomon : Say not to Morrow I will give, not without an Appetite. The beft Horſe will
if now thou have it; for thou knoweft not what tire fooneft, if the Reins lie ever looſe in his
a Day will bring forth. It hath been an old Rule Neck: Reſtraints, in theſe caſes, are Encourage-
of Liberality, He gives twice that gives quickly; ments; obtain therefore of your felf to defer,
whereas flow Benefits argue Uncheerfulneſs
, and and take new Days. How much better is it to
loſe their Worth. Who lingers his Receipts, is refreſh your ſelf with many competent Meals,
condemn'd as unthrifty : He that knoweth both, than to buy one Day's Gluttony with the Faſt of
faith, It is better to give than to receive. If we many. And if it be hard to call off the Mind in
be of the fame Spirit, why are we hafty in the the midſt of a fair and likely Flight ; know, that
worſe, and flack in the better? Suffer you your all our Eaſe and Safery begins at the Command
ſelf therefore, Good Sir, for God's fake, for the of our felves; he can never task himſelf well,
Goſpel's fake, for the Churches fake, for your that cannot favour himſelf. Perfuade your Heart
Soul's fake, to be ſtirr'd up by thefe poor Lines, that Perfection comes by leiſure, and no excellent
to a reſolute and ſpeedy performing of your wor Thing is done at once : The riſing and ſetting of
thy Intentions : And take this as a loving Invi- many Suns (which you think flackens your Work)
tation fent from Heaven, by an unworthy Mef- in truth, ripens it. That Gourd which came up
fenger. You cannot deliberate long of fit Objects in a Night, wither'd in a Day; whereas thoſe
for your Beneficence, except it be more for Mul- Plants which abide Age, rife ſlowly. Indeed,
titude than Want; the Streets, yea, the World is where the Heart is unwilling, Prorogation hin-
full; How doth Lazarus lie at every Door? How ders: What I lift not to do this Day, I loath the
many Sons of the Prophets, in their meanly-pro next; but where is no want of Deſire, Delay
vided Colleges, may ſay, not Mars in olla, but fa- | doth but ſharpen the Stomach. That which we
ido

Epiſtles upon different Subjects, &c.
545
ز
do unwillingly leave, we long to undertake ; and is it that every Hour ſhould convey up, not only
the more our Affection is, the greater our Inten- the Meſſage, but the Fruits of Good, and ſtay
tion, and the better our Performance. To take with the Ancient of Days, to ſpeak for us before
Occaſion by the Fore-top, is no ſmall point of his glorious Throne ? Know chis, and I ſhall take
Wiſdom ; but to make Time (which is wild and no care for your Pains, nor for your Paſtime.
fugitive) tame and pliable to our Purpoſes, is the None of our profitable Labours ſhall be tranſient;
greateſt Improvement of a Man: All Times ſerve but even when we have forgotten them, ſhall wel-
him, which hath the Rule of himſelf.
come us into Joy : We think we have left them
If the fecond, think ſeriouſly of the Condition behind us ; but they are forwarder than our Souls,
of your Being: It is that we were made for ; the and expect us where we ſhould be. And if there
Bird to fly, and Man to labour. What do we were no Crown for theſe Toils, yet, without fu-
here, if we repine at our Work? We had not been, ture Reſpects, there is a Tediouſneſs in doing no-
but that we might be ſtill buſy ; if not in this thing: To Man eſpecially, Motion is natural;
Task we diſlike, yet in fome ocher of no leſs there is neither Mind, nor Eye, nor Joint, which
Toil: There is no Act that hath not his Labour, moveth not : And as Company makes a Way
which varies in Meaſure, according to the Will hort, Hours never go away ſo merrily as in the
of the Doer. This, which you complain of, hath Fellowſhip of Work. How did that induſtrious
been undertaken by others, not with Facility on- Heathen draw out Water by Night, and Know-
ly, but with Pleaſure ; and what you chuſe for ledge by Day, and thought both ſhort ; ever la-
Éaſe, hach been abhorr’d of others, as tedious. bouring, only that he might labour? Certainly,
All Difficulty is not ſo much in the Work as in if Idleneſs were enacted by Authority, there would
the Agent. To ſet the Mind on the Rack of a not want ſome which would pay their Mulct, that
long Meditation (you ſay) is a Torment ; to fol- they might work: And thoſe Spirits are the likeſt
low the ſwift Foot of your Hound all Day long, to Heaven which move always, and the freeft
hath no Wearineſs : What would you ſay of him from thoſe Corruptions which are incident to Na-
that finds better Game in his Study than you in ture. The running Stream cleanſeth it ſelf, where-
the Field, and would account your Diſport his as ſtanding Ponds breed Weeds and Mud. Theſe
Puniſhment? Such there are, tho'you doubt and Meditations muſt hearten us to that we muſt do :
wonder, never think to detract from your Buſineſs, Whilſt we are cheerful, our Labours ſhall ſtrive
but add to your Will
. It is the Policy of our whether to yield us more comfort, or others more
great Enemy to drive us, with theſe Fears, from Profit.
that he foreſees would grow profitable ; like as
fome inhoſpital Savages make fearful Deluſions,
by Sorcery, upon the Shore, to fright Strangers
from landing. Where you find therefore Motions
To Sir John Harrington.
of Reſiſtance, awaken your Courage the more,
and know there is ſome Good that appears not ; EPIST. XLV. Diſcuſſing this Queſtion,
vain Endeavours find no Oppoſition. All Croſſes
imply a fecret Commodity ; reſolve then to will
, Whether a Man and Wife, after ſome Years mutual and
becauſe you begin not to will; and either op loving Fruition of each other, may, upon Conſent,
poſe your ſelf, as Satan oppoſes you, or elſe you whether for Secular or Religious Cauſes, vow and per-
do nothing. We pay no Price to God for any form a perpetual Separatiin from each other's Bed,
good thing, but Labour ; if we higgle in that, and abſolutely reni unce all carnal Knowledge of each
we are worthy to loſe our Bargain. It is an in other for ever.
valuable Gain that we may make in this Traffick ;
for God is bountiful as well as juftwhen
he fees true Endeavourdoth ſell, but
give : whereas Idleneſs neither gets nor ſaves ; ver gave (I ſpeak boldly) a direct Precept, if not
nothing is either more fruitleſs of Good, or more in this: His expreſs Charge whereupon 1 inſiſted,
fruitful of Evil ; for we do ill whilſt we do no- is, Defraud not one another, except with Confent
thing, and loſe whilſt we gain not. The Slug- for a time, that you may give your felves to Faſt-
gard is ſenſeleſs; and ſo much more deſperate, ing and Prayer ; and then again come together,
becauſe he cannot complain ; but (tho' he feel it that Satan tempt you not for your Incontinency.
not) nothing is more precious than Time, or Every Word (if you weigh it well) oppoſes your
that ſhall abide a Reckoning more ſtrict and fear- Part, and pleads for mine. By Conſent of all Di-
ful: Yea, this is the Meaſure of all our Actions, vines, ancient and modern ( defrauding ] is re-
which, if it were not abus'd, our Accounts could fraining from · Matrimonial Converſation : See
not be but even with God: So God eſteems it what a Word the Spirit of God hath choſen for
(whatever our Price be) that he plagues the Loſs this Abftinence ; never but taken in ill part. But
of a ſhort Time, with a Revenge beyond all there is no Fraud in Conſent, as Chryſoſtom, Atha-
Times. Hours have Wings, and every Moment naſius, Theophylact, expound it : true; therefore
fly up to the Author of Time, and carry News of St. Paul adds (unleſs with Confent] that I may
our Uſage : All our Prayers cannot entreat one omit to ſay, that in ſaying (unleſs with Conſent]
of them either to return or flacken his Pace: he implies, both that there may be a defrauding
The Mif-ſpence of every Minute is a new Record without it, and, with Conſent, a defrauding, but
againſt us in Heaven. Sure, if we thought thus, not unlawful : But ſee what he adds (for a time];
we would diſmiſs them with better Reports, and Conſent cannot make this defrauding lawful, ex-
not ſuffer them either to go away einpty, or cept it be temporary : No defrauding without
Jaden with dangerous Intelligence : How happy Conſent ; no Conſent for a Perpetuiry. How
Ζ Ζ Ζ Ζ Ζ.
long
fer les crise endeavoas, weetha not only deny hour I any other Adverfary than Asdrecate, where you

546
Epiſtles upon different Subjects, &c.
long then, and wherefore ? Not for every Cauſe, to ſay, That in this point all his Writings betray
not for any length of Time, but only for a while, more Zeal than Truth; whether the Conſcience
and for Devotion [ut vacetis, &c.] Not that you of his former Slip caus’d him to abhor that Sex,
may pray only, (as Chryfoftom notes juſtly) but or his Admiration of Virginity tranſported him to
that you might (give your ſelves to Prayer.] In a Contempt of Marriage.
our Marriage Society (ſaith he, againſt that Pa- you many Examples of Holy Men voluntarily ſe-
radox of Jerom) we may pray, and wo to us if we quefter'd from their Wives: Precepts muſt be
do not; but we cannot [vacare orationi.] But we are our Guides, and not Patterns. You may tell me
bidden to pray continually ; yet not, I hope, ever of Sozomens Ammon, that famous Monk, who ha-
to faſt and pray. Mark how the Apoſtle adds, (that ving perſuaded his Bride the firſt Day to Conti-
you may give your ſelves to Fafting and Prayer.] nuance of Virginity, liv’d with her 18 Years in a
It is ſolemn Exerciſe, which the Apoſtle here in- ſeveral Bed ; and in a ſeveral Habitation, upon the
tends, ſuch as is join'd with Faſting and External Mountain Nitria, 22 Years: You may tell me of
Humiliation ; wherein all Earthly Comforts muſt Ferom's Malcbus, Auſtin's Ecdicia, and ten thouſand
be forborn; but what if a Man liſt to task himſelf others : I care not for their Number, and ſuſpect
continually, and will be always painfully devout, their Example: Do but reconcile their Practica
may he then ever abſtain ? No: Let them meet with St. Paul's Rule, I ſhall both magnify and imi-
together again, faith the Apoſtle ; not as a Tole- tate them. I profeſs, before God and Men, no-
ration, but as a Charge. But what if they both thing ſhould hinder me but this Law of the Apo-
can live ſafely thus ſever'd? This is more than ftle : Whereto, conſider, I beſeech you, what can
they can undertake : There is danger, faith our be more oppoſite than this Opinion, than this
Apoſtle, in this Abſtinence [left Satan tempt you Courſe of Life.
for your Incontinency:] What can be more plain? The Apoſtle ſays, Refrain not but with Con-
Neither may the Marry'd refrain this Converſa- ſent for a time : Your Words, and their Practice,
tion without Confent ; neither may they, with faith, Refrain, with Conſent, for ever : He faith
Conſent, refrain it for ever. What can you [meet together again;] You ſay, never more:
now urge us with, but the Examples and Sen- He ſaith (meet, left you be tempted ;] You ſay,
tences of ſome Ancients ? Let this ſtand evicted Meet not, tho' you be tempted. I willingly grant,
for the true and neceſſary Senſe of the Apoſtle; with Athanafius, that for ſome Set Time, eſpecially
and what is this but to lay Men in the Balance (as Anſelm interprets it) for ſome Holy Time, we
with God? I ſee, and confefs, how much ſome of may, and (in this latter caſe) we muſt, forbear
the Fathers admir'd Virginity ; ſo far, that there all Matrimonial Ads and Thoughts; not for that
wanted not ſome, which both deteſted Marriage they are ſinful, buc unſeaſonable. As Marriage
as vicious, and would force a Single Life upon muſt be always us’d chaſtly, and moderately ; lo,
Marriage, as commendable : Whoſe Authority ſometimes, it muſt be forgotten. How many
ſhould move me, if I ſaw not ſome of them op- are drunk with their own Vines, and furfeit of
poſite to others, and others no leſs to St. Paul their own Fruits ? Either Immodeſty, or Immo-
himſelf
. How oft doth St. Auſtin re-double that deration, in Man or Wife, is adulterous. If yer I
Rule, and importunately urge it to his Ecdicia, in ſhall further yield, that they may conditionally
that ſerious Epiſtle, That, without Conſent, the agree to refrain from each other, ſo long till they
Continence of the Marry'd cannot be warranta- be perplex'd with Temptations on either part, I
ble ; teaching her (from theſe Words of St. Paul, ſhall go as far as the reach of my Warrant at leaſt,
which he charges her, in the contrary Practice, perhaps, beyond it ; ſince the Apoſtle chargeth,
not to have read, heard, or mark’d) that if her Meet again, left you be tempred; not, Meet
Husband ſhould contain, and ſhe would not, he when you are tempted : But, to ſay abſolutely,
were bound to pay her the Debt of Marriage Be- and for ever, renounce (by Conſent) the Conver-
nevolence; and that God would impute it to him fation of each other, what Temptation foever af-
for Continence notwithſtanding. Hence is that fault you, is directly, not beyond, but againſt,
of Chryfoftom, That the Wife is both the Servant Paul's Divinity, no leſs than my Affertion is againſt
and the Miſtreſs of her Husband ; a Servant to yours. The Ground of all theſe Errors, in this
yield her Body, a Miſtreſs to have Power of his : Head of Matrimony, is an unworthy Conceit of
Who alſo, in the fame Place, determines it for ſome unchriſtian Filthineſs in the Marriage-bed:
bidden Fraud, for the Husband or Wife to contain Every Man will not utter, but too many hold,
alone; according to that of the Paraphraſe, Let that Concluſion of ferom, It is good for a Man
either both contain, or neither. Jerom, contra not to touch a Woman, therefore to touch her is
rily, defines thus : But if one of the two (faith he) evil ; whom, I doubt not but St. Auftin meant,
conſidering the Reward of Chaſtity, will contain, to oppoſe, whilſt he writes, Bonum
he ought not to aſſent to the other which con- inquam ſunt nuptiæ, & contra omnes ca-
tains not, &c. becauſe Luft ought rather to come lumnias poſſunt ſana ratione defendi: Mar- jug, cap. 16.
to Continency, than Continency decline to Luft; riage (I ſay) is a good thing, and
concluding that a Brother or Siſter is not ſubject may, by ſound Proof, be defended againſt all
in ſuch a caſe; and that God hath not call'd us Slanders: Well may Man ſay that it is good,
to Uncleanneſs, but to Holineſs. A ſtrange Gloſs which God faith is honourable ; and both good
to fall from the Pen of a Father, which yet I durft and honourable muſt that needs be, which was in-
not ſay, if it were more Boldneſs for me to diſſent ſtituted by the Honourable Author of Goodneſs, in
from him, than for him to diffent from all others. the State of Man's perfect Goodneſs: Let us take
He that cenſures St. Paul to argue grofly to his heed of caſting Shame upon the Ordinance of our
Galetians, may as well tax him of an unfit Direction Maker. But there was no carnal Knowledge in
to his Corimbians : It shall be no Preſumption Paradiſe : But again, in Paradiſe God ſaid, In-
creaſe
De bono con

Epiſtles upon different Subjects, &c.
547
&c. 16.
kind;
creaſe and Multiply ; there ſhould have been, if he expects no more: This is enough to honour
there were not. Thoſe that were naked without him, and crown you. Take heed while you
Shame, ſhould have been conjoyn'd without complain of Want, left Pride ſhroud it ſelf under
Shame, becauſe without Sin. Meat the Skirts of Modeſty: How many are thankful
De bono con- and Drinks, and Acts of Marriage for leſs? You have more than the moſt, yet this
jug. cap. 9.
(faith Auſtin,) for theſe he compares contents you not; it is nothing unleſs you may
both in Lawfulneſs and Neceflity) equal the beſt, if not exceed ; yea, I fear how this
are, as they are us’d, either lawful, venial, or may ſatisfy you, unleſs you may think your ſelf
damnable. Meats are for the Preſervation of ſuch as you would be. What is this but to grudge
Man: Marriage Ads for the Preſervation of Man- at the Beſtower of Graces? I tell you, without
neither of them without fome carnal De- Flattery, God hath great Gains by fewer Talents:
light; which yet, if by the Bridle of Temperance, Set your Heart to employ theſe, and your Ad-
it be held to the proper and natural Ufe, cannot vantage ſhall be more than your Maſters : Neither
be term'd Luft. There is no Ordinance of God do now repent you of the Unadviſedneſs of your
which either is of more excellent Uſe, or hath ſuf-Entrance; God call'd you to it upon an eternal
fer'd more Abuſe in all Times: The Fault is in Deliberation, and meant to make uſe of your Suda
Men, not in Marriage: Let them rectify them- denneſs, as a Means to fetch you into this work,
felves, their Bed fhall be bleſs’d. Here need no whom more Leiſure would have found refractory :
Separation from each other, but rather a Separa- Full little did the one Saul think of a Kingdom,
tion of Brutiſhneſs and cloſe Corruption from the when he went to ſeek his Father's Strays in the
Soul ; which, whoſoever hath learn'd to remove, Land of Sbalifhah ; or the other Saul of an Apoſtle-
fhall find the Crown of Matrimonial Chaſtity no fhip, when he went with his Commiſſion to Dam
leſs glorious than that of Single Continence. maſcus : God thought of both ; and effected what
they meant not. Thus hath he done to you, ac-
knowledge his Hand, and follow it. He found
and gave both Faculty and Opportunity to enter;
To Mr. William Knight.
find you but a Will to proceed, I dare promiſe
you abundance of Comfort. How many of the
EPIS T. XLVI.
Ancients, after a forcible Ordination, became not
profitable only, but famous in the Church ? But,
Encouraging him to perfiſt in the Holy Calling of the Mi- as if you fought Shifts to diſcourage your ſelf,
niftry; which, upon Conceit of his Inſufficiency, and when you ſee you cannot maintain this Hold of
Want of Affection, be ſeem'd inclining to forſake and Inſufficiency, you fly to Alienation of Affection;
change.
in the Truth whereof, none can controul you
but your own Heart; in the Juſtice of it, we
ſorry to hear of your Diſcontentment; where- ftians; we muſt affect what we ought, in ſpight
of, as the Cauſe is from your ſelf, ſo muſt the Re- of our felves : Wherefore ſerves Religion, if not
medy. We Scholars are the apteft, of all others, to make us Lords of our own Affections? If we
to make our ſelves miſerable : You might be your muſt be ruld by our Slaves, what good ſhould we
own beft Counſellor, were you but indifferent to do? Can you more diſlike your Station than we
your ſelf
. If I could but cure your Prejudice, all naturally diſtaſte Goodneſs ? Shall we neglect
your Thoughts would heal you ; and, indeed, the Purſuit of Virtue, becauſe it pleaſes not; or
che fame Hand that wounded you, were fitteſt for rather diſpleaſe and neglect our ſelves, till it may
this Service. I need not tell you, that your Cal- pleaſe us? Let me not ask whether your Affecti-
ling is honourable ; if you did not think ſo, you ons be eſtrang’d, but wherefore ? Divinity is a
had not complain'd. It is your Unworthineſs that Miſtreſs worthy your Service : All other Arts are
troubles you. Let me boldly tell you, I know you but Drudges to her alone : Fools may contemn
in this caſe better than your ſelf: You are never her, who cannot judge of true intellectual Beauty;
the more inſufficient, becauſe you think ſo: If we but if they had our Eyes, they could not bur be
will be rigorous, Paul's Queftion (ris i nav@) will raviſh'd with Admiration : You have learn'd (I
oppoſe us all; but, according to the gracious In- hope) to contemn their contempt, and to pity
dulgence of him that calls things which are not injurious Ignorance. She hath choſen you as a
as if they were, we are that we are, yea, that worthy Client, yea, a Favourite ; and hath ho-
we ought; and muſt be thankful for our Any-nour'd you with her Commands, and her Ac-
thing. There are none more fearful than the ceptations : Who, but you, would plead Strange-
Able, none more bold than the Unworthy. How neſs -of Affection ? How many Thouſands ſue to
many have you ſeen and heard, of weaker Graces, her, and cannot be look'd upon ? You are happy
(your own Heart ſhall be the Judge) which have in her Favours, and yet complain ; yea, ſo far,
fate without Paleneſs or Trembling in that Holy as that you have not ſtuck to think of a Change.
Chair, and ſpoken as if the Words had been their No Word could have fallen from you more unwel-
own ; fatisfying themſelves, if not the Hearers ? come. This is Satan's Policy, to make us out of love
And do you (whoſe Gifts many have envy's) with our Callings, that our Labours may be unpro-
ſtand quaking upon the loweſt Stair ? Hath God fitable, and our Standing tedious: He knows that all
given you that unuſual Variety of Tongues, Stile Changes are fruitleſs, and that while we affect to be
of Arts, a Stile worth Emulation, and (which is other, we muſt needs be weary of what we are ;
worth all) a faithful and honeſt Heart, and do that there is no Succeſs in any Endeavour without
you now ſhrink back, and ſay, Send him by whom Pleaſure ; that there can be no Pleaſure, where the
chou ſhould it fend? Give God but what you have; Mind longs after Alterations. If you eſpy not this
2 2 2 2 2 2
Crafs
ز

548
Epiſtles upon different Subjects, &c.
Craft of the Common Enemy, you are not ac- with an effeminate Curioſity, nor yet with rode
quainted with your felf. Under what Form fo- Neglect; my Mind addreſſes it ſelf to her enſuing
ever it come, repell it ; and abhor the firſt Mo- Task ; bethinking what is to be done, and in wha's
tion of it, as you love your Peace, as you hope Order ; and marſhalling (as it may) my Hours
for your Reward. It is the Miſery of the moſt with my Work: That done, after fonie while's
Men, that they cannot ſee when they are happy ; Meditation, I walk up to my Maſters and Com-
and while they ſee but the out-lide of others Con-panions, my Books ; and fitting down amongſt
ditions, prefer that which their Experience teaches them, with the beſt Contentment, I dare not
them afterwards to condemn, not without Loſs reach forth my Hand to falute any of them, till I
and Tears. Far be this Unſtableneſs from you, have firſt look'd up to Heaven, and crav'd Favour
which have been ſo long taught of God. All Vo- of Him to whom all my Studies are duly referr'd;
cations have their Inconveniences; which, if they without whom I can neither profit nor labour.
cannot be avoided, muſt be digefted : The more After this, out of no over-great Variery, I call
Difficulties, the greater Glory : Stand faſt there forth thoſe which may beſt fit my Occaſions ;
fore, and reſolve that this Calling is the beſt, both wherein, I am not too ſcrupulous of Age: Some-
in it ſelf, and for you ; and know that it cannot times I put my ſelf to Schcol to one of thoſe An-
ſtand with your Chriſtian Courage to run away cients, whom the Church hath honour'd with the
from theſe incident Evils, but to encounter them. Name of Fathers; whoſe Volumes I confefs not
Your Hand is at the Plough; if you meet with to open, withouc a ſecret Reverence of their Ho-
fone tough Clods, that will not eaſily yield to the lineſs and Gravity: Sometimes to thoſe later Do-
Share, lay on more Strength rather ; ſeek not Re- Aors, which want nothing but Age to make chem
medy in your Feet, by Flight, but in your Hands, Claſſical : Always to God's Book. That Day is
by a conſtant Endeavour. Away with this weak loft, whereof fome Hours are not improv d in thoſe
Timorouſneſs, and wrongful Humility. Be cheer- Divine Monuments : Others I turn over out of
ful and couragious in this great Work of God; Choice; theſe out of Duty. Ere I can have fate
the End ſhall be glorious, your Self happy, and unto Wearineſs, my Family, having now over-
many in you.
come all Houfhold Diſtractions, invites me to our
common Devotions; not without ſome ſhort Pre-
parations. Theſe heartily perform’d, ſend me up,
with a more ſtrong and cheerful Appetice, to my
To my Lord Denny.
former Work, which I find made eaſy to me by
Intermiffion and Variety: Now therefore, can I
A EPIST. XLVII.
deceive the Hours with Change of Pleaſures, that
is, of Labours ? One while mine Eyes are buſy'd,
A particular Account bow our Days are, or ſhould, be another while my Hand, and ſometimes my Mind
Spent, both common and holy.
takes the Burden from them both : Wherein I
would imitate the skilfulleſt Cooks, which make
Very Day is a little Life, and our whole Life the beſt Diſhes with manifold Mixtures : One
is but a Day repeated; whence it is that old Hour is ſpent in Textual Divinity, another in
Facob numbers his Life by Days, and Moſes deſires Controverſy: Hiſtories relieve them both. Now,
to be taught this point of Holy Arithmetick, To when the Mind is weary of other Labours, ic be-
number not his Years, but his Days: Thoſe there- gins to undertake her own ; ſometimes it medi-
fore that dare loſe a Day, are dangerouſly pro tates and winds up for future Uſe; ſometimes it
digal; thoſe that dare miſ-ſpend it, deſperate. lays forth her Conceits into preſent Diſcourſe;
We can beſt teach others by our ſelves : Let me ſometimes for it felf, ofter for others. Neither
tell your Lordſhip, how I would paſs my Days, know I whether it works or plays in theſe
whether common or ſacred ; that you (or who- Thoughts: I am ſure no Sport hach more Plea-
foever others, over-hearing me) may either ap- ſure, no Work more Uſe : Only the Decay of a
prove my Thriftinefs
, or correct my Errors: To weak Body, makes me think theſe Delights in-
whom is the Account of my Hours either more fenfibly laborious. Thus could I all Day (as
due, or more known? All Days are his, who Ringers uſe) make my ſelf Mufick with Changes,
gave Time a Beginning and Continuance; yet and complain ſooner of the Day for Shortneſs,
fome he hath made ours, not to command, but to than of the Buſineſs for Toil; were it not that
uſe. In none may we forget him ; in ſome we this faint Monitor interrupts me ſtill in the midft
muſt forget all, beſides him. Firſt therefore, I de- of my buſy Pleaſures, and enforces me both to
fire to awake at thoſe Hours, not when I will, but Reſpite and Repaſt: 1 muft yield to both ; while
when I muſt; Pleaſure is not a fit Rule for Reſt, my Body and Mind are join'd together in theſe
but Health ; neither do I conſult ſo much with unequal Couples, the better muſt follow the
the Sun, as mine own Neceflity, whether of Bo- weaker : Before my Meals therefore, and after,
dy, or in that, of the Mind. If this Vaffal could I let my ſelf looſe from all Thoughes; and now
well ſerve me waking, it ſhould never ſleep; but would forget that I ever ftudy’d: A full Mind
now, it muſt be pleas'd, that it may be ſervice- takes away the Body's Appetite, no leſs than a full
able; now, when Sleep is rather driven away, Body makes a dull and unweildy Mind : Com-
then leaves me: I would ever awake with God; pany, Diſcourſe, Recreations, are now ſeaſonable
my Firſt Thoughts are for Him who hath made and welcome ; Theſe prepare me for a Diet, noc
the Night for Reft, and the Day for Travel ; and, gluttonous, but medicinal : The Palate may not
as he gives, ſo bleſſes both. If my Heart be early be pleas’d, but the Stomack, nor that for its own
ſeaſon'd with his Preſence, it will favour of him fake : Neither would I think any of theſe Com-
all Day after. While my Body is dreſſing, not forts worth Reſpect in themſelves, but in their
Uſe,
ز

Epiſtles upon different Subjects, &c.
549
Uſe, in their End; ſo far, as they may inable me
to better Things. If I fee any Diſh to tempt myTo Mr. T. S. Dedicated to Sir Fulke Grevill
.
Palate, I fear a Serpent in that Apple ; and would
pleaſe my ſelf in a wilful denial : I riſe capable
นะขSIMA
of more, not deſirous: Not now immediately
EPIS T. XLVIII.
bhav
from my Trencher, to my Book ; but after ſome
Intermiſſion. Moderate ſpeed is a ſure help to Diſcourſing bow we may uſe the World without danger.
Proceedings;
or
w to out of
either ſucceed not, or continue not.
is
After my latter Meal, my Thoughts are ſlight: which troubles too few. Some, that the World
Only my Memory may be chargʻd with her Task, may not hurt them, run from it; and baniſh
of recalling what was committed to her cuſtody themſelves to the tops of ſolitary Mountains :
in the Day ; and my Heart is buſie in examining Changing the Cities for Deſarts, Houſe for Caves,
my Hands and Mouth, and all other Senſes, of and the Society of Men for Beaſts; and left their
that days Behaviour : And now the Evening is Enemy might inſinuate himſelf into their Secre-
come, no Tradeſ-man doth more carefully take in cy, have abridg’d themſelves of Dyer, Cloathing,
his Wares, clear his Shop-board, and ſhut his Win- Lodging, Harbour, fit for reaſonable Creatures;
dows, than I would ſhut up my Thoughts, and ſeeming to have left off themſelves, no leſs than
clear my Mind. That Student ſhall live miſera- Companions.
bly, which like a Camel lies down under his Bur As if the World were not every where ; as if
den. All this done, calling together my Family, we we could hide our ſelves from the Devil ; as if ſo-
end the day with God. Thus do we rather drive litarineſs were priviledged from Temptations :
away the Time before us, than follow it. I grant, As if we did not more violently affect reſtrained
neither is my Practice worthy to be exemplary,nei- Delights ; as if theſe Jeromes did not find Rome
ther are our Callings proportionable. The Lives of in their Heart, when they had nothing but Rocks
a Nobleman, of a Courtier, of a Scholer, of a Citi- and Trees in their Eye. Hence, thefe places of
zen, of a Country-man, differ no leſs than their Retiredneſs, founded at firſt upon neceffity mixt
Diſpoſicions : yet muſt all conſpire in honeſt with Devotion, have proved infamouſly Unclean;
Labour. Sweat is the deſtiny of all Trades, whe- Cells of Luft, not of Piety. This courſe is pre-
ther of the Brows, or of the Mind. God never poſterous ; if I were worthy to teach you a bet-
allow'd any Man to do nothing: How miſerable is ter way, learn to be an Heřmite at home : Begin
the Condition of thoſe Men, which ſpend the Time with your own Heart, eſtrange and wean it from
as if it were given them, and not lent ? As if the Love, not from the uſe of the World: Chri-
hours were waft Creatures, and ſuch as ſhould ſtianity hath taught us nothing, if we have not
never be accounted for: As if God would take this learned this Diſtinction; it is a great weakneſs
for a good Bill of reckoning ; Item, ſpent upon not to ſee, but we muſt be enamour'd : Eliſha ſaw
my Pleaſures forty years. Theſe Men ſhall once the ſecret ſtate of the Syrian Court, yet as an
find, that no Blood can privilege Idleneſs; and Enemy : The bleſſed Angels ſee our Earthly Af-
that nothing is more precious to God, than that fairs, but as Strangers: Moſes his Body was in the
which they deſire to caft away ; Time. Such are Court of Pharaoh, amongſt the delicate Egyptians;
my common days: but God's Day calls for ano- his Heart was ſuffering with the afflicted Iſrae-
ther Reſpect. The fame Sun riſes on this Day, lites : Lot took part of the fair Medows of Sodom,
and enlightens it ; yet becauſe that Sun of Righ- not of their Sins. Our bleſſed Saviour faw the
teouſneſs aroſe upon it, and gave a new Life un- glory of all Kingdoms, and contemned them :
to the World in it, and drew the ſtrength of God's And cannot the World look upon us Chriſtians,
moral Precept unto it, therefore juſtly do we ſing but we are bewitched? We ſee the Sun daily, and
with the Pſalmiſt; This is the Day which the Lord warm us at his Beams, yet make not an Idol of
hath made. Now I forget the World, and in a it; doth any Man hide his face, left he should a-
fort my felf; and deal with my wonted Thoughts, dore it ? All our ſafety or danger therefore is from
as great Men uſe, who at ſome times of their within. In vain is the Body an Anachoret, if the
Privacy, forbid the acceſs of all Suters. Prayer, Heart be a Ruffian : And if that be retired in Af-
Meditation, Reading, Hearing, Preaching, Sing- fe&tions, the Body is but a Cipher : Lo then the
ing, good Conference, are the Buſineſſes of this Eyes will look careleſly and ſtrangely on what
Day, which I dare not beſtow on any Work, or they ſee, and the Tongue will ſometimes anſwer
Pleaſure, but Heavenly. I hate Superſtition on to that was not asked. We eat and recreate, be-
the one ſide, and Looſeneſs on the other; but I cauſe we muſt, not becauſe we would: and when
find it hard to offend in too much Devotion, we are pleas'd, we are ſuſpicious : Lawful De-
eaſie in Prophaneneſs. The whole Week is fancti- lights, we neither refuſe nor dote upon, and all
fied by this Day : And according to my. care of Contentments go and come like Strangers
. That
this, iš my bleſſing on the reſt. I fhew your all this may be done, take up your Heart with
Lordſhip what I would do, and what I ought : better Thoughts; be ſure it will not be empty :
I commit my Deſires to the Imitation of the weak; If Heaven have fore-ſtalled all the Rooms, the
my Actions to the Cenſures of the Wiſe and Ho- World is diſappointed, and either dares not offer,
ly'; my weakneſſes to the Pardon and Redreſs of or is repuls’d. Fix your ſelf upon the glory of
my merciful God.
that Eternity, which abides you after this ſhort
Pilgrimage. You cannot but contemn what you
find in compariſon of what you expect. Leave
not till you attain to this, that you are willing
to

550
Epiſtles upon different Subjects, &c.
to live, becauſe you cannot as yet be diſſolved :) and ſuch as I am glad to teach and learn. As
Be but one half upon Earth, let your better part there are two grounds of all Sin, fo of the avoid-
converſe above whence it is , and enjoy that ance of Sin; Love and Fear: Theſe if they be
whereto it was ordained. Think how little the plac'd amiſs, cauſe us to offend : If right, are the
World can do for you, and what it doth, how Remedies of evil. The Love muſt be of God
deceitfully: What Stings there are with this Ho- Fear, of Judgment.
ney, what Farewell fucceeds this Welcome. As he loves much, to whom much is forgiven;
When this Fael brings you Milk in the one fo he that loves much, will not dare to do that
hand, know ſhe hath a Nail in the other. Ask which may need forgiveneſs. The Heart that
your Heart what it is the better, what the mer- hath felt the ſweetneſs of God's Mercies, will not
rier, for all thoſe Pleaſures wherewith it hath be- abide the bitter reliſh of Sin: This is both a firon-
friended you : Let your own Tryal teach you ger motive than Fear, and more Noble; none but
Contempt; think how ſincere, how glorious thoſe a good Heart is capable of this Grace : Which
Joys are, which abide you elfe-where, and a who fo hath received, thus powerfully repeis
thouſand times more certain (though future) than Temptations.
prefent.
Have I found my God fo gracious to me, that
And let not theſe Thoughts be flying, but fixed: he hath denyd me nothing, either in Earth or
In vain do we meditate, if we reſolve not: when Heaven: And ſhall not I ſo much as deny my own
your Heart is once thus ſetled, it ſhall command Will for his fake? Hath my dear Saviour bought
all things to Advantage. The World ſhall not my Soul at ſuch a price, and ſhall he not have
betray, but ferve it; and that ſhall be fulfilled it? Was he crucified for my Sins, and thall I by
which God promiſes by his Salomon ; when the ways my Sins crucifie him again? Am I his in ſo many
of a Man pleaſe the Lord, he will make his Enemies al Bonds, and thall I ſerve the Devil ? O God! is
ſo at peace with him.
this the fruit of thy Beneficence to me, that I
Sir, This Advice my poverty afforded long fhould wilfully diſhonour thee? Was thy Blood ſo
fince to a weak Friend; I write it not to you any little worth, that I ſhould tread it under my Feet?
otherwiſe, than as Scholars are wont to ſay their Doth this become him that fhall be once glori-
Part to their Maſters. The World hath long and ous with thee? Haſt thou prepar'd Heaven for
juftly both noted and honoured you for eminence me, and do I thus prepare my ſelf for Heaven?
in Wiſdom and Learning, and I above the moſt; Shall I thus recompence thy love, in doing that
I am ready with the awe of a Learner, to em- which thou hateft? Satan hath no Dart (I ſpeak
brace all Precepts from you : You ſhall expect confidently) that can pierce this Shield : Chrifti-
nothing from me, but Teſtimonies of Reſped and ans are indeed too oft ſurpriz’d, ere they can hold
Thankfulneſs.
it out: There is no ſmall policy in the ſudden-
neſs of Temptation : But if they have once ſet-
led it before their Breaft, they are ſafe, and their
Enemy hopeleſs. Under this Head therefore,
To Sir George Fleetwood. there is ſure remedy againſt Sin, by looking up-
wards, backwards, into our ſelves, forwards. Up-
EPIS T. XLIX.
wards, at the glorious Majeſty, and infinite good-
neſs of that God whom our fio would offend, and
of the Remedies of Sin, and Motives to avoid it. in whoſe Face we fin : Whoſe Mercies, and whoſe
Holineſs is ſuch, that if there were no Hell, we
Here is none, either more common or more would rot offend. Backwards, at the manifold
troubleſom Gueſt, than Sin. Troubleſom, favours whereby we are obliged to Obedience.
both in the Solicitation of it, and in the Re- Into our felves, at that honourable Vocation,
morſe. Before the Act, it wearies with a wicked wherewith he hath graced us, that holy Profeffi-
importunity; after the Act, it torments us with on we have made of his Calling, and Grace,
fears, and the painful gnawings of an accuſing that ſolemn Vow and Covenant, whereby we
Conſcience : Neither is it more irkfom to Men, have confirmed our Profeſſion; the gracious be-
than odious to God; who indeed never hated any ginnings of that Spirit in us, which is grieved by
thing but it; and for it any thing. How happy our fins, yea quenched. Forwards, at the Joy which
were we, if we could be rid of it? This muſt be will follow upon our forbearance, that peace of
our deſire, but cannot be our hope, ſo long as Conſcience, that happy expectation of Glory, com-
we carry this Body of Sin and Death about us: pared with the momentary and unpleaſing delight
Yet (which is our Comfort) it ſhall not carry us, of a preſent Sin;
all theſe, out of love ; Fear is a re-
though we carry it : It will dwell with us, but tentive, as neceſſary, not fo ingenuous. It is better
with no Command; yea, with no Peace: We to be won, than to be frighted from fin : to be
grudge to give it Houſe-room ; but we hate to allured, than drawn. Both are little enough in
give it Service. This our Hagar will abide many our proneneſs to Evil: Evil is the only object of
Itrokes, ere the be turned out of Doors: She Fear. Herein therefore, we muſt terrifie our ſtub-
ſhall go at laſt; and the Seed of Promiſe ſhall in- bornneſs with both Evils ; of Loſs, and of Senſe :
herit alone. There is no unquietneſs good, but That if it be poffible, the Horror of the Event,
this: And in this caſe, quietneſs cannot ſtand may countervail the Pleaſure of the Temptation:
with fafery: Neither did ever War more truly of loſs; remembring that now we are about to
beget Peace, than in this ſtrife of the Soul. loſe a God, to caſt away all the Comforts and Hopes
Reſiſtance is the way to Vi&ory; and that, to of another World; to rob our felves of all thoſe
an eternal Peace and Happineſs. It is a bleffed ſweet Mercies we enjoyd ; to thruſt his Spirit
care then, how to refift Sin, how to avoid it ; out of doors (which cannot abide to dwell within
the
1

Epiſtles upon different Subjects551
&,
c.
the noiſom ſtench of Sin,) to ſhut the Doors of a new rule of Faith, that is, a new Word; the
Heaven againſt ourſelves. Of Senſe; That thus other, a new Author, or guide of Faith, that is,
we give Satan a right in us, power over us, ad a new Head beſides Chriſt. God never laid other
vantage againſt us: That we make God to frown Foundation, than in the Prophets and Apoſtles :
upon us in Heaven : That we arm all his good Upon their divine Writing, he meant to build his
Creatures againſt us on Earth: That we do as it Church; which he therefore inſpir’d, that they
were take God's Hand in ours, and ſcourge our might be (like himſelf) Perfect and Eternal: Po-
felves with all temporal Plagues, and force his pery builds upon an unwritten Word; the voice
Curſes upon us, and ours: That we wound our of old (but doubtful) Tradicions; the voice of the
own Conſciences with Sins, that they may wound preſent Church, that is, as they interpret it,
us with everlaſting Torments : That we do both theirs; with no leſs confidence and preſumption
make a Hell in our Breaſts beforehand, and open of certainty, than any thing ever written by the
the Gates of that bottomleſs Pit, to receive us af- finger of God: If this be not a new Foundation,
terwards : That we do now caſt Brimſtone into the old was none. God never taught this holy
the Fire; and left we ſhould fail of Tortures, make Spouſe to know any other Husband, than Chrift;
our felves our own Fiends. Theſe, and what e to acknowledge any other Head, to follow any
ver other Terrors of this kind, muſt be laid to other Shepherd, to obey any other King : He a-
the Soul: Which, if they be throughly urged to lone may be enjoy'd without jealouſie, ſubmitted to
an Heart, not altogether incredulous, well may without danger, without Error believ'd, ſervid
a Man ask himſelf, how he dare fin ? But if nei- without ſcruple : Popery offers to impoſe on Gods
ther this Sun of Mercies, nor the tempeſtuous Church a King, Shepherd, Head, Husband, be-
Winds of Judgment can make him caft off Pe- fides her own: A Man; a Man of Sin. He muſt
ters Cloak of Wickedneſs; he muſt be clad with know all things, can err in nothing ; direct, in-
Confufion, as with a Cloak, according to the form, animate, command, both in Earth and
Pfalmift.
Purgatory ; expound Scriptures, canonize Saints,
I tremble to think how many live, as if they forgive Sins, create new Articles of Faith; and in
were neither beholden to God, nor afraid of him, all theſe, is abſolute and infallible as his Maker ;
neither in his Debt, nor Danger: As if their who ſees not, that if to attribute theſe things to
Heaven and Hell were both upon Earth, ſinning the Son of God, be to make him the Foundation
not only without Shame, but not without Ma- of the Church; then to aſcribe them to another,
lice: It is their leaſt ill to do Evil: Behold they is to contradict him that ſaid, Other Foundation can
ſpeak for it, joy in it, boaſt of it, inforce to it; no Man lay, than that which is laid, which is Jeſus
as if they would ſend challenges into Heaven, Chriſt. To lay a new Foundation, doth neceſſa-
and make love to Deſtruction : Their lewdneſs rily ſubvert the old : Yet ſee this further actually
calls for our Sorrow, and zealous Obedience ; done in Particulars; wherein yet this Diſtinction
that our God may have as true Servants, as Ene- may clear the way: The Foundation is over-
mies. And as we fee natural qualities increaſed thrown two ways;
either in flat terms, when a
with the Reſiſtance of their contraries ; ſo muft main principle of Faith is abſolutely deny'd, as
our Grace with others Sins : We ſhall redeem the Deity and Conſubſtantiality of the Son by
ſomewhat of Gods diſhonour by Sin, if we ſhall Arrius, the Trinity of Perſons by Sabellius and
thence grow holy
Servetus, the Reſurrection of the Body by Hime-
neus and Philetus, the laſt Judgment by St. Peters
Mockers: Or Secondly, by Conſequent, when
any Opinion is maintain'd, which by juſt fequel
To Mr. Doctor Milburne.
over-turneth the truth of that Principle, which
the Defendant profeſſes to hold ; yet ſo, as he
EPIS T. L.
will not grant the neceſſity of that Deduction.
So the ancient Minci, of whom Ferom ſpeaketh,
Diſcourſing how far, and wherein Popery deſtroyeth while they urged Circumciſion, by conſequent,
the Foundation.
according to Pauls Rule, rejected Chriſt; so the
Pelagians, while they defended a full perfection of
THE
HE mean in all things is not more ſafe our Righteouſneſs in our ſelves, overthrew Chriſts
than hard, whether to find or keep : And Juſtification, and in effect ſaid, I believe in Chrift,
as in all other Morality, it lyeth in a narrow and in my ſelf: So ſome Ubiquitaries, while they
room ; fo moſt in the matter of our Cenſure, hold the poſſibility of Converſion and Salvation
eſpecially concerning Religion: Wherein we are of Reprobates, overthrow the Doctrine of God's
wont to be either careleſs or too Peremptory. eternal Decree, and Immutability. Popery comes
How far, and wherein Popery razeth the Founda- in this latter Rank, and may juſtly bę termed
tion, is worth our Inquiry : I need not ſtay up- Hereſy, by direct Conſequent: though not in
on Words. By Foundation, we mean the neceſ- their Grant, yerin neceſſary Proof and Inference.
ſary grounds of Chriſtian Faith. This Foundati- Thus it overthrows the truth of Chriſts Humani-
on Papiſtry defaces, by laying a new, by caſting ty, while it holds his whole human Body locally
down the old. In theſe Caſes, addition deſtroys: circumſcribed in Heaven and at once (the ſame in-
He that obtrudes a new Word, no leſs overthrows ftant) wholly preſent in ten thouſand places on
the Scripture, than he that denies the old; Earth, without Circumſcription : That whole
yea, this very obtruſion denies : He that ſets up a Chriſt is in the forms of Bread, with all his Di-
new Chriſt, rejects Chriſt : Two Foundations menſions, every part having his own Place and
cannot ſtand at once ; the Ark and Dagon : Now Figure; and yet ſo, as that he is wholly in every
Papiftry lays a double new Foundation: the one, part of the Bread. Our Juftification, while it aſ
cribe.

552
Epiſtles upon different Subjects, &c.
Cribes it to our own Works : The all-ſufficiency to cure it : You confeſs that you doubt, I miſlike
of Chriſt's own Sacrifice, while they reiterate it it not; doubting is not more the way to Error,
daily by the Hands of a Prieſt. Of his Satisfa&i- than to Satisfaction ; lay down firſt all Pride and
on, while they hold a payment of our utmoft Prejudice, and I cannot fear you : I never yet
Farthings, in a deviſed Purgatory. Of his Me- knew any Man of this way, which hath not be-
diation, while they implore others to aid them, wraid himſelf far gone with over-weening: And
not only by their Interceſſion, but their Merits ; therefore it hath been juft with God, to puniſh
fuing not only for their Prayers, but their Gifts: their ſelf-love with Error ; an humble Spirit is a
The Value of the Scriptures, whilſt they hold them fit Subject for Truth: Prepare you your Heart,
inſufficient, obſcure, in points eſſential to Salva- and let me then anſwer, or rather God for me;
tion, and bind them to an uncertain dependance you doube whether the notorious Sin of one unre
upon the Church. Beſides hundreds of this kind, formed, uncenſured, defile not the whole Con-
there are Hereſies in Actions, contrary to thoſe gregation; ſo as we may not without Sin com-
fundamental Pra&ices which God requires of his : municare therewith : And why not the whole
As Prohibitions of Scriptures to the Laity; Pre-Church? Woe were us, if we ſhould thus live in
fcriptions of Devotion in unknown Tongues ; the danger of all Men: Have we not Sins e-
tying the effect of Sacraments and Prayers to the nough of our own, but we muſt borrow of others?
external Work ; Adoration of Angels, Saints, Each Man ſhall bear his own Burden: Is ours ſo
Bread, Reliques, Croſſes, Images : All which, light, that we call for more Weight, and under-
are ſo many real underminings of the facred take what God never impos d? It was enough
Foundation, which is no leſs active, than vocal. for him that is God and Man, to bear others Ini-
By this the ſimpleſt may ſee, what we muſt hold quities; it is no Task for us, which ſhrink under
of Papiſts ; neither as no Hereticks, nor yet ſo the leaſt of our own. But it is made ours, you ſay
palpable as the worſt. If any Man ask for their (though anothers) by our Toleration and Con-
Convi&ion: In the fimpler ſort, I grant this Ex- nivence : Indeed, if we conſent to them, incou-
cuſe fair and tolerable; poor Souls, they cannot rage them, imitate, or accompany them in
be any otherwiſe inform’d, much leſs perſwaded: the ſame exceſs of Riot; yet more, the publick
Whilft in truth of Heart, they hold the main Perſon that forbears a known Sin, finneth ; but
Principles which they know; doubtleſs the mercy | if each Man's known Sin, be every Man’s, what
of God may paſs over their ignorant weakneſs, difference is betwixt the Root and the Branches?
in what they cannot know. For the other, I fear Adams Sin ſpread it ſelf to us, becauſe we were
not to ſay, that many of their Errors are wilful. in him, ſtood or fell in him ; our Caſe is not
The light of Truth hath ſhined out of Heaven to ſuch. Do but ſee how God ſcorneth that unjuſt
them, and they love darkneſs more than light. Proverb of the fews, That the Fathers bave eaten
In this ſtate of the Church, he ſhall ſpeak and lowre Grapes, and the Childrens Teeth are ſet on edge?
hope idly, that ſhall call for a publick and univer- How much leſs are Strangers ? Is any Bondºlo
fal Eviction: How can that be, when they pre near as this of Blood ? Shall not the Child ſmart
tend to be Judges in their own Cauſe? Unleſs for the Parent ? And fhall we (even ſpiritually)
they will not be Adverſaries to themſelves, or for Others? You object Achans Stealth, and lfra-
judge of us, this courſe is but impoſſible. As the els Puniſhment : an unlike caſe, and extraordina-
Devil, fo Antichriſt, will not yield : both ſhall ry: for ſee how direct God's charge is. Beye warz
be fubdu'd ; neither will treat of Peace : What of the execrable Thing, left ye make your ſelves execran
remains, but that the Lord ſhall conſume that wick- ble ; and in taking of the execrable Thing, make alſo the
ed Man (which is now clearly reveald) with the Hoast of Iſrael execrable and trouble it. Now every
breath of his Mouth, and aboliſh him with the Man is made a Party, by a peculiar Injunction :
brightneſs of his Coming. Even ſo, Lord Jeſus And not only all Iſrael is as one Man, but every
come quickly. This briefly is my conceit of Pope Iſraelite is a publick Perſon in this Act, you can-
ry; which I willingly refer to your clear and not fhew the like in every one, no not in any :
deep Judgment ; being not more deſirous to teach It was a Law for the preſent, not intended for
the ignorant what I know, than to learn of you perpetuity: you may as well challenge the Trum-
what I ſhould teach, and know not : The Lord pers of Rams-horns, and ſeven days walk unto
direct all our Thoughts to his Glory, and the be- every Siege. Look elſe-where: The Church of
hoof of his Church.
Thyatira ſuffers the Woman Jezabel to teach and
deceive. A great Sin, Yet to you (faith the Spirit)
the reſt of Thyatira, as many as have not this Learn-
ing, I will put upon you none other Burden, but that
Written long ſince to Mr. J. W. which you have, hold falt
. He faith not, Leave your
Church, but Hold faſt, your own. Look into the
Hon guon EPIST. LI.
practice of the Prophets, ranſack their Burdens,
con
and ſee if you find this there ; yea, behold our
Dillwading from Separation, and ſhortly oppugning the beſt Pattern, the Son of God. The Fewiſh Ru-
grounds of that Error.
lers in Chriſt's time were notoriouſly Covetous,
Proud, Oppreſſing, Cruel, Superftitious : Our
I
N my former Epiſtle (I confeſs ) I touched Saviour fear'd not polluting, in joyning with them;
the late Separation with a light Hand : Only and was ſo far from ſeparating himſelf, that he
ſetting down the injury of it (at the beſt) not called and ſent others to them. But a little Lea-
diſcuſſing the grounds in common : now your ven leavens the whole lump: It is true; by the
danger draws me on to this Diſcourſe : It is not infection of it, Sin, where it is unpuniſhed,
much leſs thankworthy to prevent a Diſeaſe, than ſpreadeth; it ſowreth all thoſe whoſe Hands are
90
ز
in

Epiſtles upon different Subjects, &c.
553
in it, not others. If we diſlike it, deteft, defift, ( vatus) that taught their Dodrine ; and now ftill
reprove, and mourn for it, we cannot be tainted; hath he none, but in a blind Lane at Amſterdam ?
The Corintbian Love-feaſts had groſs and finful Can you think this probable? If they affirm it,
Diſorder : Yet you hear not Paul ſay, Abſtain from when ceas'd we? Are not the Points controvert-
the Sacrament till tbeſe be reformed; Rather he en ed ſtill the fame? The fame Government, the
joyns the Ad, and controuls the Abuſe : God fame Doctrine ? Their Minds are changed, not
hath bidden you hear and receive : fhew me our Eſtate : Who hath admoniſhed , evinced
where he hath ſaid, except others be ſinful. Their excommunicated us; and when ? All theſe muit
Uncleanneſs can no more defile you, than your be done. Will it noc be a ſhame to ſay; that
Holineſs can excuſe them. But while I commu Francis Fohnſon, as he took power to excommunia
nicate (you ſay) I conſent; God forbid. It is Sin, cate his Brother, and Father ; ſo had power to
not to caſt out the deſerving : but not yours ; excommunicate his Mother, the Church ? How
who made you a Ruler and a Judge ? The un-baſe and idle are theſe Conceits ? Are we then
clean muſt be ſeparated; not by the People: Hereticks condemn’d in our ſelves? Wherein o-
Would you have no Diſtinction betwixt private verthrow we the Foundation? What other God,
and publick Perſons ? What ftrange confuſion is Saviour, Scriptures, Juſtification, Sacraments,
this ? And what other than the old note of Co- Heaven, do they teach beſides us? Can all the
rah and his Company, re take too much upon you, Maſters of Separation, yea, can all the Churches
ſeeing all the Congregation is holy, every one of in Chriſtendom, ſet forth a more exquiſite and
them, and the Lord' is among them : Wherefore worthy Confeſſion of Faith, than is contain’d in
then lift ye up your ſelves above the Congregati- the Articles of the Church of England? Who can
on of the Lord? What is (if this be not) to make hold theſe and be Heretical? Or, from which
a Monſter of Chriſts Body ? He is the Head, his of theſe are we revolted? But to make this good,
Church the Body, conſiſting of divers Limbs. they have taught you to ſay, that every truth
All have their feveral Faculties and Imployments; | in Scripture is Fundamental; fo fruitful is errour
not every one, All; who would imagine any Man of Abſurdities; whereof ſtill one breeds another
fo abfurd, as to ſay, that this Body ſhould be all more deform'd than it felf. That Trophimus was
Tongue, or all Hands; every Man a Teacher, e- left at Miletum fick; that Pauls Cloak was left at
very Man a Ruler? As Chriſt had ſaid to every Troas; that Gaius, Pauls Hoſt, ſaluted the Romans ;
Man, Goteach, and whoſe fins ye remit : How ſenſe that Nabal was Drunk; or that Thamar baked
lefs are theſe two Extreams. Of the Papiſts, that Cakes; and a thouſand of this nature, are Funda-
one Man hath the Keys: Of the Browniſts, that mental : How large is the Separatiſts Creed, that
every Man hath them. But theſe Priviledges and hath all theſe Articles? If they ſay all Scripture
Charges are given to the Church : True, to be is of the ſame Author, of the ſame Authority;
executed by her Governors : The Faculty of fo ſay we, but not of the fame ufe: Is it as ne
Speech is given to the whole Man, but the Uſe ceſſary for a Chriſtian to know that Peter hoſted
of it to the proper Inſtrument. Man ſpeaketh with one Simon a Tanner in Foppa, as that Jeſus
but by his Tongue; if a Voice ſhould be heard Chriſt the Son of God was born of the Virgin
from his Hand, Ear, Foot, it were unnatural : Mary? What a monſter is this of an Opinion,
Now if the Tongue ſpeak not when it ought, that all Truths are equal ? That this Spiritual
fhall we be fo fooliſh as to blame the Hand? But Houſe ſhould be all Foundation, no Walls, no
you ſay; if the Tongue ſpeak not, or ſpeak ill, Roof? Can no Man be ſaved but he that knows
the whole Man ſmartech, the Man finneth: I every thing in Scripture? Then both they and we
grant it, but you ſhall ſet the natural Body on are excluded : Heaven would not have ſo many,
too hard a rack, if you ſtrain it in all Things, as their Parlor at Amſterdam. Can any Man be ſav'á
to the likeneſs of the Spiritual or Civil. The that knows nothing in Scripture ? It is far from
Members of that being quickned by the ſame them to be ſo overcharitable to affirm it : You
Soul, have charge of each other; and therefore ſee then that both all Truths muſt not of neceflicy
either ſtand or fall together : It is not ſo in theſe. be known, and ſome muſt; and theſe we juſtly
If then notwithſtanding unpuniſhed ſins, we may call Fundamental : Which whoſo holdeth, all his
joyn with the true Church : Whether is ours ſuch? Hay and Stubble (through the mercy of God)
You doubt, and your Solicitors deny: Surely, if condemn him not : Still he hach right to the
we have many Enormities, yet none worſe than Church on Earth, and hope in Heaven : But whe-
raſh and cruel Judgment; let them make this a ther every Truth be fundamental, or neceſſary?
colour to depart from themſelves : There is no Diſcipline (you fay) is ſo: Indeed neceſſary to
leſs woe to them that call good Evil. To judge the well-being of a Church, no more : It may
one Man is bold and dangerous. Judge then what be true without it, not perfect. Chriſt compares
it is to condemn a whole Church (God knows) his Spouſe to an Army with Banners; as Order
as much without Cauſe, as without Shame. Vain is to an Army, ſo is Diſcipline to the Church :
Men may libel againſt the Spouſe of Chriſt : If the Troops be not well marſhalled in their fe-
Her Husband never divorc'd her : No, his Love veral Ranks, and move not forward according to
is ſtill above their Hatred, his Bleſſings above their the diſcipline of War, it is an Army ftill: Con-
Cenfures: Doe but ask them, Were we ever the fuſion may hinder their Succeſs, it cannot bereave
true Church of God ? If they deny it ; who then them of their Name : It is, as beautiful propor-
were ſo ? Had God never Church upon Earth, tion to the Body, an Hedge to a Vineyard, a
ſince the Apoſtles time, till Barrow and Greenwood Wall to a City, an Hem to a Garment, Seeling
arofe? And even then ſcarce a Number? Nay, to an Houſe. It may be a Body, Vineyard, City,
when or where was ever any Man in the World Garment, Houſe, without them : it cannot be
(except in the Schools perhaps of Dónatus or No- | well and perfect. Yet which of our Adverfaries
Аааааа
will

554
Epiſtles upon different Subjects, &c.
will ſay we have no Diſcipline? Some they grant, | Alas, how ready are we to toſs the fore-part of
but not the right : As if they ſaid; your City our Wallet, whilſt our own Faults are ready to
hath a Brick-wall indeed, but it ſhould have one break our Necks behind us: All the World fees
of hewn Stone ; your Vineyard is Hedged, but and condemns their Ordination to be faulty, yea
it ſhould be Paled and Ditched : While they cavil none at all : Yet they cry out firſt on us, crafti-
at what we want, we thank God for what we ly. (I think) left we ſhould complain. That
have; and ſo much we have, in ſpight of all De Church-governors ſhould ordain Miniſters, hath
traction, as makes us both a true Church, and a been the conſtant practice of the Church, from
worthy one.
Chriſt's Time, to this Hour. I except on-
But the main Quarrel is againſt our Miniſtry, ly in an extream Deſolation, meerly for the firſt
and Form of Worſhip: Let theſe be examined; Courſe : That the People ſhould make their Mi-
this is the Circle of their Cenſure. No Church, nifters, was unheard of in all Ages and Churches,
therefore no Miniſtry: and no Miniſtry, there- till Bolton, Brown and Barrow; and hath neither
fore no Church : Unnatural Sons, that ſpit in Colour nor Example : Doth not this Compariſon
the face of thoſe Spiritual Fathers that begot them, ſeem ſtrange and harſh? Their Tradef-men may
and the Mother that bore them. What would make true Miniſters, our Miniſters cannot: Who
they have? Have we not competent Gifts from but they would not be aſhamed of ſuch a Poſition
above, for ſo great a Function? Are we all un Or who but you would not think the time mif-
learn'd, unſufficient? Not a Man that knows to pent in anſwering it? No leſs frivolous are thoſe
divide the Word aright? As Paul to the Corinths, Is Exceptions that are taken againſt our Worſhip of
it ſo that there is not one wiſe Man amongſt us? God, condemnd for falſe and idolatrous, whereof
No Man will affirm it: Some of them have cen Volums of Apologies are written by others : We
ſured our Exceſs in ſome knowledge ; none, our meet together, Pray, Read, Hear, Preach, Sing,
defect in all : What then? Have we not a true Adminiſter, and receive Sacraments; wherein
deſire to do faithful ſervice to God and his Church offend we? How many Gods do we pray to? Or
No zeal for Gods glory? Who hath been in our to whom but the true God? In what words but
Hearts to ſee this? Who dare uſurp upon God, Holy? Whom do we preach but the ſame Chriſt
and condemn our Thoughts? Yea, we appeal to with them? What point of Faith, not theirs ?
that only Judge of Hearts, whether he hath not What Sacraments but thoſe they dare not but al-
given us a ſincere longing for the good of his low? Where lies our Idolatry, that we may leg
Sion : He ſhall make the thoughts of all Hearts it out? In the manner of performing: In fet
manifeft: and then ſhall every Man have praiſe Prayers, Antichriſtian Ceremonies of Croſſing,
of God. If then we have both Ability and Will Kneeling, &c. For the former : what fin is this?
to publick good: Our inward Calling (which is The original and truth of Prayer is in the Heart,
the main Point) is good and perfect ; for the out the Voice is but as accidental; if the Heart may
ward, what want we ? Are we not firft (after often conceive the fame Thought, the Tongue
good trial) preſented and approved by the Learn- her Servant may often utter it in the ſame words:
ed, in our Colledges, examin’d by our Church- And if daily to repeat the ſame Speeches be a-
governors, ordain'd by impoſition of Hands of miſs, then to entertain the ſame ſpiritual deſires,
the Elderſhip, allow'd by the Congregations we is ſinful : To ſpeak once without the Heart is
are ſet over? Do we not labour in Word and Do- hypocritical : But to ſpeak often the ſame requeſt
ctrine ? Do we not carefully adminiſter the Sa- with the Heart, never offendeth. What intole
craments of the Lord Jeſus? Have we not by our rable boldneſs is this, to condemn that in us,
publick means won many Souls to God? What which is recorded to have been the continual
pra-
ihould we have and do more? All this, and yet ctice of God's Church in all Succeffion? Of the
no true Miniſters? We paſs very little to be judg- | Fews, in the time of Mofes, David, Solomon, Je-
ed of them, or of Mans day : but our Ordainers hofophat, Ezekiab, Jeremy. Of the ancient Chri-
(you fay) a e Antichriſtian: ſurely our Cenſu- ftian Aſſemblies, both Greek and Latin, and now
rers are unchriſtian : Tho' we ſhould grant it, at this day of all Reformed Churches in Chriften-
ſome of us were baptiz’d by Hereticks : Is the dom; yea, which our Saviour himſelf ſo directly
Sacrament annihilated, and muſt it be redoubled ? allow'd, and in a manner preſcrib’d, and the bler-
How much leſs Ordination, which is but an out ſed Apoſtles Paul and Peter in all their former Sa-
ward admiſſion to preach the Goſpel ? God for- lutations (which were no other than fet Prayers)
bid that we ſhould thus condemn the Innocent : fo commonly practis'd: For the other, (left í
More Hands were laid upon us than one, and exceed a Letter) though we yield them ſuch as
of them for the Principal, except but their per- you imagine (worſe they cannot be) they are but
petual Honour, and ſome few immaterial Rites, Ceremonious Appendances, the Body and Sub-
let an Enemy ſay what they differ from Super- ftance is ſound. Bleſſed be God that we can have
intendents; and can their double Honour make his true Sacraments at ſo eaſie a rate, at the pay-
them no Elders? If they have any perſonal Faults, ment (if they were ſuch) of a few Circumftan-
why is their Calling ſcourg'd ? Look into our Sa- tial Inconveniences : How many dear Children of
viours Times : What Corruptions were in the very God in all Ages, even near the Golden times of
Prieſt-hood ? It was now made annual, which the Apoſtles, have gladly purchaſed them much
was before fixed and ſingular. Chriſt ſaw theſe a dearer, and not complain'd : But ſee how our
bufes, and was filent: Here was much diſlike and Church impoſes them : not as to bind the Conſci-
no clamour: We, for leſs, exclaim and ſeparate : ence,otherwiſe than by the common Bond of Obe-
Even perſonal Offences are fetcht into the Con-dience; not as Actions, wherein God's Worſhip
demnation of lawful Courſes. God give both Par- effentially conſiſteth,but as themſelves, Ceremonies:
don and Redreſs to this foul Uncharitableneſs. Comely or convenient, not neceſſary; whatſoe-
ver:

Epiſtles upon different Subjects, &c.
555
و
ver: Is this a fufficient ground of Separation ? vanity of Parents : I ſpeak it boldly; our Land
How many moderate and wiſer Spirits have we, hath no blemiſh comparable to the mil-education
that cannot approve the Ceremonies, yet dare of our Gentry : Infancy and Youth are the feed-
not forſake the Church? And that hold your de- times of all hopes ; if thoſe paſs unſeaſonably,
parture far more Evil, than the Cauſe. You are
no fruit can be expected from our Age, but Shame
invited to a Feaft: If but a Napkin or Trencher and Sorrow: who should improve theſe, but they
be miſ-plac'd, or a Diſh ill carv'd; do you run which may command them? I cannot altogether
from the Table, and not ſtay to thank the Hoaſt ? complain of our firſt years. How like are we to
Either be leſs curious, or more charitable. Would Children, in the training up of our Children!
God both you and all other, which either favour Give a Child ſome painted Baby; he joys in it
the Separation, or profeſs it, could but read over at firſt ſight, and for fome days will not abide it
the ancient ſtories of the Church, to ſee the true out of his Hand or Boſom ; but when he hath fa-
ftate of Things and Times; the Beginnings, Pro- ted himſelf with the new pleaſure of that Gueſt,
ceedings, Increaſes, Encounters, Yieldings, Re- he now (after a while) cafts it into corners, for-
ftaurations of the Goſpel, what the holy Fathers gets it, and can look upon it, with no care : Thus
of thoſe firſt Times were glad to ſwallow for do we by ours. Their firſt times find us not more
Peace; what they held, practis’d, found, left : fond, than careful : We do not more follow them
Whoſoever knows but theſe Things, cannot ſe- with our Love, than ply them with Inſtruction :
parate ; and ſhall not be contented only, but when this delight begins to grow Stale, we be-
thankful : God ſhall give you ſtill more Light : gin to grow Negligent. Nothing that I know
In the meantime, upon the peril of my Soul, ſtay, can be faulted in the ordering of childhood, but
and take the bleſſed offers of your God, in peace: Indulgence. Fooliſh Mothers admit Tutors,
And ſince Chriſt ſaith by my Hand, Will you alſo but debar Rods. Theſe, while they deſire their
go away? Anſwer him with that worthy Diſci- Children may learn, but not ſmart, as is ſaid of
ple, Maſter, whither ſhall I go from thee? Thou haft Apes, kill their young ones with Love ; for what
the words of eternal Life.
can work upon that Age, but Fear? And what
Fear without Correction Now at laſt, with what
meaſure of Learning their own will would vouch-
ſafe to receive, they are too early ſent to the
bi To Mr. J. B.
common Nurſeries of Knowledge, there (unleſs
they fall under careful Tuition) they ſtudy in
EPIST. LII.
Jeft, and play in Earneſt. In ſuch univerſal means
of Learning, all cannot fall beſides them; what
A Complaint of the miſ-education of our Gentry.
their Company, what their Recreation would either
inſtill or permit, they bring home to their glad
Confeſs, I cannot honour Blood without good Parents. Thence are they tranſplanted to the Col-
qualities ; nor ſpare it with ill. There is no- legiate Inns of our common Laws: And there
thing that I more defire to be taught, than what too many learn to be Lawleſs, and to forget their
is true Nobility : What thank is it to you, that former Little : Pauls is their Weſtminſter, their Stu-
you are born well? If you could have loſt this dy, an Ordinary, or Play-houſe, or Danſing-
privilege of Nature, I fear you had not been thus ſchool, and ſome Lambert their Ploydon. And now
far Noble : That you may not plead deſert, you after they have (not without much Expence)
had this before you were, long ere you could ei- learn’d Faſhions and Licentiouſneſs, they return
ther know or prevent it ; you are deceiv'd if you home full of Welcoins and Gratulations. By this
think this any other than the Body of Gen- time ſome bloſſoms of youth appearing in their
tility: The Life and Soul of it is in noble and Face, admoniſh their parents to ſeek them fome
vertuous Diſpoſition, in gallantneſs of Spirit with- ſeaſonable Match ; Wherein the Father inquires
out haughtineſs, without inſolence, without ſcorn- for Wealth, the Son for Beauty, perhaps the Mo-
jul overlineſs : ſhortly, in generous Qualities, ther for Parentage, ſcarce any for Vertue, for
Carriage, Actions. See your Error, and know Religion. Thus ſetled, what is their Care, their
that this demeanor doch not anſwer an honeft Diſcourſe, yea, their Trade, bur either an Hound,
Birth : If you can follow all Faſhions, drink all or an Hawk ? And it is well, if no worſe : And
Healths, wear Favours and good Cloaths, con- now, they ſo live, as if they had forgotten that
fort with Ruffianly Companions, ſwear the biggeſt there were Books : Learning is for Prieſts and Pe-
Oaths, quarrel eaſily, fight deſperately, game in dants; for Gentlemen, Pleaſure. Oh! that ei-
every inordinate Ordinary, ſpend your Patrimo- ther Wealth or Wit ſhould be caſt away thus baſe-
ny ere it fall, look on every Man betwixt Scorn ly: That ever Reaſon ſhould grow ſo debauch’d,
and Anger, uſe gracefully fome geſtures of apiſh as to think any thing more worthy than Know-
Complement, talk Irreligioully, dally with a Mi- ledge. With what ſhame and emulation may we
ftreſs, or (which term is plainer) hunt after Har-look upon other Nations (whoſe apiſh Faſhions we
lots, take ſmoke at a Play-houſe, and live as if can take up in the Channels, neglecting their
you were made all for Sport, you think you have imitable Examples) and with what ſcorn do they
done enough, to merit, both of your Blood, and look upon us ? They have their folemn Acade-
others Opinions. Certainly, the World hath no mies for all thoſe Qualities, which may accompliſh
baſeneſs, if this be Generoſity : Well-fare the ho- Gentility : From which they return richly fur-
neſt and civil rudeneſs of the obſcure Sons of the niſh'd, both for Action, and Speculation. They
Earth, if ſuch be the Graces of the Eminent : account knowledge and ability of Diſcourſe as eſ
The ſhame whereof (me thinks) is not ſo proper ſential to Greatneſs, as Blood: Neither are they
to the wildneſs of Youth, as to the careleſneſs or more above the vulgar in Birth, than in Under-
Аааааа2 ſtanding
I

556
Epiſtles upon different Subjects, &c.
ſtanding : They travel with Judgment, and re- Mother ; and when the Waters fail, he raifes War.
turn with Experience : So do they follow the Ex- Your famous Junius had nothing more admirable
erciſes of the Body, that they neglect not the than his love of Peace : When our buſie Separa-
Culture of the Mind. From hence grows Civili- tiſts appeal’d him, with what a ſweet calmneſs
ty, and power to manage Affairs, either of Juſtice, did he reje&t them, and with a grave Importuni-
or State : From hence Encouragement to Learn- ty calld them to Moderation! How it would
ing, and Reverence from Inferiors
. For thoſe only have vexed his holy Soul (now out of the danger of
can eſteem Knowledge, which have it ; and the Paſſions) to have foreſeen his Chair troubleiom.
common fort frame either Obſervance, or Con- God forbid that the Church ſhould find a Chal-
tempt, out of the Example of their Leaders. A- lenger, in ſtead of a Champion : Who would
mongſt them, the Sons of Nobles ſcorn not ei; think but you ſhould have been taught the benefit
ther Merchandize, or learned Profeſſions, and of Peace, by the long Want ? But if your Tem-
hate nothing ſo much as to do nothing : I ſhame poral State (beſides either Hope, or Belief) hath
and hate to think, that our Gallants hold, there grown wealthy with War, like thoſe Fowls which
can be no Diſparagement, but in honeſt Cal- fatten with hard Weather: Yet to be ſure, that
lings.
theſe ſpiritual Broils cannot but impoveriſh the
Thus perhaps I have abated the envy of this Re- Church, yea, affamiſh it. It were pity that
proof, by communicating it to more ; which I had your Holland ſhould be ſtill the Amphitheatre of
not done, but that the generality of Evil impor- the World, on whoſe Scaffolds all other Nations
tunes Redreſs. I well ſee that either good or evil ſhould fit, and ſee variety of bloody Shews, not
defcends : In vain ſhall we hope for the Refor: without Pity, and Horror. If I might challenge
mation of the many, while the better are dif- ought in that your acute and learned Arminius; I
ordered. Whom to folicite herein, I know would thus folicit and conjure him: Alas that ſo
not, but all: How glad ſhould I be to ſpend my wiſe a Man ſhould not know the worth of Peace;
light to the Snuff, for the effecting of this ! I can that fo noble a Son of the Church ſhould not be
but perſwade and pray; theſe I will not fail of: brought to light, without ripping the Womb of
The reſt to him that both can amend and puniſh. his Mother! What mean theſe ſubtle Novelties?
If they make thee Famous, and the Church Mi-
ſerable, who ſhall gain by them? Is Singularity
ſo precious, that it ſhould coſt no leſs, than the
To Mr. Jonas Reigesbergius in Zealand.
Safety and Quier of our common Mother? If it
be Truth thou affecteft ; what alone? Could
EPIST. LIII.
never any Eyes (till thine) be bleſſed with this
Object ? Where hath the ſacred Verity hid
Written ſome while ſince, concerning ſome new Opinions her ſelf thus long from all her careful Inquif-
then broach'd in the Churches of Holland; and under tors, that ſhe now firſt ſhews her Head to the
the Name of Arminius (then living) perſwading all unſought? Hath the Goſpel thined thus long,
great Wits to a ſtudy and care of the common peace of tbe and bright, and left fome Corners unſeen?
Church,diſwading from all affectation of Singularity. Away with all new Truths; fair and plauſible
they may be, found they cannot: ſome may ad-
Paradoxes from your Leiden; you would know grant that ſome of theſe are no leſs true, than
what we think: I fear not to be cenſur'd, as med- nice points : What do theſe unſeaſonable' Cro-
ling: Your Truth is ours: The Sea cannot divide chets and Quavers, trouble the harmonious plain-
thoſe Churches whom one Faith unites. I know ſongs of our Peace ? Some quiet Error, may be
not how it comes to paſs, that moſt Men, while better than ſome unruly Truth. Who binds us to
they too much affect Civility, turn flatterers; and ſpeak all we think? So the Church may be ftill,
plain Truth is moſt-where counted Rudeneſs
. He would God thou wert wife alone. Did not our
that tells a ſick Friend he looks ill, or terms an Adverſaries quarrel enough before, at our Quar-
angry tumour the Gout, or a watriſh ſwelling rels ? were they not rich enough with our Spoils ?
Dropſie; is thought unmannerly. For my part, By the dear name of our common Parents, what
I am glad that I was not born to feed humours: meaneft thou Arminius? Whither tend theſe new-
How ever you take your own Evils, I muſt tell rais’d Diffentions ? Who ſhall thrive by them, but
you, we pity you, and think you have juſt cauſe of they which inſult upon us, and riſe by the fall of
Dejection, and we for you: Not for any private Truth? Who ſhall be undone, but thy Brethren?
cares, but which touch a Chriſtian neareſt) the By that moſt precious, and bloody Ranſom of our
Common-wealth of God. Behold, after all thoſe Saviour, and by that awful appearance we ſhall
hills of Carkaffes, and ſtreams of Blood, your ci- once make before the glorious Tribunal of the Son
vil Sword is ſheath'd, wherein we neither con- of God, remember thy ſelf, and the poor diſtract-
gratulate, nor fear your Peace; lo now, in ſtead ed Limbs of the Church : Let not thoſe excellent
of that, another while, the ſpiritual Sword is Parts, wherewith God hath furniſhed thee, lie in
drawn and ſhaken, and it is well if no more. Now the narrow Way, and cauſe any weak one either
the politick State fits ftill, the Church quarrels : to fall, or ſtumble, or erre. For God's fake, ei-
Oh" the inſatiable hoftility of our great Enemy, ther ſay nothing, or the ſame. How many great
with what change of Miſchiefs doth he afflict mi- Wits have ſought no By-paths, and now are hap-
ferable Man? No ſooner did the Chriſtian World py with their Fellows? Let it be no diſparage-
begin to breath from Perſecution, but it was more ment to go with many to Heaven. What could
puniſh'd with Arrianiſm: When the red Dragon he reply to ſo plain a Charge? No diſtinction
cannot devour the Child, he tries to drown the can avoid the power of fimple Truth. I know he
Com
hears
new

Epiſtles upon different Subjects, &c.
557
hears not this of me firſt: Neither that learned | which ariſe from the juft diſpleaſure of Conſci-
and worthy Fran. Gomarus, nor your other grave ence, will not abide ſo much as the memory of
Fraternity of Reverend Divines, have been ſilent others Affection; or if it do, makes it ſo much
in ſo main a Cauſe. I fear rather too much noiſe the greater coralive, as our Caſe is more uncapa-
in any of theſe Tumults: There may too many ble of their Comfort. Such is yours. You have
contend, not intreat. Multitude of Suters is com- made the mention of our Names tedious to your
monly powerful; how much more in juft Motions? ſelf, and yours to us. This is the beginning of
But if either he, or you, ſhall turn me home, and your Pain, that you had Friends : If you may now
bid me ſpend my little moiſture upon our own ſmart foundly from us, for your good, it muſt be
Brands, I grant there is both the ſame Cauſe, and the only Joy you muſt expect, and the final Du-
the fame Need. This Counſel is no whit fur- ty we owe to you. It is both vain and comfort-
ther from us, becauſe it is directed to you: Any leſs, to hear what might have been; neither would
Reader can change the Perſon : I lament to ſee, I ſend you back to what is paſt, but purpoſely to
that every where Peace hath not many Clients, increaſe your Sorrow; who have cauſed all our
but fewer Lovers; yea, even many of thoſe that Comfort to ſtand in your Tears. If therefore
praiſe her, follow her not. Of old, the very our former Counſels had prevail'd, neither had
Novatian-Men, Women, Children brought Stones your Hands ſhed innocent Blood, nor Juſtice
and Mortar (with the Orthodox) to the building yours. Now, to your great fin, you have done
of the Church of the Reſurrection, and joyn's the one : and the other muſt be done to your
lovingly with them, againſt the Arrians : Leſſer Pain : And we your Well-wiſhers, with Sorrow
Quarrels divide us ; and every Diviſion ends in and Shame live to be Witneſſes of both. Your
Blows, and every Blow is return'd; and none of Sin is gone before, the Revenge of Juſtice will
all lights beſide the Church. Even the beſt Apo-follow : Seeing you are Guilty, let God be Juft.
ſtles difſented; neither Knowledge, nor Holi- Other Sins ſpeak, this cryeth, and will never be fi-
neſs can redreſs all Differences: True, but Wif- lent, cill it be anſwer'd with it ſelf. For your
dom and Charity could teach us to avoid their Life; the caſe is hopeleſs ; feed not your ſelf
Prejudice. If we had but theſe two Virtues, Quar- with vain Preſumprions, but ſettle your ſelf to
rels could not hurt us, nor the Church by us : expiate anothers Blood with your own. Would
But (alas) Self-love is too ſtrong for both theſe : God your defert had been ſuch, that we might
This alone opens the flood-gates of Diſſention, with any comfort have deſir'd you might live.
and drowns the ſweet, but low Valley of the But now, alas, your Fact is ſo hainous, that your
Church. Men eſteem of Opinions, becauſe their Life can neither be crav’d without Injuitice, nor
own; and will have Truth ſerve, not govern. be protracted without inward Torment. And if
What they have undertaken, muſt be true: Vi- your private Affection ſhould make us deaf to the
ctory is ſought for, not Satisfaction; Victory of houts of Blood, and Partiality ſhould reach us to
the Author, not of the Cauſe : He is a rare Man forget all care of publick Right; yet reſolve,
that knows to yield, as well as to argue : What there is no place for Hope. Since then you could
ſhould we do then, but beſtow our felves upon not live guiltleſs, there remains nothing, but that
that which too many neglect, publick Peace ; you labour to die penitent; and ſince your Bo-
firft, in Prayers that we may prevail, then in dy cannot be ſaved alive, to endeavour that your
Tears that we prevail not? Thus have I been Soul may be ſav'd in Death. Wherein, how hap-
bold to chat with you of our greateſt and com-py ſhall it be for you, if you ſhall yet give ear to
mon Cares. Your old Love, and late Hoſpital- my laſt Advice; too late indeed for your Recom-
entertainment in that your Iſland callid for this pence to the World, not too late for your ſelf.
Remembrance; the rather to keep your Engliſh | You have deferv'd Death, and expect it : Take
Tongue in breath, which was wont not to be the heed left you ſo faften your Eyes upon the firſt
leaſt of your Deſires. Would God you could make Death of the Body, that you ſhould not look be-
us happy with News, not of Truce, but ſincere yond it to the ſecond, which alone is worthy of
Amity and Union; not of Provinces, but Spi- crembling, worthy of Tears.
rits. The God of Spirits effect it both here and For, this, though terrible to Nature, yet is
there, to the glory of his Name and Church.
common to us, with you. You muſt die : what
do we elſe? And what differs our End from yours,
but in Haft and Violence? And who knows whe-
ther in that? It may be a Sickneſs as ſharp, as
ToW.3. condemned for Murder. ſudden, fhall fetch us hence : It may be the ſame
Death, or a worſe, for a better Cauſe: Or if not
EPIS T. LIV. 100
ſo, there is much more miſery in lingring: He
dies eaſily, that dies ſoon : but the other is the ur-
Effe&tually preparing him, (and under bis Name whatſoe- moſt Vengeance that God hath reſerv'd for his
ver Malefactor) for his Death.
Enemies: This is a matter of long Fear, and
fhort Pain. A few pangs let the Soul out of Pri-
T is a bad Cauſe that robbeth us of all the fon : but the torment of that other is Everlaſting;
comfort of Friends, yea, that turns their Re- after ten thouſand years ſcorching in that Flame,
membrance into Sorrow. None can do ſo, but the Pain is never the nearer to his ending. No
thoſe that proceed from our felves : For outward time gives it hope of abating ; yea, time hath
Evils
, which come from the infliction of others, nothing to do with this Eternity. You that ſhall
make us cleave faſter to our Helpers, and cauſe feel the pain of one minutes dying, think what
us to ſeek and find eaſe in the very commiſerati- Pain it is to be dying for ever and ever. This, al-
on of thoſe that love us: Whereas thoſe Griefs though it be attended with a ſharp Pain, yet is
fuch
I

558
Epiſtles upon different Subjects, &c.
120
tures,
ſuch as ſome ſtrong Spirits have endur'd without Soul ſhall feſter to Death. Yet joy us with
your
ſhew of yieldance. I have heard of an Iriſh Trai- true Sorrow, whom you have griev'd with your
tor, that when he lay pining upon the Wheel, Offence; and at once comfort your Friends, and
with his Bones broke, ask'd his Friend if he ſave your Soul.
Yam siad
chang’d his Countenance at all ; caring leſs for
sosial
the Pain, than the ſhew of Fear. Few Men have
died of greater Pains, than others have ſuftain'd
and live. But that other over-whelms both Body To Mr. John Mole, of a long time now Pri-
and Soul, and leaves no room for any Comfort in
foner under the Inquiſition ac Rome.
the poſſibility of Mitigation. Here, Men are Ex-
ecutioners, or Diſeaſes; there Fiends. Thoſe De-
vils that were ready to tempt the graceleſs unto estoy os E PIST. LV.
Sin, are as ready to follow the damned with Tor-
Whatſoever become of your Carcaſs, fave Exciting him to his wonted Conſtancy, and encouraging
your Soul from the Flames; and ſo manage this
him to Martyrdom.
blo
ſhort time you have to live, that you may die buty
once. This is not your firſt Sin; yea, God hath
W
HAT paſſage can theſe Lines hope to
now puniſh'd your former Sins with this: A fear-
find into that your ſtraic and curious Thral-
ful Puniſhment in it felf, if it deſerve no more : dom? Yet who would not adventure the lofs of
Your Conſcience (which now begins to tell Truth) this pains for him, which is ready to loſe himſelf
cannot but aſſure you, that there is no Sin more for Chriſt? What do we now owe to you which
worthy of Hell, than Murder; yea, more proper have thus given your ſelf for the common Faith?
to it. Turn over thoſe holy Leaves (which you Bleſſed be the Name of that God who hath fin-
have too much neglected, and now ſmart for neg gled you out for his Champion, and made you
le&ing) you ſhall find Murderers among thoſe Invincible : How famous are your Bonds? How
that are ſhut out from the preſence of God: you glorious your Conſtancy? Oh, that out of your
ſhall find the Prince of that Darkneſs, in the high- cloſe Obſcurity, you could but ſee the honour
eft ftile of his Miſchief, term’d a Mar-ſlayer
. of your Suffering, the affections of God's Saints,
Alas! how fearful a Caſe is this that you have here and in ſome, an holy envy at your diftreffed Hap-
in reſembled him, for whom Topherh was prepar'd of pineſs. Thoſe Walls cannot hide you : No Man
old; and imitating him in his Action, have en is attended with ſo many Eyes from Earth and
danger'd your ſelf to partake of his Torment! Heaven: The Church your Mother beholds you,
could but ſee what you have done, not with more Compaſſion, than Joy: Neither
what you have deſerv'd ; that your Heart could can it be ſaid, how ſhe at once pities your Miſe-
bleed enough within you, for the blood your ry, and rejoyces in your Patience : The bleſſed
Hands have ſhed : That as you have follow'd Sa- Angels look upon you with Gratulation and Ap-
tan our common Enemy in finning, ſo you could plauſe. The Adverſaries with an angry forrow to
defie hiin in repenting : Thar your Tears could ſee themſelves overcome by their Captive, their
diſappoint his hopes of your Damnation. What obſtinate cruelty over-match’d with humble Reſo-
a happy unhappineſs ſhall this be to your fad lution, and faithful Perſeverance. Your Saviour
Friends, that your better part yet liveth? That fees you from above, not as a meer Spectator,
from an ignominious place your Soul is receiv'd but as a Patient with you, in you, for you: Yea,
to Glory? Nothing can effect this but your Re as an Agent in your Indurance and Victory, giv-
pentance; and that can do it
. Fear not to look ing new courage with the one Hand, and holding
into that horror, which ſhould attend your fin : out a Crown with the other. Whom would not
and be now as ſevere to your felf, as you have theſe fights incourage ? Who now can pity your
been cruel to another. Think not to extenuate ſolitarineſs? The Hearts of all good Men are
your Offence with the vain Titles of Manhood : with you. Neither can that place be but full of
What praiſe is this, that you were a valiant Mur- Angels, which is the continual Object of ſo many
derer ? 'Strike your own Breaſt (as Moſes did his Prayers ; yea, the God of Heaven was never lo
Rock) and bring down Rivers of Tears to waſh
near you, as now you are remov'd from Men.
away your Blood-lhed. Do not ſo much fear your Let me ſpeak a bold, but true Word. It is as pof-
Judgment, as abhor your Sin; yea, your ſelf for fible for him to be abſent from his Heaven, as
it. And with ſtrong cries lift up your guilty Hands from the Priſons of his Saints. The glorified Spi-
to that God whom you offended, and ſay, Deliver rits above ſing to him ; the perſecuted Souls be-
me from blood-guiltineſs O Lord. Let me tell you : As low, ſuffer for him, and cry to him; he is mag-
without Repentance, there is no Hope ; ſo with nified in both, preſent with both; the Faith of the
it, there is no Condemnation. True Penitence is one, is as pleaſing to him, as the Triumph of the
ftrong, and can grapple with the greateſt Sin, other. Nothing obligeth us Men ſo much, as
yea with all the powers of Hell. What if your ſmarting for us ; words of Defence, are worthy
Hands be red with Blood? Behold, the Blood of of Thanks, but Pain is eſteem'd above Recom-
your Saviour ſhall waſh away yours: If you can pence. How do we kiſs the Wounds which are
ſelf in that, your Scarlet Soul ſhall be taken for our ſakes, and profeſs that we would
as white as Snow. This courſe alone ſhall make hate our ſelves, if we did not love thoſe that dare
your Croſs the way to the Paradiſe of God. This bleed for us? How much more ſhall the God of
Plaiſter can heal all the Sores of the Soul, if ne- Mercies be ſenſible of your Sorrows, and crown
ver ſo deſperate : Only, take heed that your your Patience ? To whom you may truly fing
Heart be deep enough pierc’d, ere you lay it on; that dirty of the Prophet, Surely for thy Sake am I
elle, under a ſeeming skin of Diffimulation, your' ſain continually, and am counted as a ſheep for the
Slaugh-
bathe your

Epiſtles upon different Subjects, &c.
559
Slaughter. What need I to ftir up your Conſtancy, Way, perhaps overtake you at Home ; neither
which hath already amaz'd and weary'd your Per- Place nor Time can promiſe Immunity from the
ſecutors. No Suſpicion ſhall drive me hereto, common Deſtiny of Men: Thoſe that may abridge
but rather the Thirſt of your Praiſe. He that ex- your Hours, cannot lengthen them; and, while
horts to perfift in well-doing, while he perfuades, they laft, cannot ſecure them from Vexation; yea,
commendeth: Whither ſhould I rather ſend you, themſelves ſhall follow you into their Duft
, and
than to the Sight of your own Chriſtian Fortitude? cannot avoid what they can inflict; Death fhall
which neither Prayers nor Threats have been able equally tyrannize by them, and over them : So
to ſhake : Here ſtands on the one hand, Liberty, their Favours are but fruitleſs, their Malice gain-
Promotion, Pleaſure, Life, and (which eaſily ex- ful: For it ſhall change your Priſon into Heaven,
ceeds all theſe) the dear Reſpect of Wife and Chil- your Fetters into a Crown, your Jaylor's to An-
dren (whom your only Reſolution ſhall make Wi-gels, your Miſery into Glory. Look up to your
dow and Orphans ;) theſe, with Smiles, and Vows, future Eſtate, and rejoyce in the preſent': Behold
and Tears, ſeem to importune you: On the other the Tree of Life, the hidden Manna, the Scepter
hand, Bondage, Solitude, Horror, Death, and of Power, the Morning-Star, the White Garment,
(the moſt lingring of all Miſeries) Ruin of Po- the New Name, the Crown and Throne of Hea-
ſterity ; theſe, with Frowns and Menaces, labour ven, are addreſs’d for you : Overcome and enjoy
to affright you : Betwixt both, you have ſtood them. O glorious Condition of Martyrs ! whom
unmov'd ; fixing your Eyes either right forward, Conformity in Death, hath made like their Saviour
upon the Cauſe of your Suffering ; or upwards, in Bleſſedneſs; whoſe Honour is to attend him for
upon the Crown of your Reward : It is an happy ever, whom they have joy’d to imitate. What are
thing when our Actions may be either Examples, theſe which are arrayed in long white Robes, and whence
or Arguments of good. Theſe bleſſed Proceed-came they? Theſe are (ſays that Heavenly Elder) they
ings call you on to your Perfection : The Reward which came out of great Tribulation, and waſhi'd their
of good Beginnings proſecuted, is doubled ; neg- long Robes, and have made their Robes while in the
lected, is loft. How vain are thoſe Temptations Blood of the Lamb.
which would make you a Loſer of all this Praiſe, Therefore they are in the Preſence of the Throne of God,
this Recompence? Go on therefore happily ; keep and ſerve him Day and Night in his Temple ; and be
your Eyes where they are, and your Heart cannot that fitteth on the Throne, will dwell among them, and
be but where it is, and where it ought : Look ſtill govern them, and lead them unto the lively Fountains of
for what you ſuffer, and for whom ; for the Truth, Waters, and God ſhall wipe all Tears from their Eyes.
for Chriſt : What can be ſo precious as Truth? All the Elect have Seals in their Foreheads; buc
Not Life it felf. All Earthly Things are not ſo Martyrs have Palms in their Hands. All the Elect
vile to Life, as Life to Truth; Life is momentary, have white Robes ; Martyrs, both white and long:
Truth eternal ; Life is Ours, the Truth God's: white, for their Glory; long, for the Largeneſs
O happy Purchafe, to give our Life for the Truth. of their Glory. Once red with their own Blood;
What can we ſuffer too much for Chriſt? he hath now white with the Blood of the Lamb: There
given our Life to us; he hath given his own Life is nothing in our Blood but weak Obedience
for us. What great thing is it, if he require what thing but Merit in the Lamb's Blood : Behold,
he hath given us, if ours for his ; yea, rather if he his Merit makes our Obedience glorious. You
call for what he hath lent us ? yet not to bereave, do but ſprinkle his Feet with your Blood; lo, He
but to change it, giving us Gold for Clay, Glory waſhes your long white Robes with his. Every
for our Corruption. Behold that Saviour of yours Drop of your Blood is anſwer'd with a Stream of
weeping, and bleeding, and dying for you : Alas, his ; and every Drop of his worth Rivers of ours :
our Souls are too ftrait for his Sorrows. We can Precious in the Sight of the Lord, is the Death of his
be made but Pain for him ; He was made Sin for Saints : Precious in Prevention, precious in Ac-
us : We fuſtain, for him, but the impotent Anger ceptation, precious in Remuneration. O give
of Men ; He ſtruggled with the infinite Wrath of willingly that which you cannot keep, that you
his Father for us. Oh! who can endure enough may receive what you cannot loſe : The Way is
for him, that hath paſs’d thoro Death and Hell ſteep, but now you breathe towards the Top:
for his soul? Think this, and you ſhall reſolve, Let not the want of ſome few Steps loſe you an
with David, I will be yet more vile for the Lord. The Eternal Reft. Put to the Strength of your own
worſt of the Deſpight of Men, is but Death ; and Faith : The Prayers of God's Saints ſhall further
that, if they inflict not, a Diſeaſe will ; or, if not your Pace ; and that gracious Hand that ſuſtains
that, Age. Here is no Impoſition of that which Heaven and Earth, fhall uphold, and ſweetly
would not be, but an haftning of that which will draw you up to your Glory. Go on to credit
be; an haftning to your Gain. For, behold, their the Goſpel with your Perſeverance ; and ſhew
Violence ſhall turn your Neceſſity into Virtue and the falſe-hearted Clients of that Roman Court, that
Profit. Nature hath made you mortal ; none but the Truth yields real and hearty Profeffors, ſuch
an Enemy can make you a Martyr : You muſt as dare no leſs ſmart than ſpeak for her.
die, tho' they will not : You cannot die for Chriſt, Without the Walls of your Reſtraint, where
but by them. How could they elſe deviſe to can you look beſide Encouragements of Suffering?
make you happy ? fince the Giver of both Lifes Behold, in this, how much you are happier than
hath ſáid, He that ſhall loſe his Life for my fake, ſhall your many Predeceſſors: Thoſe have found Friends,
Save it. Lo, this alone is loſt with keeping, and or Wives, or Children, the moſt dangerous of alí
gain'd by loſs. Say you were freed, upon the Tempters. Suggeſtions of Weakneſs, when they
fafeſt Conditions, and returning ; (as how welcome mask'd with Love, are more powerful to
come ſhould that News be ; more to yours than hurt : But you, all your many Friends, in the Va-
your felf) perhaps Death may meet you in the lour of their Chriſtian Love, with rather a bleſſed
Martyr
;
no-

560
Epiſtles upon different Subjects, &c.
Martyr than a living and proſperous Revolter ; 1 of Chriſt's Corporal Preſence ſhould be very ſpa-
yea, your dear Wife (worthy of this Honour, to ringly and warily taken up in the hearing of
be the Wife of a Martyr) prefers your Faith to her their People : but my Intention only is to ſatisfy
Affection; and, in a Courage beyond her Sex, thoſe Sons of the Church, who, diſclaiming from
contemns the worſt Miſery of your Lofs; pro- all Opinion of Tranſubſtantiation, do yet willing-
feffing ſhe would redeem your Life with hers, but ly embrace a kind of Irreſolution in this point,
that ſhe would not redeem it with your Yieldance: as holding it ſafeft not to enquire into the man-
and, while ſhe looks upon thoſe many Pawns of ner of Chriſt's Preſence.
your chaſte Love, your hopeful Children, wiſhes
What ſhould be guilty of this nice Doubtful-
rather to ſee them Fatherleſs than their Father un-neſs, I cannot conceive, unleſs it be a Mifcon-
faithful : The greateſt part of your Sufferings are ftru&ion of thoſe broad Speeches, which Antiqui-
hers ; She bears them with a cheerful Reſolution : ty (not fuſpeaing ſo unlikely Commentaries) hath,
She divides with you in your Sorrows, in your upon all Occaſions, been wont to let fall con-
Patience ; She ſhall no: be divided in your Glory. cerning thoſe awful Myſteries : For what thoſe
For us, we ſhall accompany you with our Pray- Oracles of the Church have divinely ſpoken in
ers, and follow you with our thankful Comme- Reverence to the Sacramental Union of the Sign,
morations ; vowing to write your Name in red and the Thing ſignify'd, in this Sacred Buſineſs,
Letters in the Kalendars of our Hearts, and to re- hath been miſtaken, as literally and properly meant
giſter it in the Monuments of perpetual Records, to be predicated of the Outward Element : Hence
as an Example to all Pofterity : The Memorial of the have grown thoſe dangerous Errors, and that in-
Juſt ſhall be bleſſed.
explicable Confuſion which hath fince infeſted
the Church.
When all is ſaid, nothing can be more clear
than that, in reſpect of Badily Preſence, the Hea-
EPIS T. LVI.
vens muſt contain the Glorify'd Humanity of
Chriſt until his Return to Judgment. As there-
Containing a plain and familiar. Explication of Chrif's fore the Angel could ſay to the devout Maries
Preſence in the Sacrament of his Body and Blood, out after Chriſt's Reſurrection, ſeeking for him in his
of the Doctrine of the Church of England : For the Grave, He is riſen, he is not here ; ſo they ſtill fay
ſatisfying of a Scrupulous Friend.
to us ſeeking for his glorious Body
here below, He is afcended, be is not Mark 16.6.
Theat, and receiva, in the bleſſed Sacrament Nature of an Human Body, if it ſhould not be
of his Body and Blood, is ſo clear and univerſally circumſcriptible. Glorification doth not bereave
agreed upon, that he can be no Chriſtian that it of the Truth of being what it is. It is a true
doubts it. But in what manner he is both preſent Human Body, and therefore can no more, ae-
and receiv’d, is a Point that hath exercis'd many cording to the natural Being even of a Body glo
Wits, and coſt many thouſand Lives; and ſuch rify'd, be many-wheres at once, than according
as fome Orthodox Divines are wont to expreſs to his perfonal Being it can be ſeparated from that
with a kind of Scruple, as not daring to ſpeak out ; Godhead which is at once every-where : Let it be
For me, as I have learn’d to lay my Hand on my therefore firmly ſettled in our Souls, as an un-
Mouth' where God and his Church have been doubted Truth, That the Human Body of Chrift,
filent, and to adore thoſe Myſteries which I can- in reſpect of corporal Preſence, is in Heaven, whi-
not comprehend, ſo I think it is poſſible we may ther he viſibly afcended, and where he ſits on the
wrong our ſelves in an over-cautious Fear of de- Right Hand of the Father, and whence he ſhall
livering ſufficiently-reveald Truths: Such I take
come again with Glory : A parcel of our Creed
this to be which we have in hand ; wherein, as which the Church learn’d of the Angels in Mount
God hath not been ſparing to declare himſelf in Olivet; who taught the gazing Diſciples that this
his Word, ſo the Church of England, our dear Mo- fame Jeſus which was taken up from them into
ther, hath freely open'd her ſelf in ſuch fort as Heaven, fhall ſo come in like manner as they ſaw
if the meant to meet with the future Scruples of an him go into Heaven ; which was with wonderful
over-tender Poſterity.
Glory and Magnificence. Far be it from us then
Certainly there can be but two ways wherein to think that the bleſſed Humanity of the Son of
he can be imagin’d to be preſent, and receiv'd; God ſhould fo diſparage it felf, as, where there is
either corporally or ſpiritually. That he ſhould neither Neceflity, nor Uſe of a bodily Deſcent; to
be corporally preſent at once, in every part of ſteal down, and convey himſelf inſenſibly from
every Euchariſtical Element thro’ the World, is Heaven to Earth daily, and to hide up his whole
ſuch a Monſter of Opinion as utterly overthrows Sacred Body in an hundred thouſand ſeveral Pixes
the Truth of his Human Body, deſtroys the Na- at once.
ture of a Sacrament, implies a world of Contra-
It is a wonder that Superſtition itſelf is not
dictions, bafles right Reaſon, tranſcends all Faith; afham'd of ſo abſurd and impoffible a Fancy;
and, in ſhort, confounds Heaven and Earth ; as which it is in vain for Men to think they can ſalve
we might eaſily ſhow in all Particulars, if it were up with a Pretence of Omnipotence : We queſtion
the drift of my Diſcourſe to meddle with thoſe not the Power of God, but his Will; and do well
which profeſs themſelves not ours; who yet do know, he cannot will abſolute Contradictions,
no leſs than we cry down the groſs and Capernai- Deus hoc pot enter non poteft, as one ſaid truly.
tical Expreſſion which their Pope Nicholas pre That which we ſay of Chriſt's Preſence, holds
ſcrib'd to Berengarius ; and cannot but confeſs that no leſs of his Reception ; for ſo do we receive
their own Cardinal Bellarmine adviſes this Phraſe / him into us, as he is preſent with us ; neither can
we

Epiſtles upon different Subjects, &c561
.
.
can we corporally receive that which is bodily ab- Receipt and Manducation of the Fleſh of Chrift
fent; aļcho', beſides the common Incongruity of is fpiritually done, and by this ſpiritual Receipt of
Opinion, the Corporal receiving of Chriſt hath him, we are made one with him, and he with us;
in it a further Prodigiouſneſs and Horror : All by vertue then of the worthy Receipt of this Sacra-
the Novices of the Roman Schools are now alham'd mental Bread and Wine, we eat the Fleſh, and
of their Popes Dentibus teritur ; but when their Do- drink the Blood of Chriſt Spiritually; and there
&ors have made the beſt of their own Tenent, grows hereby a reciprocal Union betwixt Chriſt
they cannot avoid St. Auftin's Flagitium videtur præ and us ; neither is he otherwiſe one with us, than
cipere : By how much the Human Fleſh is, and we are one with him, which can be no otherwiſe
ought to be, more dear, by ſo much more odious than by the Power of his Inſtitution, and of our
is the Thought of eating it ; neither let them Faith.
imagine they can eſcape the Imputation of an And that no Man may doubt what the Drift and
hateful Savageneſs in this Aet, for that it is not Purpofe of our Bleſſed Saviour was in the Inſtitu-
preſented to them in the Form of Fleſh, whilft tion and Recommendation of this Blefed Sacra-
they profefs to know it is fo, howſoever it ap- ment to his Church, it follows in that Paſſage ;
peareth : Let ſome skilful Cook fo dreſs Man's And to the end that we ſhould alway remember
Fleſh in the Mixtures of his artificial Haſhes and the exceeding great Love of our Maſter and only
taftful Sauces, that it cannot be diſcern’d by the Saviour Jeſus Chriſt thus dying for us, and the in-
Senſe; yet if I ſhall afterwards underſtand that I numerable Benefits which by his precious Blood-
have eaten it, tho' thus covertly convey'd, I can- ſhedding he hath obtain’d to us, he hath inſtituted
not but abhor to think of ſo unnatu- and ordain'd Holy Myſteries as Pledges of his Love,
John 6.63. ral a Diet: Corporally then to eat (if and continual Remembrances of his Death, to our
it were poſſible, the Fleſh of Chriſt, great and endleſs Comfort : If therefore we ſhall
as it could (in our Saviour's own Word) profit look upon and take thefe Sacred Elements as the
nothing, ſo it could be no other than a kind of Pledges of our Saviour's Love to us, and Remem-
Religious Cannibaliſm, which both Nature and brances of his Death for us, we ſhall not need, nei-
Grace cannot but juſtly riſe againſt.
ther indeed can we require by the Judgment of our
Since therefore the Body of Chriſt cannot be ſaid Church, to ſet any other Value on them : But
to be corporally preſent, or receiv'd by us, it muſt withal, that we may not fleightly conceive of thofe
needs follow that there is no way of his preſence, Myſteries, as if they had no further Worth than
or Receipt, in the Sacrament, but Spiritual ; which they do outwardly how, we are taught in that
the Church of England hath labour'à fo fully to ex- Prayer which the Miniſter, kneeling down at
preſs both in her Holy Liturgy, and publickly-God's Board, is appointed to make in the Name
authoriz’d Homilies, that there is no one Point of of all the Communicants before the Confecra-
Divine Truth which the hath more punctually and tion, That whilſt we do duly receive thoſe Bleſſed
plainly laid down before us : What can be more Elements, we do in the fame A&, by the Power
evident than that which ſhe hath ſaid in the Se- of our Faith, eat the Fleſh, and drink the Blood
cond Exhortation before the Communion ? thus, of Chriſt ; fo effe&tual and inſeparable is the Sa-
Dearly beloved, foraſmuch as our Duty is to cramental Union of the Signs thus inſtituted by
render tó Almighty God, our Heavenly Father, our Bleſſed Lord and Saviour, with the Thing
moſt hearty. Thanks
, for that he hath given his thereby fignify’d'; for thus is he preſcrib'd to pray;
Son our Saviour, Jeſus Chrift, not only to die for Grant us therefore, Gracious Lord, fo to eat the
us, but alfo to be our Spiritual Food and Suſte- Fleſh of thy dear Son Jeſus Chrift, and to drink
nance, as it is declar'd unto us, as well by God's his Blood, that our finful Bodies may be made
Word, as by the Holy Sacraments of his Bleſſed clean by his Body, and our Souls waſ’d thro' his
Body and Blood, &c. Lo, Chriſt is in this Sa- moſt precious Blood; and that we may ever dwell
erament given to us, to be our Spiritual Food ; in him, and he in us.
in which regard alſo this Sacrament is, in the Implying, that fo doth our Mouth and Stomach
ſame Exhortation, calld a Godly and Heavenly receive the Bread and Wine, as that in the mean
Feaft, whereto that we may come holy and clean time our Souls receive the Fleſh and the Blood of
we muſt ſearch and examine our own Conſciences Chrift: Now the Soul is not capable of receiving
(not our Chops and Maws,) that we may come, Fleſh and Blood, but by the Power of that Grace
and be receiv'd, as worthy Partakers of ſuch an of Faith which appropriates it : But that we may
Heavenly Table.
clearly apprehend how theſe Sacramental Acts
But that in the following Exhortation is yet and Objects are both diſtinguiſh'd and united, fo
more pregnant, That we ſhould diligently try and as there may be no Danger either of Separation or
examine our Faith, before we preſume to eat of Confuſion, that which follows in the Conſecratory
that Bread, and drink of that Cup. For as the Prayer, is moſt evident ; Hear us, O Merciful
Benefit is great, if with a true penitent Heart and Father, we beſeech thee, and grant that we, re-
lively Faith we receive that Holy Sacrament, (for ceiving theſe thy Creatures of Bread and Wine,
then we ſpiritually eat the Fleſh of Chriſt
, and according to thy Son our Saviour Jeſus Chriſt's
drink his Blood ; then we dwell in Chrift, and he Holy Inſtitution, in Remembrance of his Death
in us; we be one with Chriſt, and Chrift with us,) and Paffion, may be Partakers of his moft Bleſſed
fo is the Danger great if we receive the ſame un- Body and Blood, who, in the fame Night that
worthily. What Terms can be more exprefs. It he was betray'd, took Bread, and when he had given
is Bread and Wine which we come to receive, that Thanks, be brake it, and gave it to his Diſciples, Saying,
Bread and that Wine is facramental. It is our Take, eat, this is my Body which is given for you, do
Heart wherewith we receive that Sacrament ; it is this in Remembrance of me.
our Faith whereby we worthily receive ; This
Bbbbbb
What
1

562
Epiſtles upon different Subjects, &c.
What more can be ſaid ? What come we to re a Ghoſtly Subſtance, and not Carnal ; ſo that to
ceive outwardly? The Creatures of Bread and think without Faith we may enjoy the eating
Wine: To What Uſe? In Remembrance of Chriſt's and drinking thereof, or that that is the Fruition
Death and Paſſion: What do we the whilſt re- of it, is bue to dream a grofs carnal feeding, baſely
ceive inwardly? We are thereby made Partakers of abjecting and binding our ſelves to the Elements
his moft Bleſſed Body and Blood: By what Means and Creatures; whereas, by the Advice of the
doth this come about ? By vertue of our Saviour's Council of Nice, we ought to lift up our Minds
Holy Inftitution : Still it is Bread and Wine in re- by Faith, and, leaving theſe inferior and earthly
fpeót of the Nature and Eſſence of it, but ſo that, Things, there ſeek it where the Son of Righteoul-
in the Spiritual Uſe of it, it conveys to the faith-neſs ever ſhinech. Take this Leſſon (O thou that art
ful Receiver the Body and Blood of Chriſt : Bread deſirous of this Table) of Emisſenus, a Godly Father,
and Wine is offer’d to my Eye and Hand, and That when thou goeſt to the Reverend Commu-
Chriſt is tendred to my Soul. Which yet is more nion, to be ſatisfy'd with Spiritual Meats, thou
fully (if poſſibly it may be) expreſs’d in the Form look up with Faith upon the Holy Body and Blood
of Words preſcrib'd in the Delivery of the Bread of thy God, thou marvel with Reverence, thou
and Wine to the Communicant. The Body of touch it with the Mind, thou receive it with the
our Lord Jeſus Chriſt, which was given for thee, Hand of thy Heart, and thou take it fully with
preſerve thy Body and Soul into Everlaſting Life, the Inward Man. Thus that Homily in the Voice
and take and eat this in Remembrance that Chriſt of the Church of England.
dy'd for thee, and feed on him in thine Heart by Who now ſhall make doubt to ſay, That in the
Faith with Thankſgiving, &c. No Gloſs in the Sacrament of the bleſſed Eucharift, Chriſt is only
World can make the Words more full and perſpi- preſent and receiv'd in a Spiritual Manner? So as
cuous : So do we, in Remembrance of Chriſt's nothing is objected to our Senſes but the Elements,
Death, take and eat the Sacramental Bread with nothing but Chriſt to our Faith ; and therefore that
our Mouths, as that our Hearts do feed upon the it is requiſite we ſhould here walk with a wary and
Body of Chriſt by our Faith : And what is this even Foot, as thoſe that muſt tread in the midſt be-
feeding upon Chriſt, but a comfortable Applica- twixt Profaneneſs and Superſtition ; not affixing
tion of Chriſt and his Benefits to our Souls ? Which a Deity upon the Elements on the one ſide, nor,
is as the Prayer next following expreſſes it; Then on the other, flighting them with a common Re-
do we feed on Chriſt, when, by the bleſſed Me- gard ; not adoring the Creatures, not baſely
rits and Death of our Bleſſed Saviour, and thro' eſteeming their Relation to that Son of God whom
Faith in his Blood, we do obtain Remiſſion of our they do really exhibit to us. Let us not then
Sins, and all other Benefits of his Paſſion, and are think it any Boldneſs either to enquire or to deter-
fulfill'd with his Grace and Heavenly Benediction: mine of the Manner of Chriſt's Preſence in the Sa-
Or, if we deſire a more ample Commentary upon crament, and confidently to ſay, That his Body is
this Sacramental Repaſt, and the Nouriſhment locally in Heaven, Spiritually offer'd to, and re-
thereby receiv'd, the Prayer enſuing offers it unto ceiv'd by, the Faith of every worthy Communi-
us in theſe Words; We moſt heartily thank thee, cant upon Earth: True it is, that in our Saviour's
for that thou haft vouchſafed to feed us, which Speech, Fohn 6. to believe in Chriſt, is to eat his
have duly receiv’d theſe Holy Myſteries, with the Fleſh, and to drink his Blood, even beſides, and
Spiritual Food of the moſt precious Body and out of the A& of, this Euchariſtical Supper ; ſa
Blood of thy Son, our Saviour, Jeſus Chriſt; and as whoſoever brings Chriſt home to his Soul by
doft affure us thereby of thy Favour and Good- the Act of his Faith, makes a private Meal of his
neſs towards us, and that we be very Members in- Saviour ; but the Holy Sacrament fuperadds a fur-
corporate in thy Myſtical Body, which is the bleſ-ther Degree of our Intereſt in the Participation of
ſed Company of all Faithful People ; and be alſo Chriſt ; for now, over and above our Spiritual
Heirs, thro' Hope, of thy Everlaſting Kingdom, eating of him, we do here eat him Sacramentally
by the Merits of the moſt precious Death and alſo: Every ſimple Act of our Faith feeds on
Paſſion of thy dear Son. This then is to feed Chriſt, but here, by vertue of that neceſſary Uni-
upon Chriſt: Lo, the Meat, and Manducation, on which our Saviour's Inſtitution hath made be-
and Nouriſhment, are all Spiritual, whilſt the Ele- twixt the Sign and the Thing ſignify'd, the faith-
ments be bodily and ſenſible; which the allow'd ful Communicant doth partake of Chriſt in a more
Homilies of the Church alſo have labour'd in moſt peculiar manner: Now his very Senſes help to
fignificant Terms to ſet forth; Thou muſt care- nouriſh his Soul, and by his Eyes, his Hands, his
fully ſearch and know (faith the firſt Sermon Taſte, Chriſt is Spiritually conveigh'd into his
concerning the Sacrament (Tome 2.) what Digni- Heart, to his unſpeakable and everlaſting Con-
ties are provided for thy Soul, whither thou art folation.
come, not to feed thy Senſes and Belly to Cor But to put all Scruples out of the Mind of any
ruption, but thy Inward Man to Immortality and Reader concerning this point, let that ſerve for
Life, nor to conſider the Earthly Creatures which the up-ſhot of all, which is exprefly ſet down in
thou ſeeſt, but the Heaveuly Graces which thy the Fifth Rubrick, in the end of the Communion,
Faith beholdeth ; For this Table is not, faith Chry- ſet forth as the Judgment of the Church of Eng-
foftom, for chattering Jays, but for Eagles, who land both in King Edward's and Queen Elizabeth's
fly thither where the dead Body lieth : And after- Time, tho' lately, upon Negligence, omitted in
wards, to omit ſome other Paſſages, moſt preg- the Impreſſion, in theſe Words ; Leaſt yet the
nantly thus ; It is well known the Meat we ſeek fame Kneeling might be thought or taken other-
for in this Supper is Spiritual Food, the Nouriſh- wiſe, we do declare, That it is not meant thereby
ment of our Soul, a Heavenly Refe&ion, and that any Adoration is done, or ought to be done,
not Earthly, an Inviſible Meat, and not Bodily, either unto the Sacramental Bread and Wine there
Bodily

Epiſtles upon different Subjects, &c.
563
ز
و
Bodily received, or unto any Real and Effential which is nothing in this Place but Orthodox Do-
Preſence there being of Chriſt's Natural Fleſh and ctrine: How oft doth St. Paul uſe the word ſo, to
Blood: For as concerning the Sacramental Bread his Timothy, 1 Tim. 4. 1. In the latter times fome ſhall
and Wine, they remain ſtill in their very Natural depart from the Faith ; interpreted in the next words,
Subſtances, and therefore may not be adored, for and ſhall give heed to Spirits of error, and doctrines of
that were Idolatry to be abhorred of all faithful devils ; and 2 Tim. 3.8. he deſcribes his Falle
Chriſtians : And as concerning the Natural Body teachers by this Title, Reprobate concerning the Faith;
and Blood of our Saviour Chrift, they are in Hea- which, I think, no Man will expound of the
ven, and not here ; for it is againſt the Truth of Grace, but the Doctrine : Yet (ſay they) there
Chriſt's Natural Body to be in more Places than is no necefſity binds us to that ſenſe here. But the
one, at one time, &c. Thus the Church of England ſcope of this place, compared with others, may
having plainly explicated her felf, hath left no evince it ; That which follows, plainly points us
place for any doubt concerning this Truth ; nei- to this meaning, (that they might learn not to
ther is the any Changling in her Judgment, how- blafpheme.) Their Sin was therefore, an Apo-
ever ſome unſteady Minds may vary in their Con- ſtacy from the Doctrine of the Goſpel, and cafting
ceits : Away then with thoſe nice Scruplers, who, foul Aſperſions upon that Profeffion; ſo that an
for ſome further Ends, have endeavoured to keep oppoſition to wholſom Doctrine, was their ſhip-
us in an undue Suſpenſe, with a (non licet inquirere wrack. They except yet ; A good Conſcience is
de modo ;) and conclude we reſolutely, that there added to this Faith; therefore it muſt needs be
is no Truth in Divinity more clear than this of meant of Juſtifying-Faith : Do but turn your eyes
Chriſt's gracious Exhibition, and our faithful Re- to 1 Tim. 3. 9. where (as in a Commentary upon
ception of him in this bleſſed Sacrament.
this Place) you ſhall find Faith and good Con-
ſcience ſo conjoined ; that yet the Doctrine,
Babes, keep your ſelves from Idols. Amen. not the Virtue of Faith, is fignified: St. Paul de-
fcribes his Deacon there, by his fpiritual wealth,
Having the Myſtery of Faith in pure Conſcience : No
Man can be fo groſs to take the Myſtery of Faith,
To Mr. B.
for the Grace of Faith ; or for any other than
the ſame Author, in the ſame Chapter, calls the
EPIS T. LVII.
the Myſtery of Godlineſs. It is indeed fit that a good
Conſcience ſhould be the Coffer, where Truth of
Concerning falling away from Grace.
Chriſtian Doctrine is the Treaſure ; therefore both
are juſtly commanded together, and likely each
Y good Mr. B. You ſend me Flowers from accompanies other in their lofs'; and that of Ire-
your Garden, and look for ſome in return
neus is found true of all Hereticks,Sententiam impiam,
out of mine ; I do not more willingly ſend you vitam lusurioſam, &c. Yea, but Hymeneus and A
theſe, than I do thankfully receive the other : lexander had both theſe then, and loſt both; they
I could not keep my Hand from the Paper, upon had both in outward profeſſion, and not in in-
the receipt of your Letters, tho' now in the mid'ft ward ſincerity : That Rule is certain and eternal,
of my Attendance : As my deſire of your Satisfa- If they had been of us, they had continued with
&ion calls me to write ſomething, fo my other us : Nothing is more ordinary with the Spirit of
Employments force me to brevity, in a Queſtion God, than to ſuppoſe us ſuch as we pretend, that
wherein it were eaſie to be endleſs
. I am ſorry he might give us an Example of Charity, in the
that any of our new Excuti-fidians ſhould pefter your cenſure of each other ; of which kind is that no-
Suffolk ; altho' glad in this, that they could not ted Place, Heb. 10, 29. And counteth the Blood of the
ght upon a Soil more fruitful of able Oppugners: Teſtament wherewith he was fančtified, an unboly thing;
Iť is a wonder to me, to think that Men fhould and thoſe unuſual Elogies which are given to the
labour to be Witty, to rob themſelves of Comfort. Churches, to whom the Apoſtolical Letters were
Good Sir, let me know theſe new Diſciples of directed.
Leyden, that I may note them with that Black This Place therefore intends no other, but that
Coal they are worthy of ; Troublers of a better Hymeneus and Alexander, which were once Profef-
Peace than that of the Church, the Peace of the fors of the Chriſtian Doctrine, and ſuch as lived
Chriſtian Soul: They pretend Antiquity; What orderly in an unblameable, and outwardly holy
Hereſy doth not fo? What marvel is it, if they faſhion to the World, had now turn’d their Copy:
would wreſt Fathers to them, while they uſe caſt off the Profeſſion which they made, and were
Scripture it ſelf ſo violently; for that their firſt fallen both to looſneſs of Manners, and calumnia-
Inſtance of Hymeneus and Alexander, how vain it is tion of the Truth they had abandoned.
like themſelves ?
For that other Scripture, Rom. 8. 12, 13. no
Nothing can be more plain, than that thoſe Men Place can be more effectual to cut the throat of
were groſs Hypocrites : Who doubts therefore, but this uncomfortable Hereſy : St. Paul writes to a
they might fall from all that Good they pretended mix'd Company ; it were ſtrange if all the Romans
to have? What is this, to prove that a true Child ſhould have been truly ſanctified: Thoſe which
of God may do ſo ? But (ſay they) thefe Men were yet carnal, he threats with Death, If ye live
had Faith, and a good Conſcience : True, ſuch a after the fleſh, ye ſhall die : Thoſe which are regene-
Faith, and goodneſs of Conſcience, as may be rate (contrary to the wicked Paradox of thoſe
incident into a worldly. Counterfeit...Yea, but Men) he affures of Life ; If ye mortifie the deeds of
(they reply) a true Juſtifying-Faith : I think, ſuch the fleſh by the Spirit, ye jhall live : How doth he
à one as their own; rather I may ſay, theſe exclude the Spirit of Bondage to Fear, which
Men deſerve not the Praiſe of Hymeneus's Faith ; theſe good Guides would lead in again; how con-
Bbbbbb 2
fidently
M

564
Epiſtles upon different Subjects, &c.
fidently doth he averr the inward Teftimony of to this Salvation; and hath appointed theſe ſharp
God's Spirit to ours ; and aſcribes that Voice to it, Advices as the Means and Motives of our Perle
which bars all Doubt and Diſappointment; and verance : So as he that ſhall be saved, shall alſo en-
tells us, by the powerful Aſſurance of this Abba, dure to the end ; Because no Man plucks them out of my
we are Sons; and if Sons, Heirs, Co-heirs with Hand, faith Chriſt : How evidently doth the Spirit
Chrift: Let them now go and ſay, that God may of God proclaim our certainty againſt thefe Doubt-
difnherit his own Son, that he may caſt off his mongers ? Every-where is he as full of Aſſurance,
adopted : But, ſay they, to the fame regenerate as theſe Men of Diſcomfort : He that is born of God
Perſons he applies theſe two Clauſes, and faith at finneth not, neither can fin, becauſe he is born of God,
once, Ye bave received the Spirit of Adoption, and and the ſeed of God remains in them ;
yet, if ye walk after the fleſh, je shall die. "What fol- What an invincible and irrefragable Joh. 3. 9.
lows of this Commination ? any Affertion of the Conſolation is this? The Seed of
poffibility of Apoſtacy in the Regenerate ? Nothing Life is ſown in the Hearts of the Elect; though
Teſs: Theſe Threats are to make us take better they could be dead to themſelves, yet to God they
hold, and to walk more warily; as a Father that cannot.
Voo
hath ſet his little Son on Horſe-back, (it is in Zan And what a Suppoſition is that of Chriſt, That
chy’s Compariſon) bids him hold faſt, or elſe he if it were poſſible the very Elect ſhould
ſhall fall, though he uphold him the while, that be deceived ? Deſponſabo te mihi in per- Mat. 24.
both he may cauſe him hereby to fit faſt, and call petuum ; and a thouſand of this ſtrain,
the more earneſtly for his ſupportation. But the which your Exerciſe in thoſe holy Hof, 2.
ſcope of the Place plainly extorts a diviſion of Leaves hath, I doubt not, abundantly
Carnal Men and Regenerate ; the Threats are furniſh'd you withal
. Hold faſt then, my dear
propounded to the one, the Promiſes and Afſu- Friend, this ſure Anchor of our undeceivable
rance to the other ; and therefore no touch from Hope, and ſpit in the Face of Men or Devils that
hence of our uncertainty in a confeſſed eſtate shall go about to ſlacken your hand : Ler theſe
of Renovation.
vain Spirits ſing deſpair to themſelves; for us, we
For that Mat. 12. 43. the Apodoſis; or Inference know whom we have believed: Thus hath my Pen
of the Parable, might well have ſtopt the mouths run it ſelf out of breath, in this ſo important a
of theſe Cavillers; for you ſhall find, in the end Demand, and much-ado have I had to reſtrain it ;
of it, fo fhall it be with this wicked Generation : neither would I give you one Hour's Intermiffion
I ſuppoſe no Man will be ſo abſurd, as to ſay to my Anſwer ; which I know your Love cannot
theſe Jews had formerly received true Juſtify- but accept, as that which proceeds from an Heart
ing Faith ; How ſhould they, when they rejected zealous both of God and you.
the Mefias? And yet of them is this Parable ſpoken
by our Saviour's own explication : Maldonate him-
ſelf, a learned and ſpightful Jeſuit, can inter-
pret it no otherwiſe ; Ideo Chriftus hoc dixit ut do-
og To a Worthy Knight :
ceret pejores elle Judæos, quam ją nunquam Dei legemoga
& cognitionem accepiſſent, and to this purpoſe he ben
EPIST. LVIII.
cites Hilary, Ferom, Beda ; and this ſenſe is fo
clear, that unleſs the ſeven Devils had found har-
Endeavouring to diſwade him, when ready to revolt
bour in the dry hearts of theſe Men, they could
from the Religion Eſtabliſled.
not ſo grolly pervert it : Quench not the Spirit,
1 Thef. 5. will never prove a final or total extin Worthy SIR,
dion of Saving-Grace: The Spirit is quenched, Hen leud and debauched Perſons drop
when the degrees of it are abated; when the good away from us, we lament their loſs, not
motions thereof are, by our ſecurity, let fall : We our own; but when Men of Worth leave us, it
grant, the Spirit may be quenched in tanto, not is not their lofs more than ours: With ſo much
in toto: Or if we ſhould ſo take it, as they defire ; more indignation muſt we needs think of thoſe
I remember Auſtin parallels this place with that Cheaters, (for ſo I conftrue St. Paul's w6ccv) that
other to Timothy, Let no Man deſpiſe thy youth ; Not, would fain win you from us with meer tricks of
faith he, that the Spirit can be quenched, or that Miſ-ſuggeſtion; the attempt whereof, hath given
Contempt can be avoided; but that in the one, occaſion to theſe warm Lines which *my true zeal
we may not endeavour to do that which may tend of your Safety hath drawn from me : So much
towards this wrong to the Spirit ; and in the other, hath been already ſpoken to this Cavil, that would
that we ſhould be careful not to do that which may you pleaſe but to caſt your eye upon Biſhop Mor-
procure contempt; the Place I remember not di- ton's Treatiſe of the Grand Impoitor, and Biſhop
rectly ; but numeros teneo, fi verba tenerem : But in Bedell's Epiſtles to Wadſworth, you could not de-
all likelyhood that Place ſounds quite another way, fire other Satisfaction, thither give me leave to
as may appear by the connexion of it with thoſe refer you at your beſt leiſure; in the mean time,
two Sentences following ; as if he ſhould have left I ſhould ſeem willing to ſpare my own En-
faid, Diſcourage not the Graces that you find in deavours, let me ſhortly diſcover the Vanity of
any of your Teachers; deſpiſe not their Preaching; that ftale Colluſion which fome Seducers would
try their Doctrines : And now what is this, to the put upon you.
falling from Grace? Which of us do not teach the Certainly, Sir, the more you look into theſe
neceflity of Perſeverance ? He only that endures Quarrels, the more you find that Templum Domini
to the end, ſhall be ſaved ; Be faithful to the death, was not a more mocking Plea amongſt the Jews,
and, &c. "Bur he that hath ordained we ſhall be of old, than Eccleſia Catholica is at this day among
ſaved, hath ordained our Perſeverance as a Mean Chriſtians ; thoſe challenge it whole, that have
W
it

Epiſtles upon different Subječts, &c.
565
it not ;
and thoſe that have right to it, are Tridentine Creed, whilſt he undoubtedly believes
excluded with equal importunity. Bleſſed be God, all thoſe Truths which carried our Fathers (who
you were born and bred in a noble and renowned lived before the hatching of theſe Devices) ſafely
Daughter of that great and univerſal Mother, the and directly to Heaven, who can deny him the
Church of England; what reaſon can an Enemy honour of true Catholiciſin and Chriſtianity ? No
fhew you, why you ſhould repent you of ſuch a otherwiſe is it in whole Churches, whereof every
Parentage, and ſpit in the face of ſo gracious a believing Soul is an Abridgment; if any of them
Mother and Nurſe ? Nothing, it ſeems, is urged find juſt cauſe to refuſe ſome newly obtruded
to you, but her Age: It is a killing word with Opinions, which the reſt are ſet to maintain,
thoſe Romijh Impoſtors, Where was your Church whilſt in the mean time the Foundation remains
before Luther ? Than which, there was never any entire, this can be no ground to diſ-Church that
Plea more idle, more frivolous, when it falls under differing Company of Chriſtians, neither are they
a wife and judicious Diſcuffion : For conſider, I other from themſelves, upon this diverſity of Opi-
beſeech you, did we go about to lay the Founda- nion.
tions of a New Church, the Challenge were moſt But I hear what ſome Whiſperers ſay : It is the
juſt ; Primum verum was the old and ſure Rule of Determination of the Church, which makes what
Tertullian : We abhor new Churches, and new Points ſhe thinks fit, de fide, and fundamental.
Truths ; find ours either to be, or to be pretended Let me confidently ſay, This is the moſt dangerous
ſuch, and forſake us : But when all our claim, all Innovation that can fall into the Ears, Hearts,
our endeavour, is only the reforming and repairing Hands of Chriſtians: If the Church can make ano-
of an old Church, faulty in ſome mouldred ſtones, ther God, another Chriſt, another Heaven, other
and mil-daubed with ſome untempered and lately Prophets and Apoſtles, ſhe may alſo lay another
laid morter ; what a frenzy is this, to ask where Foundation ; but the old Rule of the choſen Veſſel,
that Church was, which we ſhow them ſenſibly whereon I ſecurely caſt my Soul, is,
thus repaired ? Had it not been before, how could
Fundamentum aliud ponere nemo poteft:
79
it have been capable of this Amendment ? and if
it be but reformed by us, it was formed before ; But, that you may perfectly diſcover the Fraud,
and having been fince deformed by their Errors, what Church is it, I beſeech you, to whom this
is only reſtored by us to the former Beauty. As Power is arrogated? and by whom is it uſurped ?
ſure as there is any Church, any Truth in the None but the Roman ; and what is that but a par-
World, this is the true and only State of this con- ticular Church? I ſpeak boldly, There was never
troverſy, the miſpriſion whereof hath been guilty ſo groſs a Gullery in the World as this : What In-
of the loſs of many thouſand Souls. To ſpeak tereft hath Rome in Heaven more than Conſtantinople,
plainly, it is only the groſs Abuſes, and palpable than Paris, then Prague, than Bafil, than London,
Innovation of the Church of Rome, which we have or any other City under Heaven? or what Privi-
parted from ; ſet theſe afide, they, and we, are, lege hath the Italian Church above the Greek, French,
and will be one Church ; let this be done, and if German, Engliſh? It is the Charge of the Apoſtle ;
their Cruelty and Uncharitableneſs would fever us, My Brethren, have not the Faith of God in reſpect of
our Unity of Faith and Chriſtian Love ſhall make Perſons
. I may, upon the fame Grounds, ſay, in
us one, in ſpight of Malice : If their mif-zealous reſpect of Places, the Locality of Truth, is the moſt
Importunity will needs ſo incorporate, thoſe which idle and childiſh Plea that ever was impoſed upon
we can convince for new Errors, as to make them wiſe Men: Away with this Foppery; the true
effential to the very Being of their Church, they Divinity of St. Peter was, and is, In every Nation,
are more injurious to themſelves, than their Ene- be that feareth God, and worketh righteouſneſs, is accepted
mies can be, we can but lament to ſee them guilty of him: The Climate makes no difference; and if
of their own Miſchief: For us, we have erred in more Reſpect have been anciently given to that
nothing but this, that we would not err : To de- See, than to others, it was the Sovereignty of the
monſtrate this in Particulars, were a tedious task; City which then drew on thoſe Honours to the
and that which I have already perform’d in that Church, which upon the very fame reaſon were
my Treatiſe of the Old Religion, may it pleaſe you no leſs tranſmitted to Conſtantinople : Set thoſe afide,
to let fall your eye upon that plain and moderate and what Holineſs can Tiber challenge above Rbine,
Diſcourſe, you ſhall confeſs this Truth made good, or Thames ? Let Fools be mocked with theſe Fan-
every parcel whereof I am ready to juſtifie againſt cies; but you, whom God hath endued with ſingu-
all Gainfayers. When theſe Men therefore ſhall lar judgment and underſtanding in all things, will
ask, where our Church was ; anſwer them boldly, eaſily reſent the Fraud ; and ſee, that there is no
Where it is: It is with Churches, as with thoſe more reaſon why the Engliſh Church ſhould con-
ſeveral Perſons whereof they conſiſt ; give me a form in Opinion to the Romißh, ( were the Do-
Man that having been Romißh for Opinion, is now crines equally indifferent) than the Roman Church
grown wiſer, and reformed; he hath ftill the ſame to the Engliſh: They are but the ſeveral Limbs of
Form or Eſſence, though not the ſame Errors; one large and univerſal Body; and if, in reſpect
he is the fame Man then, yea, I add, he is the of outward Order, there have been, or may be
fame Chriſtian that he was, whilſt he holds firmly acknowledg’d a Precedency, yet in regard of the
all thoſe Articles of Catholick Faith which are main Subſtance of Truth, we cannot admit of any
eſſential to Chriſtianity ; if he now find reaſon to dependance on any Church under Heaven: Here,
reject thoſe hideous Novelties of the Inerrability that which is the purer from Error and Corruption,
of a Man of Sin, of the new and monſtrous, but muſt take the Wall, maugre all the loud Throats
inviſible Incarnation of his Saviour, by charm of of acclaiming Paraſites ; yea, ſo far muſt we needs
a finful Prieſt, of marting of Sins, of Purgatory- be from pinning our Faith upon the Sleeve of Rome,
Flames, and the reſt of that upſtart rabble of the as that we cannot (without violence offered to our
.
OWA

566
Epiſtles upon different Subjects, &c.
ز
own Conſciences) but ſee and ſay, that there is yet whilft your Heart goes not with them, but
no particular Church on Earth, ſo branded by the abhorrs them, and ftrives againſt them, they may
Spirit of God, in the Scriptures, as Rome ; info- aflict you, they cannot hurt you : As Luther ſaid
much as the beſt Abettors, and deareft Fautors of in the like Caſe ; Birds may fly over our Heads
that See, are glad to plead, that Rome is St. Peter's, whether we will or no, but they cannot neſtle in
and St. John's Babylon. We bleſs God for ſtanding on our Hair unleſs we permit them. Take heart
our own feet, and thoſe feet of ours ſtand upon the therefore to your ſelf, and be not too much de-
infallible Grounds of the Prophets and Apoſtles, jected with the wicked Solicitations of a known
of Primitive Creeds, Councils, Fathers; and there- Enemy : For the redreſs whereof, (as I have not
fore we can no more deceive you, than they can been unacquainted with the like cauſes of Com-
deceive us.
plaints) let me preſcribe you a double-Remedy;
The Cenſure that the Enemies of our Church Reſolution, and Prayer.
caft upon it, is not untruth, but defect ; they dare In the firſt place, Take up ſtrong Reſolutions,
not but grant what we ſay is true, but they blame not to give heed or ear to theſe unreaſonable Mo
us for not ſaying all is true which they ſay; now tions ; reſolve rather to ſcorn and contemn them
that which we ſay, was enough to ſerve thoſe upon their firſt intimation, as not worthy of a par-
ancient Chriſtians which lived before thoſe lately- ticular Anſwer : For certainly, holding chat with
deviſed Additions, the refuſal whereof is made them and fad Agitations, and arguing of them,
heinous and deadly to us : How ſafe, how happy as thoughts meet to receive a Satisfaction, draws
is this erring? Let my Soul be with thoſe bleffed on their more troubleſom Importunity ; whereas
Martyrs, Confeffors, Fathers, Chriſtians which if they were ſlighted, and diſdainfully turn'd off
never lived to hear of thoſe new Articles of the upon their firſt glympſe, they would go away
new Roman Faith, and I dare ſay, you will not aſhamed. Whenfoever therefore any ſuch Sug-
wiſh yours any other where ; there can be no dan- geſtions offer themſelves unto you, think with
ger in old Truths, there can be nothing but dan- your ſelf ; I know whence this comes
, it is Satan's;
ger in new Obtruſions. But I find how apt my let him take it whoſe it is, I will not meddle with
Pen is to over-run the bounds of a Letter; my zeal it; fay but in your Saviour's words, Avoid, Satan ;
of your ſafety carries me into this length; the Er- and divert your thoughts to ſome holy and profi-
rors into which theſe Seducers would lead you table ſubject, and theſe Temptations will, by God's
are deadly, eſpecially upon a Revolt ; your very Grace, foon vaniſh.
Ingenuity, I hope, (beſides Grace) will ſuggeſt In the ſecond place, Apply your ſelf to the Re-
better things to you: Hold that which you have, medy of that Chofen-Veffel, who when he was
that no Man take your Crown: My Soul for buffered by the Meſſenger of Satan, had recourſe
yours you go right; ſo ſure as there is a Heaven, to the Throne of Grace, and befought God thrice,
this Way will lead you thither, go on confidently (that is, frequently) that he might depart away
and chearfully in it, let me never be happy, if you from him: Whenfoever you ſhall be thus troubled,
be not: You will pardon my holy Importunity, do you, by a ſudden Ejaculation, raiſe up your
which ſhall be ever feconded with my hearty Heart to God, and beſeech him to rebuke that
Prayers to the God of Truth, that he will ſtabliſh Evil-one, and do not ſo much care to anſwer the
your Heart in that Eternal Truth of his Goſpel Temptation, as to implore the Aid of him, who
which you have received, and both work and can take off the Tempter at pleaſure, who hath an
crown your happy Perſeverance ; ſuch ſhall be Hook in the Noftrills of that Leviathan. Certainly
the fervent Apprecations of,
thoſe evil Thoughts cannot be more ſwift-wing'd
than our Prayers may be, nor ſo prevalent to our
In Your much devoted Friend,
Vexation as our Prayers ſhall be for our Reſcue.
Bonavign 1709 Jof. Exon. Be therefore fervent and aſſidious in them, and
31
my Soul for yours the Enemy ſhall have no power
to harm you. As for your doubt of receiving the
EPIS T. LIX.
bleſſed Sacrament, becauſe of theſe miſconceived
Blaſphemies, it falls alone, by what I have already
An Anſwer to an unknown Gomplainant, concerning the faid; the Blaſphemies (if they were ſuch) are
1 frequent injecting of Temptations.
Satan's, not your's ; why ſhould you not do your
HE Cafe whereof you complain, is not ſelf good, becauſe he would do you a miſchief:
more worthy of Secrecy than of Pity; and In God's Name go on to defie that Evil-one, and
yet, in true judgment, not ſo heinous as you con let him take his wickedneſs to himſelf
, and do you
ceive it: Evil Motions are caſt into you, which go with chearfulneſs and good courage to that
yet you entertain not with conſent : Let me aſſure Holy Table, as there and thence expe&ing to re-
you, theſe are not your Sins, but his that injects ceive new ſtrength againſt all his affaults : Neither
them: You may be (as you are) troubled with doubt I but that our good God will ſo bleſs unto
their Importunity; but you are not tainted with you this Inſtitution of his own, together with your
their evil, whilft you diſlike and hate them, and Prayers and Reſolutions, that you ſhall be ſoon
are grieved with their Suggeſtion : That bold and and fully freed from theſe hateful Gueſts, and
fubtle Enemy of ours durft caſt Temptations into comfortably enjoy him and your ſelf; which I
the Son of God himfelf, in whom yet he could find ſhall alſo gladly ſecond with my Prayers for you
nothing. It were woe with us, if leud Motions (though unknown) as who
(though repelled) fhould be imputed unto us;
EXON.
is only our Conſent, that brings them home to
Your truly Compaſſionate
April 14.
vus, and makes them our Sins : Were then theſe
1630. and Well-wiſhing Friend in Chrift,
Thoughts (as you ſuppoſe them) Blaſphemies;
Jof. Exon.
275
ΤΗ
am,
it

Epiſtles upon different Subjects, &c.
557
و
guilty ; who have at once firin Fore-heads and foul
Boſoms; vaunting therefore of their Innocence
EPIS T. XL.
becauſe they can have no Accufers ; like wicked
Harlots, who, becauſe they were deliver'd without
Being a Conſolatory Diſcourſe to one under Cenfure
a Midwife, and have made away their ſtoln Birth,
of the Law.
go current ſtill for Maids. Nothing can be more
miſerable than a Sinner's Profperity: This argues
SIR,
him bound over, in God's juſt Decree, to an Ever-
IT
T is not for me to examine the Grounds of laſting Vengeance ; Wo be to them that laugh here,
your Affliction; which, as they ſhall come for they ſhall weep and gnaſh. Happy is that Shame
to be ſcann’d by greater Judgments, fo in the that ſhall end in Glory.
mean time have doubtleſs receiv'd both a Verdict And if the Wiſdom of that Juſt Judge of the
and Sentence from your own Heart : And, if this world fhall think fit to ftrip you of your worldly
A& were in my Power, I can much better fuffer Wealth, and outward Eſtate, acknowledge hís
with my Friend than judge him. But, however Mercy, and your Gain in this Lofs: He ſaw this
either partial or rigorous the Conceits of others Camel's Bunch kept you out of the Needle's Eye ;
may be, be ſure, I beſeech you, that you receive he ſaw theſe Bells too heavy for that high Flight to
from your own Boſom a free and juſt Doom on which he intended you': Now ſhall you begin to
all your Actions : After all the Cenſures of others, be truly rich, when you can enjoy the Poffeffor
thence muſt proceed either your Peace or Tor- of Heaven and Earth; when theſe baſe Rivals are
But what do I undertake to teach him fhut out of doors, God ſhall have your whole
that is already in the School of God, and, under Heart ; who were not himſelf, if he were not
that Divine Ferule, hath learn'd more than by all All-ſufficient.
the Theorical Counſels of Proſperity : Surely 1
Neither let it lie too heavy upon your Heart, that
cannot but profeſs, That I know not whether I your hopeful Sons ſhall inherit nothing from you but
were more forry for the Deſert of your Durance, Shame and Diſhonour ; Why are you injurious to
or glad of ſuch fruit thereof as mine Eyes and Ears your ſelf, and thoſe you love? your Repentance
witneſs’d from you. But one Sabbaoth is paft hall feoff upon them more Bleſſings than your Sin
fince my Meditations were occaſion’d to fix them- hath loſt : Let Pofterity fay they were the Sons of
ſelves upon the Gain which God's Children make a penitent Father : This Stain is waſh'd off with
of their Sins, the Practice whereof I rejoyc'd to your Tears and their Virtue : And for their Pro-
fee concur in you with my Speculation ; and, in- viſion, (if the worſt fall) The Earth is the Lord's,
deed, it is one of the Wonders of God's Mercy and the Fulneſs thereof ; imagine them born to no-
and Providence, that thoſe Wounds wherewith thing : We that are more rich in Children than
Satan hopes to kill the Soul, thro' the wiſe and Eſtate, hope well of thoſe Veſſels whom we can
gracious Ordination of God, ſerve to heal it. put forth well rigg'd, and well ballaſt'd, tho' not
We faint Soldiers ſhould never fight ſo valiantly, wealthy laden : How ſenſibly do you now find that
if it were not for the Indignation at our Foil. There Wealth doth not conſiſt in getting much, but well;
are Corruptions that may lurk ſecretly in a Cor- and that Contentment doth not lie in the Coffer,
ner of the Soul, unknown, unſeen, till the Shame but in the Breaſt ; laſtly, that all Treaſures are
of a notorious Evil ſends us to ſearch and ranſack: Drofs to a good Conſcience.
If but a Spot light upon our Cloak, we regard it For your ſelf; if you be pent up within Four
nor ; but if, thro' our Neglect, or the Violence of Walls, and barr’d both of Sun and Me, make
a Blaſt, it fall into the Mire, then we waſh and God yours, and you cannot complain of Reſtraint
ſcoure it.
or Solitude : No Priſon is too ſtrait for his Pre-
As we uſe therefore to ſay there cannot be bet- fence; Heaven itſelf would be a Priſon without
ter Phyfick to a cholerick Body than a ſeaſonable him: Your ſerious Repentance may win that so-
Ague, fo may I ſafely ſay there can be nothing ſo ciety which makes the very Angels bleſſed. This is
advantageous to a ſecure Heart, as to be Sin-fick; the way to make him your Comforter, your Com-
for hereby he who before fell in over-pleaſing panion, in whoſe Preſence is the Fulneſs of Joy.
himſelf, begins to diſpleaſe himſelf at his Fall: Fire In ſhort, Let your Thoughts be altogether ſuch
never aſcends ſo high as when it is beaten back as may beſeem a Man not unwillingly wean'd from
with a cool Blaſt: Water that runs in a ſmooth Le- this World, and careful only to ſpeed happily in
vel, with an inſenſible Declination, (tho'an heavy another : We, your poor Friends, can anlwer the
Body) yet if it fall low it riſes high again : Much kind Reſpees of your Proſperity no otherwiſe
forgiven cauſeth much Love; neither had the Pe- than with our Prayers for the beſt Uſe of your
nitent made an Ewer of her Eyes, and a Towel of Affliction; which ſhall not be wanting from your
her Hair, for Chriſt's Feet, if he had not found true and ſorrowful Well-wiſher,
her ſelf more faulty than her Neighbours : Had
7. H.
not Peter thrice denyd, he had not been graced
with that three-fold Queſtion of his Saviour's
Love : It is an harſh, but a true Word, God's
EPIS T. LXI.
Children have cauſe to bleſs him for nothing more Pleading for the Obſervation of the Feaſts of Chriſt's Na-
than their Sins : If that Al-wiſe Providence have
tivity; and, in that, for the other Feafts and Faſts of
thought good to raiſe up even your forgotten the Church.
Sins in your Face, to ſhame you before Men, there
cannot be a greater Argument of his Mercy: T cannot but be a great Grief to any wiſe and
This Bluſhing ſhall avoid Eternal Confufion. En moderate Chriſtian, to ſee zealous and well-
vy not at the Felicity of the cloſely, or gloriouſly, meaning Souls carry'd away after the giddy Hu-
IT
mous

568
Epiſtles upon different Subjects, &c.
mour of their new Teachers, to a Contempt of all | Almighty Creator and Deliverer, yer ordain'd
Holy and Reverend Antiquity, and to an eager One Day in Seven for the more ſpecial Recogni-
Affectation of novel Fancies, even whilſt they cry tion of theſe marvellous Works ; as well knowing
cut moſt bitterly againſt Innovations : When the how apt we are to forget thoſe Duties where with
Practice and Judgment of the whole Chriſtian we are only charg’d in common, without the De-
World, ever from the Days of the bleſſed Apoſtles fignment of a particular Rememoration. Beſides, che
to this preſent Age, is pleaded for any Form of Go-fame Reaſon will hold proportionably againſt any
vernment or laudable Obſervation, they are ftrait Monthly or Annual Celebration whatſoever: The
taught, That old things are paſsd, and that all things Jeays fhould have been much to biame, if they
are become new ; making their word good by lo had not Every Day thankfully remembred the
new and unheard-of an Interpretation of Scripture; great Deliverance which God wrought for them
whereby they may as juftly argue the introducing from the bloody Deſign of cruel Haman, yet it was
of a new Church, a new Goſpel, a new Religion, thought requiſite (if not neceſſary) that there
with the annulling of the old: And, that they ſhould be Two Special Days of Purim ſet-apart for
may not want an all-ſufficient Patronage of their the Anniverſary Memorial of that wonderful Prefer-
fond Conceit , our Bleſſed Saviour himſelf is vation: The like may be ſaid for the Engliſh Purim,
brought in, who, in his Sermon on the Mount, of our November ; it is well if, beſides the general
contrould the Antiquity of the Pharifaical Gloffes tie of our Thankfulneſs
, a preciſe Day, ordain’d
of the Law; Ye bave heard that it was ſaid by them of by Authority, can enough quicken our unthank-
old, thus, and thus, but I ſay unto you, &c. as if the ful Dulneſs to give God his own for ſo great a
Son of God, in checking the upitart Antiquity of Mercy : Shall we fay now, it is the work of the
a miſ-grounded and unreaſonable Tradition, meant Year, what needs a Day As therefore no Day
to condemn the truly-ancient and commendable hould pafs over our Head without a grateful AC-
Cuſtoms of the whole Chriſtian Church ; which knowledgement of the great Myſtery of God In-
all fober and judicious Chriftians are wont to look carnate; fo, withal, the Wiſdom of the Primitive
upon with meet Reſpect and Reverence : And Church (no doubt, by the Direction of the Holy
certainly whoſoever ſhall have ſet down this Refo-Ghoſt) hath pitch'd upon One ſpecial Day, where-
lution with himſelf, to flight either thoſe Inſtitu- in we ſhould entirely devote our Thoughts to the
tions or Practices which are deriv'd to us from the Meditation of this work, which the Angels of
Primitive Times, and have ever ſince been enter- Heaven cannot enough admire.
tain'd by the whole Church of Chriſt upon Earth, But you are told, That perhaps we miſs of the
that Man hath laid a fufficient Foundation of Day, ſince the Seaſon is litigious, uncertain, un-
Schiſm and dangerous Singularity; and doth that known, and, in likelihood, other than our Des
which the moſt eminent of the Fathers, St. Augu-cember ; and that it is purpoſely not reveald, that
ftine, chargeth with no leſs than moſt infolent it may not be kept. As to the firft, I deny not
Madneſs: For me, and my friend, God give us that the juſt Day is not certainly known: The
Grace to take the Advice which our Saviour gives great Saviour of the World, that would have his
to his Spouſe, to go forth by the Footſteps of the Flock, Second Coming without Obſervation going be-
and to feed our Kids beſide the Shepherds Tents, (Cant. 1. fore it, would have his Firſt Coming without Ob-
8.) and to walk in the fure' Paths of uncorrupt fervation following it; he meant to come down
Antiquity. For the Celebration of the Solemn without Noiſe, without a recorded Notice : Even
Feafts of our Saviour's Nativity, Reſurrection, in the Second Hundred (fo ancient we are ſure
Aſcenſion, and the Coming down of the Holy this Feſtivity is) there was queſtion, and different
Ghoſt, which, you ſay, is cry'd down by your Opinions of the Seaſon; the juſt Knowledge and
zealous Lecturer, one would think there ſhould be Determination whereof, matters nothing at all to
Reaſon enough in thoſe wonderful and unſpeaka- the Duty of our Celebration : Moft ſure we are
ble Benefits, which thoſe Days ſerve to comme that ſuch a Day there was ; and no leſs fure that
morate unto us ; for, to inſtance in the late Feaſt it was the happieſt Day that ever look'd forth into
of the Nativity, when the Angel brought the the World: It is all one to us whether this Day or
News of that bleſſed Birth to the Fewiſh Shep-that ; we content our felves with this, that it hath
herds, Behold, faith he, I bring you good Tidings of pleas'd the Church for many Hundred Years to
great Foy, which fhall be to all People ; for unto you is ordain this Day for the Commemoration of that
born this Day a Saviour. If then the Report of tranſcendent Bleſſing : What care we to ſtand up-
this Bleſſing were the beſt Tidings of the greateſt on thoſe Twelve Hours that made up the artificial
Joy that ever was, or ever could be poſſibly, in- Day wherein this wonderful Work was wrought ?
cident to Mankind, why ſhould not the Comme- which, we are fure, cannot but be much chang’d
moration thereof be anſwerable? Where we con- by ſo many Intercalations : So long and conſtant a
ceive the greateſt Joy, what ſhould hinder us to Practice of the Chriſtian Church, upon fo holy
expreſs it in a joyful Feſtivity ?
Grounds, is no leſs Warrant to us than if an An-
But you are taught to ſay, The Day conferr'd gel from Heaven ſhould have reveal’d unto us the
nothing to the Bleſſing, that Every Day we ſhould, juft Hour of this bleſſed Nativity.
with equal Thankfulneſs, remember this ineſtima As to the Second, Surely whoſoever ſhall tell
ble Benefit of the Incarnation of the Son of God, you, That God did purpoſely hide this Day from
ſo as a Set Anniverſary Day is altogether needleſs
. us, that it might eſcape a Celebration, as he con-
Know then, and conſider, that the All-wiſe God, ceal'd the Burial of Moſes, to avoid the Danger of
who knew it fit that his people ſhould Every Day an idolatrous Adoration, makes himſelf a preſum-
think of the great Work of the Creation, and of ptuous Commenter upon the Actions of the Al-
the miraculous Deliverance out of the Agyptian mighty. Where did God tell him fo? or, What
Servitude, and ſhould Daily give Honour to the Revelation can he pretend for ſo bold an Affer-
tion?

Epiſtles upon different Subjects, &c.
569
tion? If this were the Matter, why then did not the reaſon, what Scripture he finds to forbid it ? For
fame God, with equal caution, conceal the Day if it be unlawful to be done, which is not in God's
of the Paſſion, Reſurrection, Aſcenſion of our Word commanded, then much rather that which
Bleſſed Saviour, and of the Deſcent of the Holy- is not there forbidden, cannot be unlawful to be
Ghoſt ? the Obſervation of all which Days, is with done ; general Grounds of Edification, Decency,
no leſs vehemence, and upon the ſame danger, Expedience, peaceable conformity to the Injun-
cried down by theſe ſcrupulous Perſons. Either ctions of our Spiritual Governors, are in theſe
therefore let him ſay, that God would have theſe Caſes more than enough to build our Practice
other Feaft-Days obſerved, becauſe he would have upon. If it be replied, that we are enjoined
them known to the World; or yield that he did not Six Days to labour, and forbidden to obſerve Days
therefore conceal the Day of the Nativity of Chriſt, and Times, (as being a part of the Jewiſh Peda-
becauſe he would not have it obſerved.
gogue, two common Pretences wherewith the
But you hear it ſaid, There is Popery and Eyes of the ignorant are wont to be bleared)
Superſtition in keeping that Day. Tell thoſe that know that for the firſt, it is not ſo much Precep-
fuggeft fo, That they caſt a foul Slander upon tive as Permiſſive ; neither was it the Intention of
the Saints of God in the Primitive Times, upon the Almighty to interſperſe the Command of
the holy and learned Fathers of the Church who Humane Affairs in the firſt Table of his Royal
preached, and wrote for, and kept the Feaſt of Law, wherein Himſelf and his Service is imme-
Chriſt's Nativity with ſacred Solemnity, many diately concerned : In ſuch like Expreſſions,may
hundred Years before Popery was hatch'd ; and and ſhalt are equivalent, and promiſcuouſly uſed;
that they little know what wrong they do to Re- that Inſtance is clear and pregnant, Gen. 2. 16. The
ligion and themſelves, and what honour they put Lord (faith the Text) commanded the Man, Saying,
upon that Superſtition which they profeſs to Eating, thou ſhalt eat of every Tree in the Garden;
deteſt, in aſcribing that to Popery, which was which our laſt Verſion renders well to the ſenſe
the meer Act of holy and devout Chriſtianity. Thou may ſt freely eat of every Tree in the Garden : And
But to colour this Plea, you are taught, that if the Charge in that Fourth Commandment were
the Myſtery of Iniquity began early to work, abſolute and peremptory, what Humane Authority
even in the very Apoftolick Times, and that Anti- could diſpenſe with thoſe large ſhreds of Time
chriſt did ſecretly put in his Claw, before his which are uſually cut out of the Six Days for
whole Body appeared.
ſacred Occaſions ? What Warrant could we have
Surely there is fingular Uſe wont to be made to intermit our Work for a Daily Lecture, or a
of this Shift, by thoſe which would avoid the Monthly Faſt, or for an Anniverſary Fifth of No-
countenance of all Primitive Authority to any vember ? And if notwithſtanding this Command
diſpleaſing (however lawful and laudable) Inſti- of God, it be allowed to be in the Power of Man,
tutions and Practices: So the Anabaptiſt tells whether Soveraign (as Conſtantine appropriated it)
us, that the Baptizing of Children, is one of the or Spiritual, to ordain the ſetting a-part of ſome
timely workings of the Myſtery of Iniquity : So ſet-parcels of Time to holy Ules, why ſhould it
the blaſphemous Nearrians of our time tell us, that be ſtuck at in the requiring and obſerving the
the Myſtery of the bleſſed Trinity of Perſons in pious and uſeful Celebrity of this Feſtival ?
the Unity of One Godhead, is but an ancient De As for that other Suggeſtion of the Apoſtle's
vice of Antichriſt working under-hand before his taxation of obſerving Days and Times, any one
formal Exhibition. Every Sect is apt to make this that hath but half an eye, may ſee that it hath
Challenge ; and therefore it behoves us wiſely reſpect to thoſe Judaical Holy-days which were
to diſtinguiſh betwixt thoſe things which Men did part of the Ceremonial-Law, now long ſince out
as good Chriſtians, and thoſe which they did as of date; as being of typical Signification, an
engaged to their own private or to the more com Shadows of Things to come.
mon Intereſt of others. What Advantage can Should we therefore go about to revive thoſe
we conceive it might be to Antichriſt, that Chriſt Jewiſh-Feaſts, or did we erect any new Day to an
ſhould have a Day celebrated to the Memory of eſſential part of the Worſhip of God, or place
his bleſſed Birth; and that devout Chriſtians Holineſs in it, as ſuch we ſhould juſtly incur that
ſhould meet together in their holy Aſſemblies to Blame which the Apoſtle caſts upon the Galatian
praiſe God for the Benefit of that happy Incarna- and Coloffian Falſe-Teachers.
tion ? And what other Effect could be expected But to wreſt this forbiddance to a Chriſtian
from ſo religious a Work, but Glory to God, and Solemnity, which is meerly commemorative of a
Edification to Men: Who can ſuppoſe that the Bleſſing received, without any Prefiguration of
Enemy of Chriſt ſhould gain by the Honour done Things to come, without any Opinion of Holi-
to Chrift? Away therefore with this groundleſsneſs annexed to the Day, is no other than inju-
Imagination, and let us be ſo Popiſh, fo Super- rious Violence.
ftitious as thoſe holy Fathers and Doctors of the Upon all this which hath been ſaid, and upon
Primitive Church, famous for Learning and Piety, a ſerious weighing of whatever may be further
who lived and died devout Obſervers of this Chri- alledged to the contrary,I dare confidently affirm;
ſtian Feſtival.
that there is no juft Reaſon why good Chriſtians
But you are bidden to ask what Warrant we ſhould not with all godly Cheerfulneſs obſerve
find in the Word of God (which is to be the Rule this, which that Holy Father ſtiled the Metropolis
of all our Actions) for the folemn keeping of this of all Feaſts : To which I add, That thoſe which
Day ? In anſwer, you may, if you pleaſe, tell | by their Example and Do&trine flight this Day,
that Queſtioniſt, that to argue from Scripture cauſing their People to diſhonour it with their
negatively in things of this nature, is ſomewhat worſt Cloaths, with Shops open, with ſervile
untheological : Ask you him again with better Works, ftand guilty before God of an high and
CCCCCC
finful

570
Epiſtles upon different Subjects, &c.
.
ſinful contempt of that lawful Authority under thouſand Chriſtians, which were met to celebrate
which they live; foraſmuch as by the Statutes of our the Feaſt of this bleſſed Nativity in the large
Land, made by the full Concurrence of King and Church of Nicomedia, were made an Holocauſt, and
State, this Day is commanded to be kept holy by burnt, together with that goodly Fabrick, to
all Engliſh Subjects; and this Power is backed by Aſhes, on thar Day.
the Charge of God, Submit your ſelves to every Or Lo, fo great a Multitude as Twenty thoufand
dinance of Man for the Lord's ſake.
Chriſtians, of all Ages, of both Sexes, had not
If now, after all this, I ſhould let my Pen loofe thus met together in a time of fo mortal a Danger,
to the fuffragant Teſtimonies whether of Anti- to celebrate this Feaſt, if the holy zeal of their
quity, or of modern Divines, and reformed Duty had not told them they ought to keep that
Churches, I ſhould try your Patience, and in-Day which theſe Novellers teach us to con-
ſtead of a Letter, fend you a Volume : Let it temn.
fuffice, that ever ſince the ſecond hundred Year Now let theſe bold Men fee of how contrary a
after Chrift, this Feaſt hath, without contradi- diſpoſition they are to theſe bleſſed Martyrs, which
&ion, obtained in the Church of God, and hath as this Day ſent up their Souls (like to Manoab's
received many noble Elogies, and paſſionate In- Angel) to Heaven in thoſe Flames.
forcements, from the learned and holy Fathers of After thus much ſaid, (I fhould be glad to know
the Church ; amongſt the reſt, that of Gregory Na- (ſince Reaſon there can be none) what Autho-
zianzen is ſo remarkable that I may not omit it; rity induces theſe Gainſayers to oppoſe ſo an-
as that which ſets forth the exceſs of joyful Reſpect cient and received a Cuftom in the Church of
wherewith the ancient Chriſtians were wont to God; you tell me of a double-Teſtimony cited
keep this Day.
to this Purpoſe, the one of Socrates the Hiſtorian,
Let us (faith he) celebrate this Feaſt, not in a which I ſuppoſe is fercht out of his sth Book of
panegyrical but divine, not in a worldly but Eccleſiaſtical Story, chap. 21. where, upon occa-
ſuperſecular manner ; not regarding fion of the Feaſt of Eaſter, he paſſeth his judgment
In his Oration ſo much our felves or ours, as the upon the indifferent Nature of all thoſe ancient
upon the Day Worſhip of Chriſt, &c. And how Feaſts which were of uſe in the Primitive Times;
ty of Chrift.
ſhall we effect this Not by crowning lhewing, that the Apoſtles never meant to make
our Doors with Garlands, nor by any Law for the keeping of Feſtival-Days, nor
leading of Dances, nor adorning our Streets; impoſed any Mulet upon the not keeping them,
not by feeding our Eyes, not by delighting our but left Men to the free Obſervation thereof.
Ears with Songs, not by effeminating our Smell For anſwer whereunto, I do not tell you that
with Perfumes
, not with humouring our Taſte this Author is wont to be impeached of Nova-
with Dainties, not with pleaſing our Touch, not tianiſm, and therefore may ſeem fit to yield Pa-
with filken and coſtly Cloaths, &c. not with the tronage to ſuch a Client ; I rather ſay, that (take
ſparkling of Jewels, not with the luftre of Gold, him at the worſt) he is no Enemy to our Opinion,
not with the artifice of counterfeit Colours, &c. or Practice ; we agree with him, that the Apoſtles
let us leave theſe things to Pagans for their would have Men free from the Servitude of the
Pomps, &c. But we, who adore the Word of Jewiſh Obſervation of Days; that they enacted
the Father, if we think fit to affect Delicacies, let no Law for fet-Feſtivals, but left Perſons and
us feed our felves with the Dainties of the Law of Places fo to their liberty in theſe Caſes, that none
God, and with thoſe Diſcourſes eſpecially which ſhould impoſe a neceſſity upon other this were
are fitting for this preſent Feſtival. So that learned to be preſſed upon a Victor Biſhop of Rome, who
eloquent Father, to his Auditors of Conſtantinople
. violently obtruded a Day for the Celebration of
Whereto let me (if you pleaſe ) have leave to Eafter upon all Churches, (fuppoſing in the mean
add one or two practical Inſtances : One ſhall be, of while, an Eaſter univerſally kept of all Chriſtians,
the good Emperor Theodoſius, lying now for eight though not on the ſame Day) this makes nothing
Months under the ſevere Cenfure of Biſhop Am- againſt us, who place no Holineſs in the very
broſe; when the Feaſt of the Nativity drew near, Hours, nor plead any Apoftolical Injunction for
what Moan did that religious Prince make to his Days, nor tie any Perſon or Church' to our ſtrict
Courriers, that he was by that refolute Biſhop Calendar, but only hold it fit, out of our Obe-
ſhut out (for his Blood-guiltineſs) for partaking dience to the Laws both of our Church and
with the Affembly in that holy Ser- Kingdom, to continue a joyful Celebration of
Hiftor. Tripar- vice ; and what importunate Means a Memorial-Day, to the Honour of our Bleſſed
titæ. 1.9.c:30. did he make for his Admiſſion ! Had Saviour.
that gracious Emperor been of the Diet But that other Authority, which you tell me
of theſe new Divines, he would have flighted that was urged to this Purpoſe, I confeſs, doth not
Repulſe, and gladly taken this occaſion of ab- a little amaze me ; it was
, you ſay, of King James
fence from that ſuperſtitious Solemnity; or had our learned Sovereign of late and bleſſed Memory,
one of theſe grave Monitors been at his elbow, whoſe Teſtimony was brought in before the cre-
he might have ſaved that pious Prince the expence dulous People, (not without the juſt Applauſe of
of many Sighs and Tears which now he beſtowed a Solomon-like Wiſdom) as crying down theſe
upon his abſtention from that dearly-affected De- Feſtivals, and in a certain Speech of his applaud-
votion.
ing the Purity of the Church of Scotland above
The other ſhall be an Hiſtory of as much note that of Geneva, for that it obſerved not the Com-
as horrour; too clear a Proof of the mon Feafts of Chriſt's Nacivity, and Reſur-
Nicephor. 1. 7. ancient Celebration of this Feſtival : rection, &c. Is it poſſible that any Mouth could
It was under the Tyranny of Diocle- name that wife and good King in ſuch a Cauſe,
fian, and his Co-partner Maximinus, that Twenty- whom all the World knows to have been as
zealous
6.6.

Epiſtles upon different Subjects, &c.
571
five Articles
of Perth.
T
not ſo
zealous a Patron of thoſe Feſtivals, as any lived
upon Earth ? and if he did let fall any fuch Speech To Mr. Struther, one of the Preachers
before he had any Down upon his Chin, and
whilft he was under the Ferule, what Candour is
of Edinburgh :
it to produce it now, to the contradiction of his
better Experience, and ripeſt Judgment ? Nay, is
it not famouſly known, that it was one of the
EPIS T. LXII.
main Errands of his Journey into his Native King-In Vindication of the Solemn Feſtivities of the Church ;
dom of Scotland, to reduce that Church unto a Of the Private Uſe of either Sacrament ; Of Geni-
Conformity to the reſt of the Churches of Chri culation at the Euchariſt ; And of Confirmation by
ſtendom, in the Obſervation of theſe Solemn-
Biſhops.
Days ? And to this purpoſe, was it not
One of the
one of the main Buſineſſes which he THE Haſte of your Letters (my Reverend
ſet on-work in the Aſſembly at Perth, and Worthy Mr. Struther) was
and wherein he employed the ſervice great, as their Welcome, which they might well
of his worthy Chaplain Dr. Young, Dean of Win-challenge for your Name, but more for that Love
cheffer, to recall and re-eſtabliſh theſe Feſtivals. and Confidence which they imported ; thus muſt
And accordingly, in purſuance of His Ma- our Friendſhip be fed, that it may neither feel
jeſty's earneſt deſire this way, was it not enacted Death nor Age.
in that Aſſembly, that the ſaid Feaſts ſhould be The Subſtance of your Letter was partly Rela-
duly kept? Doubtleſs it was, and that not with-tion, and partly Requeſt : For the firſt ; Rumour
out much wiſe Care, and holy Caution; which had in part prevented you, and brought to my
Act, becauſe it cannot be had every-where, and is ears thoſe Srirs, which happened after my de-
well worthy of your notice, and that which clears parture ; and namely, together with that impe-
the Point in hand, I have thought good here to tuous Proteftation, ſome rude Deportment of ill-
inſert; the Tenour of it therefore is this: govern'd Spirits towards His Majeſty. Alas! (my
“ As we abhor the ſuperſtitious Obſervation dear Brother,) this is not an Uſage for Kings,
“ of Feſtival-Days by the Papiſts, and deteft all they are the Nurſes of the Church; if the Child
licentious and prophane Abuſe thereof by the fall fall to ſcratching and biting the Breaſt, what
" Common-ſort of Profeffors; ſo we think that can it expect but Stripes and Hunger ? Your
" the ineſtimable Benefits received from God, by Letter profeſſes, that His Majeſty ſent you away
e our Lord Jeſus-Chriſt his Birth, Paffion, Refur- in Peace and Joy; and why would any of thoſe
rection, Aſcenſion, and ſending down of the rough-hewn Zealots ſend him away in Diſcon-
Holy-Ghoſt, was commendably and godly re- tentment ? But this was (I know ) much againſt
« membred at certain particular Days and Times your heart, whoſe often Proteſtations aſſured me
by the whole Church of the World, and may of your wiſe Moderation in theſe things. How
• be alſo now; Therefore the Aſſembly Or- earneſtly have you profeſſed to me, that if you
“ dains, That every Miniſter ſhall upon theſe were in the Church of England, (ſuch was your indif-
Days have the Commemoration of the foreſaid ferency in theſe indifferent Matters) you would
" ineſtimable Benefits, and make choice of ſeveral make no ſcruple
of her Ceremonies ? Yea, how
«« and pertinent Texts of Scripture, and frame ſharp hath your Cenfure been of thoſe Refractaries
“ their Doctrine and Exhortation thereto, and amongſt us, that would forego their Stations, ra-
" rebuke all ſuperſtitious Obſervation, and licen-ther than yield to theſe harmleſs Impofitions ? So
66 tious Profanation thereof.
much the more therefore do I marvel how any
I could (if it were needful) give you other Delator could get any Ground from you, whereon
Proofs of King James's Zeal for theſe Days; but to place an Accuſation in this kind ! But this, and
what ſhould I ſpend Time in proving there is a the reſt of thoſe hiſtorical Paſſages, being only
Sun in the Heaven, and Light in that Sun? The concerning things paſt, have their end in my
Name of that great King ſuffereth for his exceſs notice ; let me rather turn my Pen to that part
this way. Shortly then ; the Church of God, his which calleth for my Advice, which, for your
Anointed, Law, Antiquity, Reaſon, are for us in fake I could well wiſh were worthy to be held
this Point, and I doubt not but you will gladly ſuch, as that yourſelf and your Collegues might
be on their fide : Away with all Innovations, and find cauſe to reſt in it; howſoever, it ſhall be
frivolous Quarrels; we were divided enough be- honeſt and hearty, and no other than I would,
before, and little needed any new Rents. The in the preſence of God, give to my own Soul!
God of Peace quiet all theſe Diſtempers, and Matters (you think ) will not ſtand long at this
unite our Hearts one to another, and all to Point, but will come on further, and preſs you to
Himſelf.
a Reſolution ! What is to be done? will you hear
Farewell in the Lord.
me counſelling as a Friend, as a Brother? Since
you foreſee this, meet them in the way, with a
reſolution to entertain them, and perſwade o-
FOTO
Toda on yleenthers. There are five Points in queſtion : The
could
wind 62 Solemn Feſtivities: The Private Uſe of either
Sacrament : Geniculation at the Euchariſt : Con-
Libe
finitie
bort bars firmation by Biſhops. For theſe, there may be
nyana ) stories too 7110, ott 13 a double-Plea inſinuated (by way of compariſon)
Todostly
work in your Letters ; Expedience in the Things them-
MES
Sodo
ob va birſelves ; Authority in the Commander : Some
in asemot doanle dit things are therefore to be done, becauſe they are
CCCCCC 2
com-

572
Epiſtles upon different Subjects, &c.
commanded; ſome others are therefore command- World, as the World from it; yer, in the mean
ed, becauſe they are to be done; Obedience time, the Sacred Affairs of God have been ever
pleads for the one, Juſtice for the other: If I ſhall acknowledgʻd to have one common faſhion of
leave theſe in the firſt Rank, I ſhall ſatisfy ; but if Performance, in thoſe Points eſpecially wherein
in the ſecond, I ſhall ſupererrogate; which, if I hath been an univerſal Agreement; every Face
do not, I ſhall fail of my Hopes.
hath his own Favour, his own Lines, diftin&t from
Let me profeſs to you ſeriouſly, I did never ſo all others, yet is there a certain common Habitude
bufily and intentively ſtudy theſe Ritual Matters, of Countenance, and Diſpoſition of the Forehead,
as I have done ſince your Letters calld me unto Eyes, Cheeks, Lips, common unto all; ſo as who,
this Task. Since which time (I ſpeak boldly) I under this Pretence of Difference, fhall go about
made no fpare either of Hours or Papers, N que to raiſe an Immunity from ſuch Ceremonies, do
enim magna exiliter, nec ſeria perfun&torie, as I have no other than argue, That becauſe there is a Di-
learn’d of our Nazianzen ; and beſides, this, under verſicy of Proportions of Faces, we may well want
one Name, feem'd a common Cauſe, and there- a Brow or a Chin.
fore too worthy of my Care.
There is nothing that the Pontificians do ſo
Theſe are not (you know) Matters of a Day commonly, and with ſo much Noiſe, upbraid us
old, neither is it His Majeſty's Deſire to trouble with, as our Diſceſſion from the Mother Church,
you with New Coins, but to rub up the rufty and that is, as they interpret, the Roman ; neither is
obliterate face of the Ancient : And ſurely, the there any one, amongſt all the loads of their Re-
more my Thoughts were bent upon them, the proaches, that hath wrought us more Envy than
more it appear'd to me that His Majeſty's Inten- this
. And how do we free our felves from the
tion is to deal with your Church as he hath lately danger of this odious Crimination, but thus, (not
done with your Univerſities ; from which, I know to ſtand upon the imperious Title of Motherhood)
not what indiſcreet and idle Zeal had baniſh'd all That lince, for Order-fake, we acknowledg'd this
higher Degrees; the Name of a School-Doctor Primacy of the Weſtern Church, we never de-
was grown out of date; only one Graduate (that parted one Inch from the Roman, fave where ſhe is
I heard of) at St. Andrews, out-liv'd that Injury perfidiouſly gone from God, and her ſelf ? Now,
of Times : Now comes His Majeſty (as one born the Caſes queſtion’d are, for the moſt part, only
to the Honour of Learning) and reſtores the ſuch as you will confeſs
, before the Suſpicion of
Schools to their former Glories. This is no Inno- Antichriſtian Apoftacy, to have obtain'd every-
vation (you will grant) but a Renovation. where in the Church. Begin, if you pleaſe, with
No other is that which His Majeſty wiſheth to the Solemn Feſtivities ; turn over (I befeech you)
your Church: For, tell me I beſeech you (my the Hiſtories of Times and Places ; you ſhall never
dear Mr. Struther,) do not you think that thofe find where theſe were either newly appointed, or
which took upon them the Reformation of your not conſtantly and continuedly obſerv'd in the
Church went ſomewhat too far; and (as it is in Church of God. I confefs, with Socrates, that
the Fable) inwrapp'd the Stork together with the neither Chrift, nor any Apoſtle, enacted á Law
Cranes? I know your Ingenuity fuch, as you for theſe ; but, withal, I muſt put you in mind,
cannot deny it: This you will grant apparently that what he denies to Conſtitution, he grants to
in the Church-Patrimony, (witneſs your own Cuſtom, and Obfervatio inveterata (that I may
learned and zealous Invective , how miſerably fpeak with Tirtullian) præveniendo ftatum facit.
ſpoild) in the Exauthoration of Epiſcopal Office As for the Solemn Feaſt of Eaſter, which the
and Dignity, in the Demolition of Churches
, and Ancyran Council calld Diem magnum, how hotly
too many other of this Stamp; fo violent was that the Church (even when in her °Swarhing-bands)
Holy Furor of Piety: that hence it might well contended about it, all the World knows. I ſpeak
appear what difference there is betwixt the orderly nothing of the Friendly Differences of Policarpus
Proceedings of Princely Authority and Popular and Amacletus, nor of the Angel of Hermes : The
Tumule : And why hould you not yield me this Eaſt and Weſt were, in this point, fearfully di-
in the Buſineſ queſtion'da 1910st on ovided; one Part pleads a Tradition from Fohn and
Do but conſider how far it is fafe for a Particu- Philip, the other from Peter and Paul ; both ſides
lar Church to depart from the Antient and Uni-fought long and ſore; at laſt the Roman Victor
verfal, and you cannot be leſs liberal. Surely no won the Day, (poſtquam Afia Epiſcopos fulmine facro
Chriſtian can think it a ſlight Matter, what the perculiffet.) Let Irenæus deeply cenſure him as a
Church, diffus'd thro' all Times and Places, hath furious Diſturber of the Publick Peace; I meddle
either done or taught : For Doctrine or Manners with neither Part : This Strife, at laſt well laid, is
there is no queſtion, and why fhould it be more after reviv'd by the Syrian Divines : How ſtrongly
ſafe to leave it in the Holy Inſtitutions that con- doth the famous Nicene Council oppoſe itſelf to
cern the outward Forms of God's Service ? No- theſe new Teſſeradecatites (as thoſe Times callid
velty is a thing full of Envy and Suſpicion, and them ?) yea, What other Cauſe was there (except
why leſs in Matters of Rite than Doctrine ? The the Madneſs of Arrius and his Followers, the Me
Church is the Mother of us all ; the leſs impor- letians and Colluthians) of calling that Venerable
tant thoſe Things are which in the Power of a Aſſembly together? After all this
, what Diſcourſes
Parent) ſhe enjoyns, the more hateful is the De- paſs'd betwixt Leo the Firſt, Archbiſhop of Reme,
tractation of our Obſervance : You remember the and Paſchaſinus Lylibetanus, were needleſs to re-
Queſtion of the Syrian's wiſe Servánt ; Father, if be hearſe, and how hot Chryſoſtom was in this Cauſe,
had commanded thee fome great matter, wouldeſt thou not need no other Proof than, that (as Socrates wit-
bave done it? True it is, that every Nation hath nefſes) he took away the Churches from them
her own Rites, Geſtures, Cuftoms, wherein it was which ty’d Eaſter to the Fourteenth Moon. Now
ever as free for it to differ from the reſt of the then, wherefore (I beſeech you) was all this Aſian
Conflice ?

Epiſtles upon different Subjects, &c.
573
Conflict ? wherefore this Triumph of Vietor ? | clefia faluberrima authoritas) commendata, atque ſtatua
wherefore this infamous Brand of the Quartade- retineri ; ſicut quod domini paffio, el reſurrectio, e
cimani ?
dfcenfio in cælum, eg adventus de cælo fpiritus ſancti,
Wherefore were thoſe Paſchal Letters of the An- anniverſaria folemnitate celebrantur, & fi quod aliud
tient, or Golden Number, or the Calculations of occurrerit ; quod ſervatur ab univerſa, (quacunque ſe
the Biſhops of Alexandria, or the curious Determi- diffundit) Eccleſia.
nations of the Nicene Fathers, or the nice Reckon But if theſe Feafts could not ſhow ſo ancient
ings of Leo and Peſchaſinus, if this might have paſs’d and noble a Pedigree, what hinders that the
for lawful, with one Breath to deny the Day, and Church may not appoint certain Days to the
with one Daſh to blot it out of the Holy Calen- bleſſed Memory of theſe excellent Benefits?
dar? Certainly the Antients knew not how to be Doubtleſs, this Right ſhe hath heretofore chal-
thus witty, neither durſt they thus boldly cut that leng’d to her ſelf in leſſer Occaſions, and I do
Knot, in the untying whereof, perhaps, they not find any Man that ever accus'd her of Raſh-
over-ſpent their Care and Diligence. O ridicu- neſs or Preſumption. How Solemn the Days of
lous Head of Antiquity, if this ſhort Courſe might Purim were to the Jews, is known to all, deny'd
have been ſafely held in thoſe former Ages! Yea, of none; and their eyrakver) Feaſt of Dedication
tell me, I pray you, in all your Readings, where- (which Caſtalio affectedly calls Renovalia) ſet-apart
ever you met with any Man (beſides thoſe whom to the Memory, not ſo much of the Temple as
the Church hath held worthy the black Mark of the Altar, recover'd from former Profanation,
Hereſy) who either deny'd all Obſervations of this our Saviour himſelf (you know) honour'd with
Solemnity, or approv'd che Refuſal of it by others? his Preſence : Look on the Hiſtory of the Macca-
I can name you Aerius, a Man blemiſh'd with more bees, (that Book, if for Matter of Faith it be Apo-
than the Scars of one Hereſy; And what (ſaith chryphal, yet hath Canon enough for Matter of
he) is the Pafch that you keep you are again Fact) you ſhall find that when Nicanor (the deadly
addicted to Jewiſh Fables; we muſt keep no Paſch, Enemy of the Jews) was diſcomfited and llain,
for Chriſt our Paſeh is offer'd for us; and I can ſhow à Day was appointed by Publick Authority (next
you Epipbanius flying in his Face with this juft Re- before Mordecai's Feaſt) to be kept anniverſarily
ply; Who is likely to know more of theſe Matters? ſacred unto the Memory of that Deliverance and
this feduc'd Wretch which is yet living in the Victory: And what other do we in this happy
World, or thoſe Witneſſes which have been before Ifland, whilſt we yearly celebrate thoſe two bleffed
us, and had the Tradition of the Church with Days, to the Miracle of the Preſervation of our
them, which receiv'd from their Fathers that King, Church, State, with the Joy both of Love
which their Fathers receiv'd from their Fore-fathers, and Duty; then do the Streets of your Edenburgb
and ſtill retains what they taught both for Faith ſmoke with many thankful Fires, and your Arthur's
and Tradition?
Seat flames with the Bonfires of your Triumph
The fame Reaſon is there for the other Feaſts. I and Exultation; and ſhall the Days of Chriſt,
Unto this of the Eaſter (that I may ſpeak in wherein we were graciouſly deliver'd from the
Leo's Words to the Biſhops of Sicily) is added the Jaws of Hell, carry from us leſs Joy and Celebrity?
Sacred Solemnity of Pentecoft, in Memory of the Surely your Church fhall abate nothing of her Pu-
Coming of the Holy Ghoſt, which depends upon rity, in joyning her ſelf to all the reſt of the World,
the Time of the Paſchal Feaft: Neither did Euſe- | Antient and Modern, in the Obſervation of the
bius doubt to call this Feſtivitatum omnium principem : Feaſt of her Saviour.
You know how honourable Mention is made of As for the private Adminiſtration of both the
it by Gregory Nazianzen: “ The few (faith he) Sacraments, the Difference of Time or Place can-
“ keeps Feaſt-days, but according to the Letter ; not be of that Value, as that, for it, the Partici-
" the Gentile keeps Feafts-days, but according to pation of thoſe Divine Myſteries ſhould be neg-
“ the Fleſh; We keep Feaft-days alſo, but, that lected: There is a direct Precept for either Sacra-
we may ſay or do fomething, according to the ment, given by the Heavenly Author of both,
« Spirit"; and ſoon after, “ The Hebrews keep and commended by the Hands of the Apoſtles to
« their Pentecoft, and we keep it, as we do ſome the ſucceeding Church; there is no Precept of
« other Femijh Rites, but they Typically, we Time or Place, and ſhall we omit that which
Myſtically : We celebrare Pentecoſt for the Chriſt hath commanded, for that which he com-
« Coming of the Holy Ghoſt, as the Day ſet for manded not?
" the Performance of this Promiſe, and the Ful The Holy Myſteries are as the Body, Circum-
« filling of our Hope ; and how great a Myſtery ſtances are as the Cloaths ; it were to be wiſh'd
" is this, how facred! I cannot therefore paſs that a goodly beautiful Body ſhould be fitly ſuited
over that capucí ptapece uvnuóvisov of our Cenſuriſts, which with Cloaths of due Colours and Faſhions, but if
can fay, There is ſcarce'any expreſs Mention of any it ſhould fall out (thro' Extremity of Want) that
of the Feafts in Antiquity, beſides Eaſter: I may not there muſt be a meet Elegancy lacking in the
admit all the Bedroll that Polydore Virgil inſerts into Cloaths, ſhall we therefore deſpiſe the Body, and
the Apoftolical Solemnities, I had rather hold the caſt it out for an unprofitable Carcaſs? If there
mid-way between both: That memorable Place did not a great Neceflity lie upon the Sacraments,
of Auſtin is to me inſtead of a thouſand Witneſſes, if there did not much Divine Conſolation flow
neither need we care for other Evidence whilft from them, why would Chriſt leave them to his
we have one fo abſolute : You know where to own Spouſe, the Church, as the precious Pledges
find it, in the 118th Epiftle to Januarius : Illa au of his Love? A Neceffity of the Means no Man
tem, quæ non ſcripta ſed tradita cuſtodimus, quæ quidem can deny ; the Neceſſity of the End is not unde-
toto terrarum orbe obfertiantur, dantur intelligi, vel ab fervedly litigious. Indeed, God hath not bound
ipſis Apoftolis, vel plenariis conciliis (quorum eft in Ec- ! himſelf to any Means (good reaſon his Omnipo-
tency

574
Epiſtles upon different Subjects, &c.
ز
ر
tency ſhould be free) but he hath thought good. God. Even the ſmalleſt Gifts, we receive from
to bind us unto Means ; fo as whoſoever fhall Princes upon our Knees 5 and now, when the
wittingly and wilfully omit theſe ſaving Inſtitu-Prince of our Peace gives himſelf to us, fhall we
tions, is juſtly guilty of the violation of ſo holy an grudge to bowe. I know the old Challenge, Arto-
Ordinance, and withal of his own Judgment. The latry: But ſhall others Superſtition make us un-
Dilation of the Sign of that Old Covenant, you know reverent? Shall not God have our Knees, becauſe
how heavy it lay upon holy Miſes, and the volun- Idols have had the Knees of others ? But what
tary neglect of that other Sacrament (beyond the do I preſs this to you, who profeſſed to me (if
double-Day appointed) was wont (you know I remember well) your Approbation hereof in
to be puniſhed with no leſs than exciſion from the our Engliſh Congregations : The Sacrament is
Congregation of Iſrael ; and is there leſs neceffity, every-where the same ; nothing but want of uſe,
leſs uſe of the Evangelical Sacraments?
hath bred a conceit of uncouchnefs in that, which
To follow this Inſtance a little further ; tell me Cuſtom would approve and commend.
(I pray you) were not both thoſe ancient Sacra As for Confirmation by Biſhops ; I need to ſay
ments accuſtomed unto private Roofs? Of the Paſ- little, becauſe it little concerns you, as an Adion
chal Diſh there can be no doubt, that holy Feaſt was appopriate to Superiors; neither (I think) do
by the Author of it deſtin'd to the private Families you envy it to them. That the Ceremony it felf
of his Iſrael : perhaps you will ſtick a little at the is both of ancient and exellent Uſe, I know you
other. I do not tell you of Abraham, of Zipporah ; will not deny ; for the one, Melanci kon gives it
look but upon the Fore-runner of Chriſt, you will the praiſe of, Utilis ad erudiendos bomines, & reti-
find it likely, that his Circumciſion was within néndos in vera agnitione Dei. For the other, Zuinn
doors; his Mother Elizabeth was either preſent, glius can aſſure you, Confirmationem tum fumpfille
or not far off ; at the Ceremony (as it is is moſt exordium, cum vulgo cæptum eft infantes tingi
. In re-
probable) ſhe changed his Name, upon the A&. gard of both, reverend Calvin wiſheth it again
Now it could not be, that the Eighth Day of her reſtored to the Church, with no ſmall fervency:
Child-birth could allow her to go forth, whoſe all the doubt is in Reſtriction to Biſhops, wherein
Uncleanneſs, by the Law, pent her up for Thirty I will only ſend you to learned Bucer ; Signum im-
Days. But what do I urge this Uncertainty? pofitionis manuum, etiam foli epiſcopi prabebant, & non
ſtill, by the Tradition of the Jews, either the abfque ratione, ſirve enim fit fædus Domini bapizatis con-
Synagogue, or the Chamber, is indifferently al- firmandum ; five reconciliandi qui gravius peccaverunt,
lowed to this Act. And why ſhould the Sacra- live eccleſiis miniſtri ordinandi, bæc omnia minifteria
ment of the New Law be ſo affixed to our maxime docent eos, quibus ecclefiarum cura demandata
Churches, that nọt Neceffity it ſelf ſhould be eft! This, as it was done only at firſt, by the
able to fetch thoſe wholſom Remedies home to Apoſtles, in the caſe of the Samaritans, fo from
our Houſes? Sure I am, the Fathers of the An- them was by the Church derived to the Biſhops,
cient Church were of another mind, who (be- as Chrysoſtom directs, præpofi is fuis, as Cyprian and
fore the fancy of Opus operatum was hatch'd) con- Auſtin ſpeak. But what need I cite Fathers or
ceiv'd ſuch neceflity of the Sacraments, that Cy- Councils for that, which worthy Colvin himſelf
prian can tell you of Clinici, as well as Peripatetici ; both confeſſes and teaches : Certainly nothing
that others, in caſe of excremity, would have no but Continuance and Abuſe hath diſtaſted theſe
difference made of Land or Water, Houſe or things, which (if Time had been their friend)
Way, Bed or Pavement. And how is it that our never wanted that which might procure them
Liberty hath made us more ftrict, or our Straight- grace and reſpect from the World.
neſs hath made us more free? more ftrict for the For their own ſakes therefore, I need not doubt
Place, more free for the conceit of Neceſſity. to ſay, that all theſe are worthy of your good
But if Privacy be ſo oppoſite to the nature of a entertainment ; much more then, when they
Sacrament, why may it not be avoided even in a come to you with the Billets of Authority in their
Parlour ? for in ſuch a Cafe, the Church removes hands;
were they but things in the loweſt rank
thither ; the Walls (you think) confer nothing; of indifferency, the power that commands them,
the People are, by the Order of the Church, com- might challenge their welcome, how much more
manded to aſſemble in a due frequence to the then when they have an intrinfecal worthineſs to
honour of either Sacrament: So as now I fee ſpeak for them? Your Letter bath well infinuated
not other difference but this ; Thoſe which, in what the Power of Princes is, in things of middle
in the caſe of ſome private Fait, can be content natures; whereof your Apoftle's Rule will eter-
for their Preaching to change the Church into a nally hold, «not for fear, but for conſcience. In-
Chamber ; in the caſe of Baptiſm, make dainty to deed, wherein is the Power of Royal Authority,
change a Chamber into a Church.
if not in theſe things ? Good and Evil have their
For Geniculation in the Eucharift, I am de- ſet limits, determined by God himſelf, only indif-
ceived if ever Ceremony could complain of a ferent things have a latitude allowed for the exer-
more unjuſt diſpleaſure, or plead better defert. ciſe of humane Commands, which if it might be
For the Antiquity of it, thoſe that fetch it from reſiſted at pleaſure, what could follow but an ut-
Honorius, are ill Heralds. They might know, that ter confuſion of all things ?
Averroes an Age before him) could ſay (in a This ground, as it hath found juſt place in your
miſpriſion of the Geſture) Chriſtiani adorant quod own breaſt, ſo were very fit to be laid, by all your
edunt ; and the beſt of the Fathers, many Ages publick Diſcourſes, in the minds of the People,
before him, Nemo manducat niſi prius adoraverit : as that which would not a little rectifie them,
For the Expedience, what buſineſs can paſs be- both in judgment and practice.
twixt Heaven and Earth, God and Man, ſo wor There is no good Heart whom it would not
thy of reverence, as that wherein Man receives deeply wound, to hear of the leaſt danger of the
Diſſipa-

Epiſtles upon different Subjects575
&,
c.
I ,
و
Diffipation of your Church; God in Heaven forbid
any ſuch Miſchief, our Prayers ſhall be ever for
your ſafety ; but if any inconvenience ſhould, on
To all Readers :
your parts, follow upon the lawful Act of Au-
thority, ſee ye, how ye can waſh your hands from
EPIST. LXIII.
the guiltineſs of this Evil. This is (I hope) but
your Fear ; Love is, in this ſenſe, full of Sufpi Containing Rules of good Advice for our Chriſtiais
cions, and commonly projects the worſt. It is
and civil Carriage.
Nazianzen's Advice, Dum ſecundo vento navigas,
naufragium time, tutior eris à naufragio, adjutorem
tibi
neither obſcure
ac Sociam adjungens timorem. Far, far is it from the nor defective, is very pleaſing even to the
heart of our gracious Sovereign (who holds it his daintieft Judgments : No marvel therefore,if moft
chief glory to be amicus Sponſe) to intend ought Men deſire much good Counſel in a narrow
that might be prejudicial to your Church. If room; as ſome affect to have great Perſonages
his late Journey, his labourſom Conferences, his drawn in little Tablets ; or, as we ſee Worlds of
toilſom Endeavours, his beneficial Deſigns, have Countries deſcribed in the compaſs of ſmall Maps :
not evinced his Love to you, what can do it? Neither do I unwillingly yield to follow them;
And can any of yours think that this Affection for both the Powers of good Advice are the
can ftand with a Will to hurt you? I know ſtronger when they are thus united ; and Brevity
nothing (if I may except his own Soul) that makes Counſel more portable for Memory, and
he loves better than your Church, and State; readier for Uſe. Take thefe therefore for more
and if he did not think this a fruit of his Love, which as I would fain practiſe, ſo am I willing to
he would be filent: What ſhall he gain by this, commend. Let us begin with Him who is the
but that Advantage which he promiſeth to himſelf Firſt and Laft: Inform your ſelf aright concerna
of your Good, in your aflimulation to other ing God; without whom, in vain do we know
Churches ; a Matter, wherein I need not tell you, all things : Be acquainted with that Saviour of
there is both Honour and Strength.
yours, which paid ſo much for you on Earth, and
The mention whereof draws me (towards the now ſues for you in Heaven; without whom,
cloſure of my long Letter) whether to an Apology, we have nothing to do with God, nor
he with us :
or interpretation of my ſelf; belike ſome captious Adore him in your Thoughts; truſt him with
Hearers took hold of words ſpoken in ſome Sermon your ſelf: Renew your ſight of him every Day,
of mine that founded of too much indifferency in and his of you: Overlook theſe Earthly things ;
theſe buſineſſes, (ubi bos herbam, vipera venenum, and when you do at any time caſt your eyes upon
as he faid) as if I had opened a gap to a lawleſs Heaven, think, there dwells my Saviour, there I
freedom, in teaching, that no Church ſhould pre- ſhall be : Call your ſelf to often Reckonings; caſt
fcribe to other, that each ſhould fit peaceably down up your Debts, Payments, Graces, Wants, Exa
with her own faſhions ; but did I ſay, (you that pences, Employments ; yield nor to think your
heard, can clear me,) that one Church ſhould not ſet-Devotions troubleſome : Take not eaſie De-
be moved with the good Example of other ? that nials from your ſelf; yea, give peremptory Denials
there are not certain facred Obſervations, which to your felf: He can never be good, that flatters
ſhould be common to all Churches ? that though himſelf; hold Nature to her Allowance, and let
one Church might not preſcribe to other (be- your Will ſtand at courteſie; happy is that Man
cauſe they are Siſters) one King may not preſcribe which hath obtained to be the Maſter of his own
to two Churches whereof he is Head ? None Heart. Think all God's outward Favours and Pro-
of theſe, which I hate as monſtrous : Examples viſions the beſt for you;
your own Ability and
may move ; Authority may preſs the uſe of things Actions the meaneft: Suffer not your Mind to be
indifferent, expedient; and it is odious to ſeem either a Drudge, or a Wanton ; exerciſe it ever,
more holy than all others, or to ſeem more wiſe but overlay it not. In all your Buſineſſes, look
than our Heads.
through the World at God; whatſoever is your
You have my Opinion at large, (my loving level, let him be your ſcope: Every Day take a
and beloved Mr. Struther ;) how pleaſing it may view of your laſt, and think either it is this, or
be, I know not; how well meant, I know: If may be: Offer not your ſelf either to Honour, or
your Letter were an Hiſtory, my Anſwer is proved Labour ; let them both ſeek you : Care you only
a Volume. My love and deſire of your Satisfa- to be worthy, and you cannot hide you from God.
&ion, hath made me (againſt my uſe) tedious. So frame your ſelf to the Time and Company, that
How well were every word beſtowed, if it might you may neither ſerve it, nor ſullenly neglect it ;
ſettle you where I would ; howſoever, my true and yield ſo far, as you may neither betray Good
Endeavour looks for your Acceptation, and my neſs, nor countenance Evil. Let your Words be
Affections and Prayers ſhall ever anſwer yours, few, and digefted : It is a ſhame for the Tongue
who am,
to cry the Heart mercy, much more to caſt it ſelf
Your unfeignedly Loving Friend, upon the uncertain pardon of others Ears. There
Waltham-Abbey, Montand Fellow-labourer,
are but two things which a Chriſtian is charged to
buy, and not to ſell, Time, and Truth; both ſo
Joſ. Hall. precious, that we muſt purchaſe them at any rate.
So uſe your Friends, as thoſe which ſhould be
Return my Thanks and kind Remembrance to perpetual, may be changeable. While you are
thoſe worthy Gentlemen from whom you ſent within your ſelf, there is no danger; but Thoughts
time Commendations, and to your Wife, and all once uttered, muſt ſtand to hazard. Do not hear
four Friends.
from your ſelf, what you would be loth to hear from
others
Otob. 3.

576
SPEECHES in Parliament.
others. In all good things, give the Eye and Ear, riſom to a Friend. Rather ſmother your Griefs
the full of ſcope, for they let into the Mind ; re- of Wants as you may, than be either querulous or
ſtrain the Tongue, for it is a Spender. Few Men importunate. Let not your Face bely your Heart,
have repented them of Silence. In all ſerious Mat- nor always tell tales out of it: He is fit to live
ters
, take counfel of Days, and Nights, and amongft Friends or Enemies, that can be inge-
Friends; and let Leiſure ripen your Purpoſes; niouſly cloſe. Give freely, ſell thriftily: Change
neither hope to gain ought by ſuddennefs: The feldom your Place, never your Stare : Either
firſt Thoughts may be confident, the ſecond are amend in Inconveniences, or ſwallow them, ra-
wiſer. Serve Honeſty ever, though without ap-ther than you ſhould run from your ſelf to avcid
parent Wages; ſhe will pay ſure, if flow. As in them.
Apparel, fo in Actions, know not what is good, In all your Reck’nings for the World, caft up
but what becomes you. How many warrantable fome Croſſes that appear not; either chofe will
Acts have miſ-Shapen the Authors ? Excuſe not come, or may : Let your Suſpicions be charitable,
your own Ill, aggravate not others; and if you your Truft fearful, your Cenſure ſure. Give way
love Peace, avoid Cenſures, Compariſons, Con- to the Anger of the Great ; the Thunder and Can-
tradictions. Out of good Men chuſe Acquain- non will abide no fence. As in Throngs we are
tance; of Acquaintance, Friends; of Friends, afraid of Loſs ; ſo while the World comes upon
Familiars : after Probation, admit them; and you, look well to your Soul: There is more dan-
after admittance, change them not : Age com- ger in Good, than in Evil
. I fear the number of
mendeth Friendſhip. Do not always your beſt; theſe my Rules ; for Precepts are wont (as
it is neither wiſe nor fafe for a Man ever to ſtand Nails) to drive out one another, but theſe I
upon the top of his ſtrength. If you would be intended to ſcatter amongſt many; and as I was
above the Expectation of others, be ever below loth that any Gueſt
ſhould complain of a niggard-
your ſelf. Expend after your Purſé, not after your ty Hand: Dainty Diſhes are wont to be ſparingly
Mind : Take not where you may deny, except ferv'd out ; homely ones fupply in their bignels,
upon conſcience of deſert, or hope to requite. what they want in their worth.
Either frequent Suits, or Complaints, are wea-
TEOROLL
motsvan Rotan 2001 darabri
od Oregloy s os toiles (1999,
Toyon an obo
NO TË 979 og stodolyan OST 191
ز
il bumi YOLDA
obove to be
Tuloso
the bonited
Speeches
es in
in Parliament.
I
BOOTD
11 போராeilasin
Boo
" ΤΟΥ. ΟΙ
Boars out of the Wood, and little Foxes out of the
3. A SPEECH concerning the Burroughs ; the one whereof goes about to 'root
BISHOPS.
up the very Foundation of Religion ; the other,
Hoidy
to crop the Branches, and Bloſſoms, and Cluſters
be
thereof; both of them conſpire the utter Ruine
My LORDS, by tot de
and Devaſtation of it: As for the former of them,
Have long held my peace, and meant to have 1 do perceive a great deal of good zeal for the
done ſo ſtill; but now, like to Cræſus's mute remedy and ſuppreſſion of them; and I do hearti-
Son, I muſt break ſilence : Í humbly beſeech your ly congratulate it, and blefs God for it, and be-
Lordſhips, to give me leave to take this too juſt feech him to proſper it in thoſe hands who ſhall
Occaſion to move your Lordſhips to take into undertake and profecute it ; but for the other,
your deep and ſerious Conſideration, the woful give me leave to ſay, I do not find many that are
and lamentable Condition of the poor Church of ſenſible of the Danger of it, which yet, in my
England, your dear Mother. My Lords, This was apprehenſion, is very great and apparent. Alas,
not wont to be her Stile : We have heretofore my Lords, I beſeech you to conſider what it is,
talk'd of the famous and flouriſhing Church of that there ſhould be in London, and the Suburbs
England; but now your Lordſhips muſt give me and Liberties, no fewer than fourſcore Congrega-
leave to ſay, that the poor Church of England tions of ſeveral Sectaries, as I have been too cre-
humbly proſtrates her ſelf (next after his ſacred dibly informed, inſtructed by Guides fit for them,
Majeſty) at your Lordſhips feet, and humbly Coblers, Taylors, Felc-makers, and ſuch-like traſh,
craves your Compaſſion, and preſent Aid. which all are taught to ſpit in the face of their
My Lords, It is a foul and dangerous Inſolence, Mother the Church of England, and to defie and
this which is now complained of to you, but it is revile her Government: From hence have iſſued
but one of a hundred of thoſe which have been of thoſe dangerous Affaults of our Church-Gover-
late done to this Church and Government. The nors; from hence that Inundation of baſe and
Church of England, as your Lordſhips cannot fcurrilous Libels and Pamphlets wherewith we
chufe but know, hath been and is miſerably in- have been of late overborn, in which Papiſts and
feſted on both ſides, with Papiſts on the one ſide, Prelates, like Oxen in a Yoke, are ſtill match'd
and Schiſmaticks on the other : The Pſalmiſt hath together. Oh, my Lords, I beſeech you that you
of old diſtinguiſh'd the Enemies of it, inta Wild- will be ſenſible of this great Indignity : Do but
look

SPEECHES in Parliament.
577
too.
look upon theſe Reverend Perſons : Do not your tray'd our own Innocence. Firſt therefore, let
Lordſhips ſee here ſitting upon theſe Benches, us plead to your Lordſhips and the World, that
thoſe that have ſpent their Time, their Strength, to abate the edge of that Illegality which is ob-
their Bodies and Lives, in Preaching down, in jected to us, it was our Obedience that both
Writing down Popery ? and which would be aſſembled and kept us together for the making of
ready (if Occaſion were offer'd) to facrifice all Synodical Acts. We had the Great Seal of England
their old Blood that remains, to the maintenance for it, ſeconded by the Judgments of the Oracles
of that Truth of God, which they have taught of Law and Juſtice; and upon theſe, the Com-
and written ; and ſhall we be thus deſpitefully mand of our Superior, to whom we have ſworn
ranged with them, whom we do thus profeſſedly and owe Canonical Obedience : Now in this caſe,
oppoſe ? But alas, this is but one of thoſe many what ſhould we do? Was it for us to judge of the
ſcandalons Aſperſions, and intolerable Affronts, Great Seal of England, or to judge of our Judges ;
that are daily caſt upon us. Now whither ſhould (alas, we are not for the Law, but for the
we in this Cafe have recourſe for a needful and Goſpel,) or to diſobey that Authority which was
ſeaſonable redreſs? The Arm of the Church, is, to be ever ſacred to us? I beſeech your Lordſhips,
alas, now ſhort and finęwleſs ; it is the interpoſing put your felves a while into our Condition ; had
of your Authority that muſt reſcue us : You are the caſe been yours, what would you have done ?
the Eldeſt Sons of your dear Mother the Church, If we obey not, we are Rebels to Authority ; if
and therefore moft' fit and moſt able to vindicate we obey, we are cenſured for illegal Procedures :
her Wrongs : You are Amici Sponſa; give me leave Where are we now, my Lords? It is an old Rule
therefore, in the Bowels of Chriſt, humbly to of Caſuiſts, Nemo tenetur elle perplexus, Free us one
beſeech your Lordſhips to be tenderly ſenſible of way or other; and ſhew us whether we muſt rather
theſe woful and dangerous Conditions of the hazard Cenſure, or incur Diſobedience. In the
Times ; and if the Government of the Church of next place, give us leave to plead our good Inten-
England be unlawful and unfit, abandon and diſ- tions, ſince we muſt make new Canons. I per-
claim it ; but if otherwiſe, uphold and maintain ſwade my ſelf, we all came, (I am ſure I can
it: Otherwiſe, if theſe lawleſs Outrages be yet ſpeak for one) with honeſt and zealous Deſires
ſuffer'd to gather head, who knows where they to do God and his Church good Service, and ex-
will end ? My Lords, If theſe Men may with im- pected to have received great Thanks both of
punity and freedom thus bear down Ecclefiaftical i Church and Common-wealth ; for your Lord-
Authority, it is to be feared they will not reſt ſhips ſee, that the main drift of thoſe Canons, was
there, but will be ready to affront Civil Power to repreſs and confine the indiſcreet and lawleſs
Your Lordſhips know, that the Fack Straws, Diſcourſes of ſome either ignorant or paraſitical,
and Cades, and Watt Tylers of former Times, did I am ſure offenſive Preachers to ſuppreſs the
not more cry down Learning than Nobility ; and growth of Socinianiſm, Popery, Separatiſm, to
thoſe of your Lordſhips that have read the
Hiſtory redreſs fome Abuſes of Eccleſiaſtical Courts and
of the Anabaptiſtical Tumults at Munſter, will Officers; in all which, I dare ſay, your Lordſhips
need no other Item ; let it be enough to ſay, that do heartily concur with them: And if in the
many of theſe Se&taries are of the fame Profeſſion. manner of Expreſlion there have been any Fail-
Shortly therefore, let me humbly move your ings, I ſhall humbly beſeech your Lordſhips that
Lordſhips to take theſe Dangers and Miſeries of thoſe may not be too much ſtood upon, where
this poor Church deeply to heart, and upon this the main Subſtance is well meant, and in it felf
occaſion to give order for the ſpeedy redreſſing of profitable. In the third place, give me leave to
theſe horrible Inſolencies, and for the ſtopping of put your Lordſhips in mind of the continual Pra-
that deluge of libellous Invectives wherewith we atice of the Chriſtian Church, ſince the firſt Synod
are thus impecuouſly overflown : Which, in all due of the Apoſtles, ( Aets 15.) to this preſent Day
Submiſſion, I humbly preſent to your Lordſhips wherein, I ſuppoſe, it can never be fhewed, that
wiſe and religious Conſideration.
ever any Ecclefiaftical Canons made by the Biſhops
and Clergy, in Synods General, National, Pro-
vincial, were either offered or required to be con-
firmed by Parliaments. Emperors and Princes, by
whoſe Authority thoſe Synods were called, have
A SPEECH, in Defence of the Canons Aill given their power to the ratification and
made in Convocation.
execution of them; and none others : and if you
pleaſe to look into the Times within the ken of
memory, or fomwhat beyond it, Linwood's Con-
My LORDS,
ftitutions, what Parliaments confirmed. The In-
Cannot chuſe but know, that whofoever junctions of Queen Elizabeth, the Canons of
I ,
diſadvantage of much prejudice; and therefore I ment for Confirmation ; and yet have ſo far ob-
do humbly crave your Lordſhips beſt Conftru- tained hitherto, that the Government of the
ction, were it (my Lords) that ſome few doubt-Church was by them ftill regulated : Compare, I
ing Perſons were to be ſatisfied in ſome Scruples beſeech you, thoſe of King James with the
pre-
about Matter of the Canons, there might have fent ; your Lordſhips fhall find them many, pe-
been ſome life in the hope of prevailing : But now remptory, reſolute, ftanding upon their own
that we are borne down with ſuch a torrent of Grounds, in Points much harder of digeſtion
general and reſolute Contradiction, we yield; than theſe which are but few, and only feconds
but yet give us leave, I beſeech you, fo to yield, to former Conſtitutions: If therefore in this we
that Pofterity may not ſay we have willingly be- I have etred, ſurely the whole Chriſtian Church
Dddddd
of

578
SPEECH ES in Parliament.
of all Places and Times, hath err'd with us; either Extent whereof we have not, I hope, (and for
therefore we ſhall have too Good Company in the ſome of us, I am confident we have not exceeded
Cenſure, or elſe we ſhall be excus’d.
Why should we not be ſo ftill ? Let theſe late Ca-
Fourthly, Give me leave to urge the Authority nons ſleep, ſince you will have it fo, till we awake
of theſe Canons; in which regard, if I might them, which ſhall not be till Dooms-day; and let
without Offence ſpeak it, I might ſay, That the us be where we were, and regulate our felves by
Complainants have not (under Correction) laid a thoſe Conſtitutions which were quietly ſubmitted
right Ground of their Accuſation : They ſay we to on all Hands; and for this which is paft,fince that
have made Canons and Conſtitutions ; Alas, my which we did was out of our true Obedience, and
Lords, we have made none.
with honeſt and godly Intentions, and according
We neither did, nor could, make Canons, more to the univerſal Practice of all Chriſtian Churches,
than they can make Laws. The Canons are ſo and with the full Power of His Majeſty's Autho
to the Church, as Laws are for the Common-rity, let it not be imputed to us as any way worthy
wealth: Now they do but rogare legem; they do not of your Lordſhips Cenſure.
ferre or Sancire legem, that is only for the King to
do; it is le Roy le veult, that of Bills makes Laws:
So was it for us to do in matter of Canons, we
might propound ſome fuch. Conſtitutions, as we A SPEECH concerning the Power of
ſhould think might be uſeful ; but when we have
done, we ſend them to His Majeſty, who peruſing
Bishops in Secular Things.
them cum aviſamento Confilii ſui, and approving
them, puts Life into them, and, of dead Propo-
My LORDS,
ſitions, makes them Canons : As therefore the Laws
are the King's Laws, and not Ours; ſo are the HIS is the ſtrangeſt Bill that ever I heard
Canons the King's Canons, and not the Clergy's. ſince I was admitted to fit under this Roof,
Think thus of them, and then draw what Con- for it ſtrikes at the very Fabrick and Compoſition
cluſions you pleaſe.
of this Houſe, at the Stile of all Laws; and chere-
As for that pecuniary Buſineſs of our Contribu- fore were it not that it comes from ſuch a Recom-
tion, wherein we are ſaid to have trench'd upon mendation, it would not, I ſuppoſe, undergo any
the Liberty of Subjects, and Propriety of Goods; long. Conſideration ; but coming to us from ſuch
I beſeech your Lórdſhips, do but ſee the Diffe- Hands, it cannot but be worthy of your beſt
rence of Times ; we had a Precedent for it ; the Thoughts; and truly, for the main Scope of the
ſame thing was done in Queen Elizabeth's Time, Bill, I ſhall yield it moſt willingly, That Eccle-
in a Mulet of Three Shillings the Pound, and that fiaftical and Sacred Perſons ſhould not ordinarily
after the End of the Parliament, with the fame be taken up with Secular Affairs.
Clauſes of Suſpenſion, Sequeſtration, Deprivation, The Miniſter is callid Vir Dei, a Man of God;
without Noiſe of any Exception, which is now he may not be Vir Secali; he may lend himſelf to
cry'd down for an unheard-of Encroachment : them upon occaſion, he may not give himſelf over
How legal it may be, I diſpute not, and did then purpoſely to them: In ſhort, He may not fo at-
make bold to move; but let the Guide of that tend Worldly Things, as that he do negle& Divine
Example, and the Zeal that we had to the Supply of Things. This we gladly yield: Matters of Juſtice
His Majefty’s Neceflities, excuſe us a tanto at leaſt
, therefore are not proper, as in an ordinary Trade,
if having given theſe as Subſidies fitting the Par- for our Function; and, by my Conſent, ſhall be
liament, and the Bill being drawn up for the Con- as in general, wav'd and deſerted, which, for my
firmation of the Parliament, we now, upon the part, I never have meddled with but in a charitable
unhappy Diſſolution of it, as loth to retract fo ne-way, with no Profit, but ſome Charge, to my
ceſſary a Grant, we were willing to have it con- felf, whereof I ſhall be glad to be easå: Tractent
tinu'd to His Majeſty's Uſe.
fabrilia fabri, as the old Word is. But if any Man
But, my Lords, if I may have leave to ſpeak Thall hence think to infer, That ſome Spiritual
my own Thoughts, I ſhall freely fay, That where Perſon may not occaſionally be in a ſpecial Service
as there are three general Concernments, both of of his King or Country ; and, when he is ſo re-
Perſons and Cauſes, merely Ecclefiaftical, merely quir’d by his Prince, give his Advice in the urgent
Temporal, or mix'd of both Ecclefiaftical and Affairs of the Kingdom (which, I ſuppoſe, is the
Temporal; as it is fit the Church, by her Synod, main Point driven at) is ſuch an Inconſequence as,
ſhould take Cognizance of, and order for, the firſt, I dare boldly ſay, cannot be made good, either
which is merely Eccleſiaſtical, ſo next, under His by Divinity or Reaſon, by the Laws either of
Majeſty, the Parliament, ſhould have the Power of God or Man; whereas the contrary may be provid
ordering the other : But, in the mean time, my and enforc'd by both.
Lords, where are we? The Canons of the Church, As for the Grounds of this Bill, That the Mini-
both late and foriner, are pronounc'd to be void ſter's Duty is ſo great, that it is able to take up
and forceleſs : The Church is a Garden, or Vine- the Whole Man, and the Apoſtle faith 'eis inave,
yard, inclosd; the Laws and Conftitutions of it who is ſufficient for theſe Things, and that he
are as the Wall, or Hedge; if theſe be caſt open, who warfares to God, ſhould not entangle himſelf
in what Statė are we? Shall the Enemies of this with this World ; it is a ſufficient and juſt Convi-
Church have ſuch an Advantage of us, as to ſay, ction of thoſe who would divide themſelves betwixt
We are a lawleſs Church? or, ſhall all Men be God and the World, and beſtow any main Part of
left looſe to their licentious Freedom? God their Time upon Secular Affairs : But it hath no
in Heaven forbid. Hitherto we have been quietly Operation at all upon this Tenet which we have
and happily govern'd by thoſe former Canons, the l in hand, That a Man dedicate to God, may not
fo

Iwo Short ANSWERS, &c.
579
و
ز
ſo much as, when he is requir’d, caſt a Glance of our Profeffion; which (whatever we be in our ſe-
his Eye, or ſome Minutes of Time, or ſome Mo- veral Perfons) cannot eaſily be capable of roo
tions of his Tongue, upon the Publick Buſineſs of much Reſpect from your Lordſhips, Now tibi fed
his King and Country.
Ifidi, as he ſaid of old : Neither is this any new
Thoſe that expect this from us, may as well, Grace that is put upon our Calling, (which, if is
and upon the ſame Reaſon, hold, That a Mini- were now to begin, might perhaps be juſtly grudg’d
fter muſt have no Family at all, or, if he have to our Unworthineſs) but it is an antient Right and
one, muſt not care for it, yea, that he muſt have Inheritance inherent in our Station; no leſs ancient
no Body to tend, but be all Spirit
. My Lords, we than theſe Walls wherein we fit, yea, more ; be-
are Men of the ſame Compoſition with others, fore ever there were Parliaments in the Magna
and our Breeding hath been accordingly; we Confilia of the Kingdom, we had our Places; and
cannot have liv'd in the World, but we have ſeen as for my Predeceffors, ever ſince the Conqueror's
it, and obſerv'd it too, and our long Expe-Time, I can ſhow your Lordlhips a juſt Catalogue
rience and Converſation both in Men and in of them that have fate before me here ; and truly,
Books, cannot but have put ſomething into us for tho’I have juſt cauſe to be mean in my own Eyes,
the Good of others; and now having a double yet why, or wherein, there ſhould be more Un-
Capacity, qua Cives, qua Eccleſiaſtici ; as Members worthineſs in me than the reſt, that I ſhould be
of the Common-wealth, as Miniſters and Go-itripp'd of that Privilege which they ſo long en-
vernors of the Church, we are ready to do our joy'd, tho' there were no Law to hold me here,
beſt-Service in both; one of them is no way in- I cannot fee, or confeſs. What Reſpeas of Ho-
compatible with the other, yea, the Subjects of nour have been put upon the prime Clergy of old,
them both are ſo united with the Church and both by Pagans, and Jews, and Chriſtians, and
Common-wealth, that they cannot be ſever'd; what are ſtill both within Chriſtendom and with-
yea, ſo, as that not the one is in the other, but out, I ſhall not need to urge ; it is enough to ſay,
one is the other, is both : So as the Services which This of ours is not merely arbitrary, but ſtands fo
we do upon theſe Occaſions to the Common-wealth firmly eſtabliſh'd by Law and Cuſtom, that I hope
are inſeparable from our good Offices to the it neither will, nor can be remov'd, except you
Church: So as upon this Ground there is no Rea- will ſhake thoſe Foundations which, I believe, you
ſon of our Excluſion.
deſire to hold firm and inviolable.
If ye ſay, That our Sitting in Parliament takes In ſhort then, my Lords, the Church craves no
up much Time which we might have employ'd in new Honour from you, and juſtly hopes you will
our Studies or Pulpits ; conſider, I beſeech you, not be guilty of pulling down the old : As you are
That whilſt you have a Parliament, we muſt have the Eldeſt Sons, and, next under His Majeſty, the
a Convocation; and that our Attendance upon Honourable Patrons of the Church, ſo ſhe expects,
that will call for the ſame Expence of Time which and beſeeches, you to receive her into your tende-
we afford to this Service ; ſo as herein we have reſt Care, ſo to order her Affairs, that ye leave her
neither got nor loft.
to Pofterity in no worfe cafe than you found her.
But I fear it is not, on ſome Hands, the tender It is a true Word of Damaſus, Uti vileſcit nomen epif-
Regard of the full Scope to our Calling that is ſo copi, omnis ſtatua perturbatur Ecclefiæ : If this be ſuf-
much here ftood upon, as the Conceit of too much fer'd, the Miſery will be the Church's, the Diſo-
Honour that is done us, in taking up the room of nour and Blurr of the Act in Future Ages will be
Peers, and voting in this High Court; for ſurely Yours. To ſhut up therefore, let us be taken off
thoſe that are averſe from our Votes, yet could be from all ordinary Trade of Secular Employments,
content we ſhould have place upon the Wool- and, if you pleaſe, abridge us of intermeddling with
ſacks; and could allow us Ears, but not Tongues. Matters of common Juſtice, but leave us poffels’d of
If this be the Matter, I beſeech your Lordſhips to thoſe Places and Privileges in Parliament which our
conſider that this Honour is not done to Us, but to Predeceſſors have ſo long and peaceably enjoy’d.
is
roumovaloda
lonia
210
on w
hans storiquilaltTwo Short ANSWERS: der
malowane
1009
fibro
Leon
The Firſt, An Anſwer to thoſe Nine Ar- fome few Weeks, at the ſame Time when we are
guments which are brought againſt the bound to attend Convocation Buſineſs, is no fen-
Bishops Sitting in Parliament. 2. We do, indeed, promiſe and profeſs, when
we enter into Holy Orders, that we will give our
HOSE Reaſons had need to be ſtrong, ſelves, ſo much as in us lies, wholly to this Voca-
and the Inconveniencies heinous, that tion; will it therefore follow that we may not,
ſhould take away an ancient and hereditary upon any Occaſion, lend our ſelves to the Care
Right, eſtabliſh'd by Law. Theſe are not ſuch.
of the Publick when we are thereunto calld? and
1. To trade in Secular Affairs, and to be taken if, this notwithſtanding, we may, yea mult, cake
up with them, is indeed a great and juſt Hindrance moderate care of our Houſhold Affairs, and the
to the Exerciſe of our Miniſterial Function ; but Proviſion for our Family, why not as well of the
to meet once in Three Years in a Parliament for Common-wealch ?
Dddddd 2
T
3. For

580
Iwo Short ANSWERS, &c.
23
3. For antient Canons of Councils ; will they them down: True, but there are greater Num-
be content to be bound by them, who urge them bers for them, perhaps an Hundred for One ; and
upon us? or, Will they admit ſome, and reject if ſome buſy Factioniſts of the meaner fort here
others? or, Will they admit them where they are about (a Body compounded of Separatiſts, Ana-
Contrary to our own Laws ? Now our Clarendon baptiſts, Familiſts, and ſuch like ſtuff), make fome
Conſtit. have exprefly, debent interife omnibus judiciis : Show and Noiſe, yet what are theſe to the whole
The Canons therefore muſt yield to them, not Kingdom? Neither do theſe Men more oppugn
they to the Canons.
our Votes in Parliament, than our Stations in the
4. Twenty-four Biſhops have Dependance upon Church: So as this Argument will no leſs hold
Two Archbiſhops. When was it otherwiſe ? Is it for No Biſhops than for No Vores ; as likewiſe chat
not ſo in all subordinations of Government? If Inſtance in the Practice of Scotland, Scotland hath
this be a juft Inconvenience, let all be levell’d to aboliſh'd Epiſcopacy, they ſay: The more pity;
an Equality, and that ſhall end in a certain Confu- let them look, quo jure, and what Anfwer to make
fion : But they ſwear to them Canonical Obe- unto that God whoſe Ordinance it is : But I had
dience : True, but it is only in cmnibus licitis & thought it ſhould have been a ſtronger Argument;
beneſtis mandatis. The Suppoſition imply'd muft England retains Epiſcopacy, therefore Scotland
needs favour of Uncharitableneſs, That the Me- ſhould ; than, Scotland hath aboliſk'd Epiſcopacy,
tropolitans will be ſtill apt to require unlawful therefore England ſhould do fo too : Let there be
Things, and the Biſhops will ever bafely ſtoop to any other Church nam'd in the whole Chriſtian
a fervile humouring of them.
World, that hath voluntarily abandon'd Epiſco-
s. But they have their Places only for their pacy, when it might have continu'd it; and if
Lives ; and therefore not fit to have a Legiſlative their Practice be herein ſingular, Why ſhould not
Power over the Honours, Liberties, Proprieties of they rather conform to all the reſt of Chriften-
the Subject. 1. If they have their Biſhopricks but dom, than we to them?
for their Lives, yet there are ſcarce any of them
9. But the core of all is, That it ſets too great
that have not ſo much Temporal Eftare in Fee as a diſtance between us and our Brethren of the
may make them no leſs capable of a Legiſlative Clergy, and fo nouriſhes Pride in us, Diſcontent-
Power than many of the Houſe of Commons, who ment in them, and Difquietneſs in the Church:
claim this Right. Secondly, Is the Caſe other An Argument that fights equally againſt all our
now than it hath been all this while ? yet for Superiority over our Brethren, and againſt our
fo many Hundred Years there have been good Votes here: By this reafon we muſt be all equat,
Laws, and juſt Sentences, given by their Concur none ſubordinate : And what Order can there be,
rence, notwithſtanding this their Tenure for Life. where none is above other ? What is this but old
Thirdly, If they be honeſt and conſcionable, tho' | Korah’s Challenge, re take too much upon you, wbere-
they had their Places but for a Year, or a Day, fore lift je up your ſelves above the Congregation of the
they would not yield to determine ought unjuſtly : | Lord Now, I beſeech you, whether was there
And if diſhoneſt and conſcienceleſs, it is not the more Pride in Moſes and Aaron that govern'd, or in
pepetual Inheritance of our Places, that can make Corah and Dathan that murmur'd and repin'd?
our Determinations juſt.
It is Pride then that cauſeth Contention ; but
6. If Dependencies, and Expectations of further where is this Pride ? whether in thoſe that mode-
Preferment, lie in our way; why not equally in rately manage a lawful Superiority, or in thoſe
many Temporal Lords, who are intereſs'a in Of that fcorn and hate to be under Government?
fices, and Places in Court? Why ſhould we be Were thoſe Brethren ſo affected as they ought,
more miſcarriageable by fuch Poſſibilities or Hopes they ſhould rather rejoyce that any of their own
than others ? eſpecially, when our Age is com-
Tribe are advanc'd to thoſe Places wherein they
monly ſuch, and the Charges of Removes fo great, might be capable of doing good Offices to them
that there is fmall likelyhood of an equal gaining and the Church of God, inftead of fwelling with
by the Change.
Envy againſt their juft Exaltation; and would feel
7. If ſeveral and particular Biſhops have much this Honour done to their Profeſſion, and not to
encroach'd upon the Conſciences of His Majeſty's the Perſons.
Subjects, in Matter of their Propriety and Liberty, Laſtly, What a mean Opinion doth this imply
what reaſon is there to impute this unto ali? to be conceiv'd of us by the Suggeſtors, That we,
Why ſhould the Innocent be puniſh'd for the who are Old Men, Chriſtian Philoſophers and
Wrongs of the Guilty ? Let thoſe who can be con- Divines, ſhould have fo little Government of our-
vinc'd of an Offence this way, undergo a condign felves, as to be pufft up with thoſe poor Acceſſions
Cenſure : Let not an unjuſt Prejudice be caſt of Titular Reſpects, which thoſe who are really
upon the whole Calling, for the Errors of a few. and hereditarily poffefs'd of, can weild without
8. It is not to be expected but the whole Num- any ſuch Taint of Suſpicion or Tranſportednefs.
ber of Twenty-ſix ſhould be intereſs'd in the Main In ſhort ; In all theſe Nine Reaľons, there is no-
tenance of that their Juriſdiction, which both the thing that may induce an indifferent Man to think
Laws of Men, and Apoftolical Inſtitution, hath there is any juſt ground to exclude Biſhops from
their own lawful and holy Calling againſt all un-
Patron
bra
juft Oppoſition of Gainſayers. If their Hearts did
floor bosat Is Was blurons
not aſſure them their Station were warrantable and
soil
only thildas
good, they were Beaſts if they would hold them ; ad of busin oben
and if their Hearts do aſſure them ſo, they were pasiboil thai
botas bolon si misis na
Beaſts if they would not defend them. But there to lation Mt 10 gadis
are Numbers in all the Three Kingdoms that cry nómsiles de condo mi sono zwoln 03
logisistant The

Two Short ANSWERS, &c.
581
Chrift; in the Chriſtian Church of all Ages; and
The Second ANSWER;
at this very Day, all thoſe varieties of Chriſtians
in the large Circle of Chriſtianyógraphy, they
Being a Vindication of Epiſcopacy,
have their Set-Forms of Prayers, which
they do
and muft uſe; and in the Reformed Churches
and the Liturgy.
both of the Lutherans, and France, and Scotland, ic
is no otherwiſe : yea, Reverend Mr. Calvin him-
WE
E cannot be too wary of, or too oppoſite ſelf, whoſe Judgment had wont to ſway with the
to Popery and Antichriſtianifm : But let forwardeſt Chriſtians, writing to the Protector of
me admoniſh you in the fear of God, to take heed England, Anno 1548. hath theſe words ; Quod ad
that we do not dilate the Name and Impuration of formulam precum attinet de rituum Eccleſiaſticorum
theſe too far; for I ſpeak it with juſt Sorrow and valde probo ut certa illa exter à qua paftoribus difce-
Compaſſion, there are ſome well-meaning and dere non liceat in functione fua, &c. and adding
ſeduced Souls that are by Erroneous Teachers three grave and ſolid Reaſons for it, concludes
brought into the Opinion, that the ſacred Form thus ; “ So then there ought to be a Set-Form of
of the Government of the Church, and the holy “ Catechiſm, a Set-Form of Adminiſtration of
Forms of the Publick Devotions and Prayers of “ Sacraments, and of Publick Prayers? And why
the Church, and all the Favourers of them, are will we caſt off the Judgment both of him and all
worthy to be branded with the Title of Popery the Divines of the whole Chriſtian World, till
and Antichriftianiſm.
Barrow and Browne in our Age and Remembrance
For the firſt, my heart bleeds in me, to think contradicted it, and run after a Conceit that
that that Calling which was inſtituted by the never had any being in the World till within our
Apoſtles themſelves, and hath ever ſince continued own memory.
in the Univerſal Church of Chriſt, without inter For the latter : There are thoſe who could
ruption to this day, ſhould now come under the allow fome Form of Set-Prayers, but diſlike this
name of Popery : I ſpeak of the Calling ; if the of ours, as favouring of the Pope and the Mafs,
Perſons of any in this Station have been faulty, whence, they fay, it is derived. Now I befeech
let them bear their own burden ; but that the you, Brethren, as you would avoid the Danger
Calling it felf fhould receive this Conſtruction, in of that Woe of calling Good Evil, and Evil Good,
the opinion of well-minded and conſcionable inform your ſelves throughly of the true ſtate of
Chriſtians, is juſtly moft lamentable. I beſeech this Buſinefs.
you, look back upon the Hiſtories of former Know therefore, that the whole Church of
Times, look but upon your Acts and Monuments, God, both Eaſtern and Weſtern, as it was divided,
and ſee whether any have been more expenſive both the Greek and Latin Church under which this
either of their Ink, or their Blood, againft the Ifand was wont to be ranged, had their Forms of
Tyranny of Popery and Superſtition, than the Prayer from the Beginning, which were then
Biſhops of this Church of England ; infomuch as holy and heavenly compiled by the holy Fathers
the Reverend Dr. du Moulin, in his publick Epiftle, of thoſe firſt Times : Afterwards the Abuſes and
profeffes, that the Biſhops of England were they to Errors of Popery came in by degrees, as Tranfub-
whom this Church is beholden for the Liberty and ftantiation, Sacrifice of the Maſs, Prayers for the
Maintenance of the Proteſtant Religion in this Dead, Prayers to Saints; theſe poifoned the
Kingdom: And in this preſent Age, how many Church, and vitiated theſe holy Forms while
of us have written, and are content and ready to they continued; but when Reformation came in,
bleed for the Sincerity of the Goſpel ? If there be divers worthy Proteſtant Divines, whereof fome
any therefore in this
Holy Order, whoſe Lips have were noble Martyrs for Religion, were appointed
hang’d towards the Onions and Garlick and Fleſh- to reviſe that Form of Service, to purge out all
pots of Egypt, let them undergo juſt Cenſure ; but that Popiſh Leaven that had foured them, to re-
let the Calling, and the zealous and faithful fore them to their former Purity, leaving nothing
Managers of it, be acquitted before God and in that Book but that which they found confonant
Men.
to Godlineſs, and pure Religion.
For the latter, I fee and mourn to ſee that many If any Man will now ſay that our Prayer-Book
good Souls are brought into a diſlike and deteſta is taken out of the Maſs; let him know rather
that
tion of the Common Prayers of the Church of the Maſs was caſt out of our Prayer-Book, into
England, as meer Maſs and Popery ; wo is me, which it was injuriouſly and impiouſly intruded;
that Error ſhould prevail ſo far with good Hearts. the Good of thoſe Prayers are ours in the Right of
I beſeech you, for God's fake, and your Souls Chriſtians, the Evil that was in them let them
fake, be rightly informed in this fo material and take as their own.
important a Point.
And if it ſhould have been as they imagine ; let
I ſee there is herein a double Offence: One of them know that we have departed from the Church
them which didike the Prayers, becauſe they are of Rome but in thofe things wherein they have
Set-Forms; the other that diſlike them, becaufe departed from Chrift; what good thing they have,
they are ſuch Set-Forms.
is ours ftill: That Scripture which they have, that
For the former, I beſeech them to conſider Creed which they profefs, is ours, neither will we
ſeriouſly, whether they ought to think themſelves part with it for their abufé.
wiſer and perfecter than all the Churches of God If a Piece of Gold be offer'd us, will we not
that ever have been upon the Earth: This I dare take it becauſe it was taken out of the Channel ?
confidently ſay, That lince God had an Eſtablifhed if the Devil have given a Confeffion of Chrift,
Church in the World, there were Set-Forms of and faid, I know who thou art, even Jeſus the
Devotion ; in the Jewiſh Church before and ſince Son of the Living God; thall not I make this
Confef-

582
A MODEST OFFER, &c.
Confeffion, becauſe it came out of the Devil's for the reforming Sentence of that Publick Au-
Mouth ? Alas, we ſhall be herein very injurious thority whereby it was framed and enacted ; and
both to our felves, and to God, whoſe every holy let not private Perſons preſume to put their Hands
Truth is.
to the Work, which would introduce nothing but
This then is the Form which hath been compiled palpable Confuſion ; let all things be done decent-
by learned and holy Divines, by bleſſed Martyrsly, and in order.
themſelves, who uſed it comfortably, and bleſſed In ſhort, my Brethren, let us hate Popery to
God for it.
the death ; but let us not involve within that
But if the quicker Eyes of later Times have found odious Name thoſe holy Forms both of Admini-
any thing which diſpleaſes them in the Phraſes ftration and Devotion, which are both pleaſing
and Manners of Expreſſion, or in fome Rites pre unto God, and agreeable to all Chriſtianity and
ſcribed in it, let them, in God's Name, await Godlineſs.
loons
ter of
BET
Sila lucah
W OF
OFbad
L
What do 3o ao
Overs bas bols
Borvi! 9A
Agosto Setor diw old sd
diw lied sd 03 Wow
ВізX Бог
dio M O D E S T OFFER anda
for women
Aloqa
bimos o
odo
to ti Islov, toda nit
bimo vis did not
Yugo 10
Some Meet CONSIDERATIONS Tendred to the
Learned PROLOC Utor, and to the reſt of the Aſſembly
.
of Divines met at Weſtminſter. locus is areas Donner
20. ili odo segundos do y
A con los
Earned and Reverend Brethren ; If you be well known as their Friends; and the Pleas
now (as is ſuppoſed) upon the Advice which every of them makes for it felf, are as well
of a Form of Church-Government, I be known as either.
feech you, in the Fear of God, ſetting aſide all I ſuppoſe it is yet res integra ; elſe, I ſhould lay
Prejudice, to take into your fad Thoughts theſe my Finger upon my Lips ; Both the Houſes of
Conſideracions following:
Parliament, your Aſſembly, and the whole King-
It is, I perceive, an uſual Prayer of many dom, ſtand yet free, and unengaged to any part :
Preachers well-affected to your Affembly, that for the National Covenant (as it is interpreted
God would now (after Sixteen hundred Years by ſome of your ſelves, and thoſe other Divines
Univerſal Practice of the whole Church of Chriſt whoſe allowed Sermons have commented upon
upon Earth) ſhew you the Pattern in the Mount; it ) intends not to abjure and diſclaim Epi-
as if, after ſo long and perfect Inquiſitions, there ſcopacy, as ſuch ; but only bends againſt the
could be any new Diſcoveries of the Form that whole prefent Fabrick of Government, as it is
was, or ſhould be ; wherein, I ſuppoſe, their well-built on theſe Arches, theſe Pedeſtals; ſo as if it
meaning is not a little injurious both to the known be taken aſunder from thoſe (ſome of them, not
Truth, and to you: For, what Revelations can neceffary) Appendances, you are no way fore-
we expect thus late ? or what Monuments of Italled in your Judgment againſt it ; nor any
either Scripture or Hiſtory can now be hoped to other, that hath lifted up his Hand in this
be brought to light, which your Eyes have not folemn Covenant.
feen, and former Ages have not enquired into : That I may not urge the Latin Tranſlation of
Surely, ye well know, there can be but theſe the ſame Covenant, printed and fent abroad to
three Forms of Church-Government poſſibly the Low-Coun:ries and France, and other Churches,
deviſed; either by Biſhops, or by Presbyteries, which ran only upon Tyrannicum Regimen Epiſcopo-
or by the multitude of ſeveral and fele&t Con- rum ; that only the Tyrannical Government of
gregations : Every of which have both their Abet- the Prelates, not their Fatherly and Brotherly Pre-
tors and their Adverſaries; The firſt hath all eminence, is there abjured.
Times and Places, fince the Days of the bleſſed Your Wiſdoms know well how to diſtinguiſh
Apoſtles, till this Age, to ſtand for it; The ſecond betwixt a Calling, and the Abuſes of the Execu-
hath the late perſecuted Reformed Church of tion thereof; betwixt the main Subſtance of a
France, (which never deſired, or meant to make Calling, and the circumſtantial and feparable Ap-
their neceffitated Form, a Pattern for others) the purtenances thereunto; from which it may be
Netherlands, and Scotland, for Precedents of it; diveſted, and yet ſtand intire.
The third hath the Miniſters of New-England, and I ſhould be a Flatterer of the Times paſt (which
their Aſſociates, commonly ſtyled by the Name is not often ſeen) if I ſhould take upon me to juſti-
of INDEPENDENTS, vehemently contending fie or approve of all the Carriages of ſome that have
for it: The Adverſaries of every of theſe are as been intruſted with the Keys of Ecclefiaftical Go-
vernment,

A MODEST OFFER, &c.
583
vernment, or to blanch over the Corruptions of Men, whom theſe Apoſtles, by Impoſition of
Confiftorial Officers ; in both theſe there was Hands, ordained to this Fundion? Do not Igna-
fault enough to ground both a Complaint and tims, Irenæus, Tertullian, Polycrates, Egefippus, Clemens,
Reformation ; and may that Man never proſper, Euſebius, Jerom, inſtance in thoſe Perſons who
that deſires not an happy Reformation of what ſucceeded each other in thoſe firft Sees? If you
ever hath been, or is amiſs in the Church of tell me of the difference betwixt the Epifcopacy of
God : But this I offer to your ſerious Confidera- thoſe firſt Ages of the Church, and that of the
tion, wherher Epiſcopacy, ſtript of all Circum- preſent Times; I do willingly yield it, but withal,
ítances that may be juftly excepted againſt, and I muſt add, that it is not in any thing eſſential
reduced to the Primitive Eſtate, may not be to the Calling, but in Matters outward, and
thought a Form, both better in it ſelf, and more merely adventitious; the abatement whereof (if
fit for this Kingdom and Church, than either of it ſhould be found needful) diminiſhech nothing
the other.
from the Subſtance of that holy Inſtitution : What
How ancient it is, I need not appeal to any but can be more expreſs, than, in the ancienteſt of
your felves, who do well know, that there was them, the bleſſed Martyr Ignatius, the mention of
never yer any Hiſtory of the Church, wherein the three diſtinct Degrees of Biſhops, Presbyters,
there was not full mention made of Biſhops, as Deacons, encharged with their feveral Duties
the only Governors thereof; neither can any which were yet never intermitted and let fall to
learned Adverfary deny, that they have continued, this preſent Day: How frequently and vehement-
with the general Allowance of God's Church, ly doth he, in his genuine Epiſtles, (twice in that
from the very Apoftolick Times, until this preſent to the Epheſians) call for due Subjection to the
Age. And whether it can be ſafe, and lie not Biſhops, and the Presbytery? How diftinaly doch
open to much ſcandal, to exchange ſo ancient an he, in his Epiſtle to the Magneſians, name their
Inſtitution hitherto perpetuated to the Church, for Biſhop, Dama; their Presbyters, Baſſus, Apollonius,
a new, where no neceflity inforces us, judge ye. Stephanus? How doth he, in his Epiſtle ad Tral-
How univerſal it is, being the only received | lianos, ſet forth the Biſhop, ws témov a zaleg's őrwv;
Government of all the Chriſtian Churches over and the Presbytery, ws owéd elov @es, &c. And if
the Face of the whole Earth, (excepting only this any Man ſhall be ſo unjuſtly ſcrupulous, as to call
ſmall Spot of our Neighbourhood) ye know as into queſtion the credit of this gracious Author,
well as the undoubted Relation of the Chriſtiano- (reſerved, no doubt, by a ſpecial Providence, for
graphy can tell you : And how unſafe it may be, the Conviction of the Schiſms of theſe laſt Times)
to depart from the Form of all the Churches therein outdoing Vedelius himſelf, (who ſtoutly
that profeſs the Name of Chriſt, (who do all afferteth ſome of theſe Epiſtles, whilft he rejects
fubmit themſelves to Biſhops, or Superintendents, others as ſuppoſititious ) let him caſt his eyes upon
except the fore-excepted) I leave to your grave the no leſs famous and holy Marcyr
Judgment.
and Biſhop Polycarpus, who as Irenæus, Mares. 1.3.
Iren, advers.
Beſides, how Epiſcopacy is, and hath long been an unqueſtionable Author, tells us,
ſettled in this Kingdom, and (as it were) incor- one whoſe Eyes beheld that Saint)
porated into it ; and enwoven into the municipal did not only converſe with thoſe that had ſeen
Laws of this Land, ſo as that it cannot be utterly Chriſt, but alſo was by the Apoſtles conſtituted in
removed, without much Alteration in the whole Afia, Biſhop of the Church of Smyrna. Let him,
Body of our Law, is a Matter well worthy of not if he can, deny Cyprian the holy Martyr and
the leaſt Conſideration.
Biſhop of Carthage, writing familiarly to the Pres-
But all theſe would yet ſeem light upon the byters and Deacons there, ſometimes gravely re-
Balance, if there were not an intrinſecal Worth in proving them, ſometimes fatherly admoniſhing
the Inſtitution it felf, that might ſway with you: them of their Duries, in divers of his Epiſtles
.
The Covenant binds to the Endeavours of ſuch a Let him deny, that his Contemporary, Cornelius
Government as is according to the Word of God, Biſhop of Rome, acknowledgeth forty fix Presby-
and the Example of the beſt Reformed Churches. ters committed by the Catholick Church to his
And now, let me appeal to your own Hearts, charge : In ſhort, let him, if he ſtick at this Truth,
and the Hearts of all judicious and unprejudicated deny that there was any Chriſtian Church of old,
Readers, whether the Rules of Church-Govern- any Hiſtory:
ment, laid forth in the Epiſtles to Timothy and All which duly conſidered, I would fain know
Titus, do not ſuppoſe and import that very proper what reaſon can be ſhewed, why that ancient,
Juriſdicton which is claimed by Epiſcopacy at this yea, firft Government by the Biſhop and his Pres-
Day; which, if it were not intended to be left as bytery, received, and with all good approbation
a perfect Pattern to Succeſſion, the whole Church and ſucceſs, uſed in the Primitive Church, and
of Chriſt ſhould have been left in the dark, with-derived (tho' not without fome faulty Omiſſions
out any direction for the ſucceeding Adminiſtration and Intertextures, which may eaſily be remedied)
thereof: Thoſe Charges are plainly given, not to until this preſent Day, ſhould not rather také
many, but to one; and do moft manifeftly imply, place; than a Government lately and occaſionally
not a Party, but Pre-eminence and Power. raiſed up in the Church, for the neceſſity or
And if the Example of the beſt Churches muſt convenience of ſome ſpecial Places and Perſons,
carry it ; what Church could be more pure, and without any Intention of an Univerſal Rule and
more fit for our Imitation, than the Primitive Preſcription.
and that part of it, which immediately followed If you ſhall ſay, that this Government by
the Apoſtles of our bleſſed Saviour Jeſus Chriſt : Biſhops, hath been found, by fad experience,
And do not you full well know, that our Hiſto- hitherto a Block in the Way of perfect Reforma-
ries, and unqueſtionable Authors, name the Mention, deſtructive to the Power of Godlineſs, and
pure
6. 3

584
A MODEST OFFER, &c.
pure Adminiſtration of the Ordinances of Chrift; the late worthy Biſhop of Wincheſter, asked King
give me leave to anſwer ; That, Firſt, I fear the Fames of bleſſed Memory, (whoſe ſweet Affabi
Independent-part will be apt to ſay no leſs of the lity the World well knew) How it came about, that
Presbyterian ; boldly preſling their Defe&s, both there were ſo few Herefies and Errors of Doctrine broach-
in Conſtitution and Practice, and publickly aver- ed and proſecuted, to the publick Diſturbance of the
ring the exquiſitely-reformed Way to lie betwixt Church of Scotland ? Unto which, the wife and
the
Epiſcopal and Calvinian, which they have had learned King is ſaid to have returned this Anſwer;
the happineſs to light upon ; neither want there That every Pariſh bath their Paſtor ever preſent with
thoſe, who, upon challenge of further Illumina- them, and watching över them; That the Paftor bath
tion, tax thoſe Semi-Separatiſts, as coming far too his Elders and Deacons, forted with bim ; That be
,
ſhort of that Perfection of Reformation, which with them, once a Week, meets at a Set-Time and Place,
themſelves have atrained.
for the Cenfure of Manners, or whatever Diſorder falls
Secondly, I muſt
, in the fear of God, beſeech out in the Pariſh ; ſo as be, by this means, perfectly
you here to make uſe of that neceſſary Diſtin- knows his Flock ; and every Abberration of them, either
&tion, betwixt Callings, and Perſons ; for it often in Matter of Opinion, or Practice : And left any Error
falls out, that the Calling unjuſtly ſuffers for that, or Herefy may ſeize upon the Paftor, they have their
whereof only the Perſon is guilty: Let the Calling Presbyteries, conſiſting of ſeveral Sbrivalties, wbich meet
be never ſo holy, and the Rules of Adminiſtration together in the chief Town or City next to them, every
never ſo wiſe and perfect ; yet if the Perſon, in Week alſo once; and have there their Exerciſe of Pro-
whoſe Truſt they are, be either negligent, or pheſying ; after which, the Moderator of the jaid Meet-
corrupt, or impotent in ordering his Paſſions and ing asks and gathers
, the Judgments of all the ſaid
Carriage,it
cannot be but all things muſt go amiſs, Paftors, concerning the Doctrine then deliver’d, or of
and much Diſorder and Confuſion muſt needs fol- any other doubtful Point that is then and there propounded;
low to the Church of God; and if ſuch hath been and if the ſaid Presbyters be divided in their Opinions,
the Caſe in ſome late Times, why ſhould the then the Queſtion is, under an enjoined ſilence, put over
blame be laid upon the Calling, which both is to the next Synod, which is held twice a rear ; unto
innocent, and might have been better improv'd that, all the Paſtors of that Quarter, or Province, duly
Give me a Biſhop (ſuch there have been, and ſuch refort, accompanied with their Elders; the Moderator
there are, let Dr. Potter the late Biſhop of Carlife, for of the former Synod begins the Aktion ; then a new Mo-
Inſtance, be one) that is truly conſcionable, pious, derator is choſen for the preſent, or (as it ſeldom falls
painful
, zealous in promoting the Glory of God, out) the laſt Moderator, by Voices
, continued. Ang
ready to encourage all faithful Preachers, and to Queſtion of Doubt being propoſed, is either decided by
cenſure and corre& the lazy and ſcandalous; that Meeting, or (if it cannot be ſo done) is, with charge
careful of the due Impoſition of his Hands; meek of filence, reſerved till the National Synod, or General
and unblameable in all his Carriage: And row Aſembly, which they hold every year once ; whither
tell me how the Government of ſuch an one (re- come not the Paſtors only, but the King himſelf, or his
gulated by the holy and wholſom Laws of our Commiſſioners; and ſome of all Orders and Degrees
,
Church) can be ſaid to be obſtructive to the Suc- Sufficiently authorized for the determining of any Contro-
ceſs of the Goſpel, or to deſtroy the Power of verſy that ſhall ariſe amongſt them. Thus he.
Godlineſs ? Certainly, if all be not ſuch, the And certainly this bears the face of a very fair
fault is in the Men; their Calling doth not only and laudable Courſe, and ſuch as deferves the Ap-
admit of, but incites them to all Virtue and Good probation of all the well-willers to that Difci-
neſs; whereof if they be defective, let the Perſon pline : But let me add, That we either have, or
take off the blame from the Function.
may have, (in this very fame State of Things, with
Neither doubt I to affirm, that it may well ſome ſmall variacion) in effect, the fame Goverz-
be made good, that the perfecteft Reformation ment with us; only there wants ſome Care and
which the Church of God can be capable of here Life in their execution, which might, without
upon Earth, may confift with Epiſcopacy, ſo much difficulty, be redreſſed : Every Pariſh hath,
regulated, as it may be, if it pleaſe the High Court or, by Law, ought to have their Miniſter ever
of Parliament to pitch upon that Courſe: And preſent with them, and carefully watching over
indeed, how can it be conceived, that the careful them. Inſtead then of their Paſtor, Elders, and
Inſpection of one conſtant, prudent, and vigilant Deacons ; we have in every Pariſh, the Miniſter,
Overſeer, fuperadded to a grave and judicious whether a Redor or Vicar ; Church wardens,
Presbytery, ſhould be any hindrance to the pro- Queft-men, or Side-men, and Overſeers for the
greſs of Godlineſs ? Eſpecially, when he is to poor; and in Places of Eminence, a Curate or
limited by the Bounds of good Laws and Conſti- Affiftant to the Rector, who is a Deacon at leaſt;
tutions, that he cannot run out, without the dan- theſe may, and ought, and in ſome Places do duly
ger of a juft Cenfure : There are already many meet together every Week, on a ſet Day, in their
excellent Rules of Government, if they were Veftry, and decide ſuch Differences as happen
awaked and actuated by full Authority ; and, amongſt them ; and may well be enjoined to take
where there is any Deficiency, more might be notice of ſuch Abuſes and Miſdemeanors as
eaſily added, to make the Body of the Church- are incident into their Pariſh, for their ſpeedy
Laws compleat.
Reformation, within the Verge of their own
To give a taſte of what may be effected, with | Power.
very little or no Alteration of one Form of Go Inſtead of their Presbyteries, conſiſting of feve-
vernment to another.
veral Paſtors, we have our Number, and Combi-
I remembred one of our Brethren of Scotland, nation of Miniſters, in the Diviſions of our ſeveral
in a Diſcourſe tending to the advancing of the Deanries; under which, are ranged all the Mini-
Presbyterian-way, tells us, that Dr. Mountague, I fters within that Circuit ; over whom, the Rural-
Dean

A MODEST OFFER, &c.
585
Dean (as he is called) is every Year choſen, by the Time limited ; and, left there ſhould be any
ſaid Miniſters of that Diviſion, as their Modera- / Subreption in this ſacred Buſineſs, it is ordered,
tor, for the Year enſuing, whoſe Office (if it that theſe Ordinations ſhould be no other than
were carefully looked unto, and reduced to the folemn, both in reſpect of Time and Place; nei-
original Inſtitution) might be of fingular Uſe to ther ought they to be, nor in fome Places are,
God's Church : This Deanry, or Presbytery, con- without a publick Precognization of lawful Warn-
fiſting of ſeveral Paſtors, may be enjoined to meeting affixed upon the Cathedral Church-door
together every Month, or oftner (if it ſeem fit) where the ſaid Ordination ſhall be celebrated ;
in ſome Cicy or Town next unto them, and may and over and beſide the Charge, that none hall
there have their Exerciſe of Prophefying, as I be admitted to be a Candidate of holy Orders,
have known it practis'd in ſome Parts of this King- but he who brings fufficient Teſtimonials of his
dom; and as it is earneſtly wiſhed and recom- good Life and Converſation, under the Seal of
mended by that excellently-learned Lord Verulam, fome College in Cambridge or Oxford, or of three
late Lord Chancellor of England, in his prudent or four grave Miniſters, together with the Sub-
Confiderations: and then, and there, may en-ſcription and Teftimony of other credible Perſons
deavour to decide any Doubt, that may ariſe in who have known his Life and Behaviour by the
their ſeveral Pariſhes, either concerning the Do- ſpace of three Years next before. It is well known
ctrine of their Miniſter, or Scruple in Cales of Con- to you, that before the Act of Ordination, there
ſcience, and may tranſact any Publick Buſineſs that is publick Proclamation made to the whole Ar-
may concern their whole Diviſion : But if any ſuch ſembly, that if any Man knows any Crime or
Matter or Queſtion ſhould ariſe, as their divided Impediment in any of the Perſons preſented, for
Opinions cannot fully determine, it may (under which he ought not to be Ordained, that he
charge of ſilence) be put over to a more publick Should come forth and declare it, before any Hand
Meeting, which is the Synodal Aſſembly of the be laid upon his Head for his full Admiſſion.
Clergy, held twice a Year, under the Moderation Notwithſtanding all which Care of our dear
(hitherto) of the Arch-deacon ; and if there the Mother the Church of England ; if it ſhall be
Queſtion fail of a full Determination, it is, or thought meet, that any further Act of Tryal ſhall
may be referred (with like Silence and Peace) paſs upon thoſe which are Suitors for Ordination,
to a Dioceſan Synod, which may be held every how eaſily may it be ordered, that at the Monthly
Year once, under the Preſidency of the Biſhop; (or, if need be, more frequent) Meeting of the
and if yet the Deciſion come not home, it may Miniſters within the ſame Presbytery, or Deanry;
be referred to the determining of a Provincial they may be appointed to make trial of their Gifts,
Synod, or yet higher, to a National : So as in and undergo ſuch further Examination of their
theſe Caſes of Doubts, or Errors, if Men would Abilities as ſhall be thought requiſite, e're they
not be wanting to themſelves, nothing needs to ſhall be preſented, and admitted by the Biſhop
be wanting in the State we now ſtand in, to the and his Presbytery, to that holy Fundion.
Safety and Happineſs of our Church.
And whereas it is much ſtood upon, that it is
For Matter of Ordination of Miniſters; the for- meet the People (whoſe Souls muſt have Right
mer Conſtitutions of our Church have deeply en- in him to whoſe Truſt they are committed) ſhould
joined the Preſence and Aſſiſtance of thoſe, who, have ſome hand in their conſent to that Paſtor
by their original Inſtitutions, are the Presbytery of by whom they muſt be fed ; it muſt
be ſaid, that
the Biſhop, at, and in, the Examination, and Al- beſides their Devolution of their Right to the
lowance of the Perſons to be ordained ; requiring Patron, who, as their Truſtee, preſents a Miniſter
alſo the joint-Impoſition of thoſe Hands, which for them, it may be no prejudice at all to the
atteſted the Sufficiency of the ſaid Examinants ; Power which by Law and Inheritance is fettled
not without a ſevere Sanction of two Years Sur- upon the Patron, that the Perſon whom his
penſion of the Act of Ordaining, to paſs upon any Choice pitches upon, be appointed before-hand
Biſhop, or Suffragan, that ſhall be found failing to Preach (for a Trial) to that
. Congregation to
in any of the Particulars ; the Qualification of which he is ſo deſigned ; and if either for his
thoſe that are to be ordained, is in our Canons Voice, or other juft Exceptions, he be found
already ſet forth, with much caution, for their unmeet for them, that another more fit may be
Age, their Degrees, their Abilities, the Teſtimony recommended by the ſaid Patron to the Place :
of their holy Converſation ; neither need I doubt but if through Faction, or Self-will, or Partiality,
to affirm, that he, who (beſides all other Circum- the Multitude ſhall prove peeviſh and faſtidious,
ſtances of Education ) is able to give a good Ac- they may, in ſuch a caſe, be over-ruled by juſt
count of his Faith in Latin, according to the re- Authority.
ceived Articles of the Church of England, and to As for Matter of Cenſures, it may not be de-
confirm the fame by ſufficient Teſtimonies, out nied, that there hath been great Abuſe in the ma-
of the holy Scripture, may be thought competenc- naging of them, both upon Eccleſiaſtical Perſons,
ly fit (for matter of Knowledge) to enter upon and others : Suſpenſion of Miniſters, upon ſlight
the firſt ſtep of Deaconſhip ; which the Wiſdom and inſufficient Cauſes, both ab officio, and beneficio,
of the Church hath (according to the Apoſtle's hath been too rife in ſome Places of latter times
;
Rule) appointed (not without a ſufficient diſtance and the dreadful Sentence of Excommunication
of Time) in way of Probation, to the higher Or- hath too frequently and familiarly paſſed upon
der of Miniſtry ; forbidding to give both Orders light and trivial Matters : How happy were it, if
at once ; and requiring, that he who is ordained a ſpeedy Courſe may be taken, for the Prevention
Deacon, ſhall continue a whole Year, at leaſt in of this Evil; in the Conference at Hampton-Court,
that Station, except, upon ſome weighty Reaſons, a Motion was ſtrongly made to this purpoſe, but
it ſhall ſeem fit to the Biſhop to contract the without effect ; if the Wiſdom of the preſent Par-
Eeeeee
liament

586 Irrefragable PROPOSITIONS, &C.
liament ſhall ſettle ſome other way for the curb-, Thus he; with what fair probability, I leave to
ing of contumacious Offences againſt Church- your Judgment.
Authority, it will be an Act worthy of their Care Neither is it any Intention of mine to meddle
and Juſtice. In the mean time, as for this, and with any piece of that Government which ob-
all other Ecclefiaftical Proceedings, it may with taineth in other the Churches of God; but only,
much facility, and willing conſent of all Parts, be to contribute my poor Opinion concerning the
ordered, that the Biſhop Thall not take upon him, now-to-be-ſettled Affairs of our own.
to inflict either this, or any other important Cen What ſhall I need to ſuggeſt unto you the dan-
ſure, without the concurrence of his Presbytery ; gerous Under-workings of other Sects, ſecretly
which ſhall be a means (in all likelihood) to pre- endeavouring to ſpring their hidden Mines, to the
vent any Inconvenience that may ariſe from the overthrow both of the one Government and the
wonted way of Judicature.
other ; whereof, without ſpeedy remedy, perhaps
As for the Co-aſſeſſion of a Lay-Presbytery, in it will be too late to complain? No doubt, the
fwaying theſe Affairs of Church-Government, Wiſdom and Authority of that great Senate (whom
ye well know how new it is; ſome of you might ye alſo ſerve to adviſe) will forthwith interpoſe
have been acquainted with the Man that brought itſelf to the prevention of thoſe Miſchiefs which
it firſt into any part of this Iſland ; and what the variety of theſe Herefies and Sects (though
ground there is for it, either in Scripture, or An- ſome of them cloaked with the faireſt Pretences)
tiquity, I appeal to your Judgment: Surely the threaten to this poor Church : It is no boot for me
late learned Author of the Counſel for the Re- to tell you, that the leſs Diſunion there is, the
forming the Church of England, (altho' otherwiſe more ground of Safety; and that where the holy
a vehement Affertor of the French Diſcipline) in- | Purpoſes of Reformation may be effected with
geniouſly confeſſeth, that however thoſe Prote- the leaſt Change, there muſt 'needs be the moſt
ftants which live under Popiſh Governors, have hope of Accordance.
done wiſely, in deputing ſome choice Men, The reſt to the wiſe Application of the Power-
ſelected out of their Congregations, whom they ful and Judicious; it is enough for me to have
call Elders, to ſhare with their Paſtors, in the thus boldly ſhot my Bolt amongſt you, and to
Care and Management of Ecclefiaftical Affairs ; have thus freely diſcovered my honeſt and well-
yet thoſe Proteſtant Churches which live under meant Thoughts to fo able Judgments : What I
the Government of Proteſtant Princes, may with want in my poor Endeavours, Thall be ſupplied
the ſafety of thoſe reſpects which mutually inter- with my Prayers, that God would be pleaſed to
cede betwixt Paftors and people, forbear any compoſe all our miſerable Diſtractions, and to put
ſuch Deputation ; foraſmuch as the ſupreme Ma- an happy iſſue to the long and perilous Agitations
giftrate transfers (for the moſt part) to himſelf, of this wofully-tottering and bleeding Church and
that which is the wonted Charge of thoſe deputed Kingdom ; which the good God of Heaven vouch-
Elders ; concluding, that thoſe Men do meerly loſe ſafe to grant, for his great Mercies-fake, and for
their labour, who fo buſily endeavour on the the ſake of the dear Son of his Love Jeſus-Chriſt
one ſide, to diſprove the Antiquity of the Lay- the Juft. Amen.
Elderſhip; and, on the other, by weak Proofs
to maintain, (clean contrary to the mind of the Sept. 12.
Philalet
birenæus.
Apoſtle) that the Text of St. Paul (1 Tim. 5. 17.) 1644.
is to be underſtood of Paſtors, and Lay-Elders :
Certain Irrefragable PROPOSITIONS
worthy of Serious Conſideration.
I.
NO
N
103
2.
I
4.
TO Man may ſwear, or induce another O Prejudice of another Man's Right can be
Man to ſwear unlawfully.
ſo dangerous and ſinful, as that Prejudice
which is done to the Right of Publick and Sove-
reign Authority.
T is no lawful Oath that is not attended with
S.
Truth, Juſtice, and Judgment, Jer. 4. 2. the
THE Right of Sovereign Authority is highly
firſt whereof requires that the thing ſworn be true;
the ſecond, that it be juſt ; the tbird, that it be not
prejudiced, when private Subjects incroach
upon it; and ſhall, upon ſuſpicion of the dif-
undue, and unmeet to be ſworn and undertaken.
avowed Intentions or Actions of their Princes,
combine and bind themſelves to enact, eſtablish,
3.
or alter any Matters concerning Religion, with-
Promiſſory Oath which is to the certain preju- out (and therefore much more if againſt) the Au-
dice of another Man's Right, cannot be at- thority of their Lawful Sovereign.
tended with Fuſtice.
6. A
A

Reſolutions for RELIGION.
587
6.
Man is bound in Conſcience to reverſe and | Two as undoubted PROPOSITIONS
diſclaim that which he was induced unlaw-
fully to engage himſelf by Oath to perform.
concerning Church-Government.
1.
NO
N
7.
10 Man living, no Hiſtory, can few any
O Oath is, or can be of force, that is made
well-allowed and ſettled National Church in
againſt a lawful Oath formerly taken ; ſo as
he that hath ſworn Allegiance to his Sovereign, and governed otherwiſe than by Biſhops, in a meet
the whole Chriſtian World, that hath been
thereby bound himſelf to maintain the Right, and moderate Imparity, ever ſince the Times of
Power and Authority of his faid Sovereign, cannot Chriſt and his Apoſtles, until this preſent Age.
by any ſecond Oath be tied to do ought that may
tend to the infringement thereof; and if he have
fo tied himſelf, the Oligation is, ipſo facto, void and
fruſtrate.
TO Man living, no Record of Hiſtory, can
Thew any Lay-Presbyter that ever was in the
whole Chriſtian Church, until this preſent Age.
COROLLAR Y.
2.
NO
IK
F therefore any Sworn Subje&t ſhall, by Pre-
COROLLARY.
tences and Perſwafions, be drawn to bind
himſelf by Oath or Covenant, to determine, e-
fiablich
, oilalter any Ad concerning
Matter of ICM er mere end mas easily the area as Chriftian Wiſdom
Religion, without or againſt the Allowance of Sa and Perſons, betwixt the Subſtance of Callings, and
vereign Authority, the Ais unlawful and unjuſt
, the not neceſſary Appendenances of them, betwixt the
and the Party ſo engaged is bound in Conſcience
to reverſe and renounce his
faid A&: Otherwiſe Rules of Government, and the Errors of Execurion,
(beſides the horrible
Scandal which he ſhall draw theſe ill-raiſed Quarrels would die alone.
upon Religion) he doth manifeſtly incur the Sin
of the Breach of the Third and Fifth Com-
Da pacem Domine.
mandments.
A MEN..
Reſolutions for RELIGION.
W
V
Hereas there are many loud Quarrels 4.
I believe and know, that God hath ever ſince
and Brabbles about Matter of Religion, the Creation of Mankind had a Church upon
this is my firm and ſtedfaſt Reſolution, Earth, and ſo ſhall have to the End of the World,
wherein I find Peace with God, and my own Soul, which is a Society or Communion of faithful Men
as being undoubtedly certain in it ſelf, and holily profeſſing his Name, againſt which the Gates of
charitable to others, and that in which I conſtant- Hell ſhall never be able to prevail, for the Failings
ly purpoſe (God willing) as to Live, ſo to Die. thereof.
5. I believe and know, that the conſenting
1. I do believe and know, that there is but one Voice of the Succeſſions and preſent Univerſality
Way to Heaven, even the True and Living Way, of faithful Men in all Times and Places, is worthy
Jeſus-Chriſt, God and Man, the Saviour of the of great Authority, both for our Confirmation in
World.
all Truths, and for our Direction in all the circum-
2. I believe and know, that this way however ſtantial Points of God's Service ; ſo as it cannot
it is a narrow and ſtraight Way, in reſpect of the be oppoſed, or ſever'd from, without juſt Offence
World, yet hath much Latitude in it ſelf: So as
to God.
thoſe that truly believe in this Son of God, their 6. I believe, and know, that beſides thoſe necef-
Saviour, tho' they may be miſ-led into many Bye- ſary Truths contain'd in the Holy Scriptures, and
paths of ſmall Errors, yet by the Mercy of God, feconded by the Confent and Profeflion of all
are acknowledg’d not to be out of the main High-God's Faithful ones, there may be, and ever have
way to Eternal Life.
been, certain collateral and not-mainly importing
3. I believe and know, that the Canonical Scrip- Verities, wherein it is not unlawful for ſeveral
tures of God are the true and unfailing Rule of particular Churches to maintain their own Tenets,
our Faith, ſo as whatſoever is therein contain'd and to diſſent from other; and the ſeveral Mem-
is the infallible Truth of God, and whatſoever is bers of thoſe particular Churches are bound, fo far
neceſſary to be believed to Eternal Salvation, is to tender the Common Peace, as not to oppoſe
therein exprelly, or by clear and undoubted Con- ſuch publickly receiv'd Truths.
ſequence contain'd, and fo fet forth as it neither 7. I do confidently believe, that if all the pare
needeth farther Explication, nor admits of any ticular Churches, thro' the whole Chriſtian World,
probable Contradiction.
ſhould meet together, and determine thefe ſecon-
Eeeeee 2
dary

588
Reſolutions for RELIGION.
dary and un-importing Truths to be believ'd upon | and make them but Daughters and Punies to her ;
Neceflity of Salvation, and ſhall enaet Damnation the ſhall be guilty of an high Arrogance and Pre-
to all thoſe which ſhall deny their Aſſent thereunto, fumption againſt Chriſt and his dear Spouſe, the
they ſhould go beyond the Commiſſion which Church ; ſince, with the Juft and Holy God, there
God hath given them, and do an Ad which God is no Reſpect of Perſons or Places, but in all. Na-
hath never undertaken to warrant: Since there tions thoſe that ſerve him beſt are moſt accepted of
can be no new Principles of Chriſtian Religion, him.
however there may be an Application of ſome 12. From hence will follow this double Corollary:
formerly-receiv'd Divine Truths to ſome emergent Firſt, That (as there is a kind of natural Equality
Occaſions, and a clearer Explication of fome ob- in Siſterhood) no particular National Church can,
ſcure Verities.
by right of any Inſtitution of God, challenge a
8. I do confidently believe that God hath never commanding Power over the reſt, however ſome
confind the Determination of his Will in all Que- one may have a Precedency to other, in reſpect,
ſtions and Matters pertaining to Salvation, or whether of more conſtant Holineſs and Sincerity,
whatſoever Controverſies of Religion, to the Breaſt or more ſpeed of Converſion, or of larger Extent,
of any one Man, or to a particular Church, or to or of that Civil Greatneſs and Pre-eminence of
a Correſpondence of ſome particular Churches, ſo that State or Nation wherein it is ſettled : And
as they ſhall not poſſibly err in their Definitions and upon this Occaſion may, and muft, improve and
Decrees.
exerciſe her Eminence, to the Defence and Fur-
9. I do confidently believe, that the Church of therance of the weaker and more diſtreſs’d : But
Rome, comprehending both the Head, and thoſe if any particular National Church, being leſs able
her Adherents and Dependents, being but particu- to ſuſtain it felf, fhall agree voluntarily to ſubmit
lar Churches, have highly offended God, in arro-herſelf (for Orders-fake and for Safety and Pro-
gating to themſelves the Privilege of Infallibility tection) to the Sway of one more famous and
which was never given them, and in ordaining powerful, her Engagement doth juſtly bind her,
new Articles of Faith, and excluding from the Bo- ſo far as lawfully it reacheth, viz. to acknow-
fom of God's Church, and the Gates of Heaven, ledge a Priority of Place, and to reſpect her Di-
all thoſe which differ from her in the Refuſal of rections in Matters of Form and outward Admini-
her late-bred Impoſitions, tho' otherwiſe holy Men, ftration, ſo long as they vary not from the Rule
and no leſs true Chriſtians than any of them- which God hath fet in his Church : But if that
ſelves.
more potent Church ſhall abuſe that Power, and
10. I do confidently believe, that tho' it be a begin to exerciſe Tyranny over the weaker, by
thing very requiſite to publick Peace and good Or- forcing upon her new and undue Impoſitions of
der, that every feveral Chriſtian fhould be rang’d Faith, or intolerable Infolencies in Government;
under ſome particular Church, and every particular there is no Law of God that binds that weaker
Aſſembly to be ſubordinate to ſome higher Govern- Church, Iſachar-like, to lie down between two
ment, which may over-ſee and over rule them in Burdens fhe may challenge, and reſume, the
the caſe of different Opinions and Matters of Pra- Right of a Siſter, and ſhake off the Yoak of a
etice; yet that God hath not requird or command-Slave, without the Violation of any Command of
ed either of theſe upon Neceſſity of Salvation; fo God; and not the Injur'd, but the Oppreſſor, is
as an Indian Convert, in the remoteft Part of the guilty of the Breach of Peace.
World, believing in Chrift, may, without Rela 2. It will hence follow, that the Relation of this
tion to any Church whatſoever, be ſav'd ; and a common Siſterhood of all Chriſtian Churches, juft-
particular Church being Orthodox in the mainly ties all thoſe that profeſs the Name of Chriſt to
Principles of Religion, upon Matter of litigious a charitable Regard of each to other : So as tho?
Conteſtation, flying off from ſome more eminent there be in ſome of them groſs Errors in Matters
Church under which it was rank'd for Order-fake, of Doctrine, and foul Corruptions in Matters of
however it may be faulty in an undue Diviſion, Practice, yet whilſt they hold and maintain all
yet is not hereby excluded from the Capacity of the Articles of the ſame Chriſtian Faith, and ac-
Salvation; ſince fuch ſlight Jarrs and Unkind- knowledge the ſame Scriptures, the Subſtance of
neſſes in Churches, can no more ſhut them out the fame Baptiſm, and of the Inſtitution of the
from a common Intereſt in Chriſt, than the like Holy Eucharift, they ceaſe not to continue Siſters,
Quarrels of a Paul and Barnabas, Aets 15. 39. could notwithſtanding their manifold Enormities and
keep either of them out of Heaven.
Depravations: Theſe are enough to deform any
I do confidently believe, that all the parti- Church, not enough to dif-church it ; theſe are
cular National
Churches, thro the whole Chriftian enough to impair the Health, not to bereave the
World, are no other than Sifters, Daughters of Life : Howſoever therefore we muſt always hate
the ſame Father, God; of the ſame Mother, the and cry-down their Errors, (which a wilful Main-
Spiritual Feruſalem which is from Above ; ſome of tenance makes no leſs than damnable) yet we
them are Elder Siſters, others Younger ; ſome muſt pity and pray for their Perſons, and, by all
more tall and large ſpread; others of leſs Sta- good means, labour to bring them to an Acknow-
ture ; ſome fairer in reſpect of Holineſs of Life ledgment of the oppos’d Truth: And altho' I well
and Orthodoxy of Judgment, others fouler in re know there is ill Uſe made of our Charity this way,
fpect of Corruptions, both of Do&rine and Man- by thoſe willing Miſtakers who turn it to our Dif-
ners; ſtill Siſters: And if any of them ſhall uſurp advantage, that we paſs ſo favourable Cenſures
a Miſtreſs-ſhip over the reſt, or make herſelf a upon their Churches, whilſt they paſs ſo cruel and
Queen over them, and make them Subjects and inercileſs Cenſures upon ours; yet my Conſcience
Slaves to her; or a Motherhood to the reſt (other- bids me to ſay, that I cannot repent of this juſt
wife than in a Priority and Aid of Converſion) Sentence, wherein I know I ſhall find Comfort in
my
IL.

Reſolutions for RELIGION.
589
my Appearance before the dreadful Tribunal of tradi&ion, not only gives ſharp Language, but
God, when the Uncharitableneſs and Injuſtice of thruſts her Siſter out of doors; neither will admic
theſe bloody Men, that ſend their charitable Oppo- her to come in again, except fae ſubmit herſelf to
ſers to a remedileſs Damnation, ſhall be adjudgʻd her Authority, and perform that Chare which ſhe
to chat Hell which they have preſumptuoully formerly refus’d: The Younger holds off, as think-
doom'd unto others: As for them, let them fee ing ſhe may not yield without wrong to herſelf,
how they can anſwer it to that Juſt Judge of the and to her Mother's Truft. The Siſters are now
World at that Great Day, that they have preſum'd thus parted; but where is the Blame? The Younger
to blot out of the Book of Life ſo many Millions of is gone away from the Elder ; but ſhe doth it upon
Faithful Chriſtians, only for diſſenting from them the Elder's Violence : On the one fide, ſhe had
in ſuch Points as God never gave them Warrant to not gone, if ſhe had not been thruſt out; on the
impoſe.
other ſide, ſhe had not been thruſt out, if ſhe had
From the Force then of this Relation, it is eaſily not refus'd to do the Thing requir'd : On the one
ſub-infer'd, that it is not lawful for Chriſtian ſide, the Elder might not be ſo imperious, nor en-
Churches, upon Differences about Points not joyn a Thing unfit; on the other ſide, the Younger
eflential to the Faith, either voluntarily to forſake might not, upon ſuch a Command, voluntarily
the Communion of each other, or forceably to ab- forſake the Elder ; but if the Elder ſhall unjuſtly
dicate and thruſt out each other from their Com- challenge ſuch Authority, and ſhall thereupon im-
munion : There being the ſame Reaſon in this Be- poſe unmeet Services, and ſhall put the Younger
half, of a Church and a ſeveral Chriſtian : As out of doors for not performing them, it is clear
therefore one Chriſtian may not abandon another where the Fault refts.
for Differences of Opinion in Matters not neceſ I appeal to God, and the Conſciences of all
ſary to be believ'd; fo neither may one Church, Juſt Men, if this be not the State of the preſent
upon ſuch Ground, either leave or expell another; Differences of the Romans and Reform'd Churches;
but if any ſuch Ad be done, it is to be enquir'd the Remedy whereof muſt therefore begin from
both where the Fault is, and what may be the Re- thoſe Parties which have given Cauſe of the
medy.
Breach : If they ſhall remit of their undue Height
In a meer ſimple Dereliction of a Church thus and Rigour, and be content with thoſe moderate
differing, and ſuppos’d ſo to err, the Faults muſt Bounds which God hath ſet them both for Doctrine
needs be in the Church forſaking : But where the and Government, and yield themſelves but ca-
Departure is accompany'd with ſuch Circumſtances pable of Error, there may be Poflibility of Re-
as may be ſuppos’d to be incident in ſuch caſes, union and Peace : But whilſt they perfiſt to chal-
there the State of the Buſineſs may be alter'd, and lenge an Infallibility of Judgment, and Uncon-
the Blame of either Part either taken off or aggra- troulableneſs of Practice, they do wilfully block
vated. To inſtance in the Proſecution of this Re- up the Way to all Reconciliation and Concord,
lation which we have in hand : Two Siſters are and ſtand guilty of all that grievous Schiſm, under
appointed by their Mother to look to her Houſe ; which the Church of God thus long and miſerably
the Charge is given equally to both; the Mother ſuffers.
is no ſooner out of Sight, than the Elder begins to And this, upon full Deliberation, is my ſettled
domineer over the Younger, and requires her to and final Reſolution, concerning the main Dif-
do ſomething in the Family, which, ſhe conceives, ference in Religion; wherein my Soul doth fo con-
may tend to the Prejudice of the common Profit, fidently reft, that I dare therewith boldly appear
and croſs the Mother's Intention : The Younger before the Face of that Great Judge of the Quick
finding herſelf griev'd with this Carriage, and and Dead, as knowing it infallibly warranted by
diſliking the Task enjoyn'd, both forbears to do it, his own UNDOUBTED WORD.
and ſeriouſly expoftulates with her Siſter, laying
before her the Inconveniencies which will follow
upon ſuch an Act: The Elder impatient of a Con-
30S. EXON.
THE

THE
T A BL E.
"T
fus'dir.
EP.
EP.
O Jacob Wadſworth, lately revolted in 24. To Mr. Robert Hay.
Spain.
of the continual Exerciſe of a Chriſtian : Whereby ke
Expoftulating for bis Departare, and per may be preſervuºd from Hardneſs of Heart, &c.
ſuading bis Rétury.
Page 498
522
2. To the Lord Denny, my Lord and Patron. 25. To Mr. 7. F. Merchant.
Of the Contempt of the World,
499 Of the Lawfulneſs of Converſation and Trade with
3. To my Lord Hay.
Infidels and Hereticks; how far it boldeth, and
Of True Honour.
soo
wherein.
ibid.
4. To Sir Tho. Challoner.
26. To the Gentlemen of his Highneſs's Court.
A Report of ſome Obſervations in my Travel. SOI A Deſcription of a good and faithful Courtier. 523
5. To Mr. W. Bedell at Venice.
27. To Mr. Walter Fitzwilliams.
Lamenting the Loſs of ſome late Eminent Divines. 503 Of the true and lawful Uſe of Pleaſure, &c. 524
6. To the Earl of Ellex.
28. To Mr. W. E. D. D. and Mr. Robert Fermin.
Advices for bis Travels.
504
Of the bloody and ſinful Uſe of Single Combats; and
7. To Sir Robert Drury and his Lady.
the unjuſt Pretences for this unchriſtian and falſe
Concerning my Removal.
505
Manbood.
525
8. To Mr. J. B.
29. To Mr. Mat. Wylward.
Againſt the Fear of Death.
ibid. Of the Pleaſure of Study and Contemplation, &c. 527
9. To Sir Robert Darcy.
30: To Mr. J.P.
The Eſtate of a true, but weak, Chriſtian.
506
Of the Increaſe of Popery ; Of the Oath of Allegiance
10. To Sir Edmond Bacon.
and the juſt Sufferings of thoſe that have re-
The Benefit of Retiredneſs.
507
528
11. To Mrs. Brinſley, my Siſter.
31. To my Brother Mr. Sam. Hall.
Of the Sorrow not to be repented of.
508
Of the Charge and Weight of the Miniſterial Function;
12. To Mr. Sam. Setbeby.
with Directions for due Preparation to it, and an-
A Preface to his Relation of Ruſſia.
ibid. ſwerable Carriage in it.
529
13. To Mr. Stan. Buchinski.
32. To Mr. A.P.
The Comfort of Impriſonment.
SIO Of the Signs and Proofs of a True Faith.
530
14. To Mr. George Wennyff.
33. To Mr. Edward Alleyne.
Exciting to Chriſtian Cheerfulneſs.
ibid. A Direction how to conceive of God in our Devotions
15. To Mr. Tho. Burez.
and Meditations.
531
Againſt immoderate Grief for the Loſs of Friends. 511 34. To Mr. Thomas fames
.
16. To Mr. 7. A.
Of the Reaſon of the Papiſts Confidence in appealing
Againſt Sorrow for Worldly Lolles.
512 to their Fathers ; applauding his wort by Offers,
17. To Mr. Smith and Mr. Rob, Ring-leaders of the and Endeavours of diſcovering the Falſifications of
the late Separation at Amſterdam :
Antiquity.
532
Setting forth their Injury done to the Church, the In- 35. To Mr. E. A.
juſtice of their Cauſe, &c.
513 Of Fleeing or Stay in the time of Peſtilence ; whether
18. To Mr. Andrew Aſteley.
lawful for Miniſter or People.
533
A Diſcourſe of our due Preparation for Death; and 36. To Mr. R. B.
the Means to ſweeten it.
514 A Complaint of the Iniquity of the Times ; with a
19. To Sir Samuel Burton.
Preſcription of Remedy.
534
Of the Trial and Choice of the True Religion ; juſtify. 37. To my Lord Biſhop of Bath and Wells.
ing, of all Religions, the Chriſtian ; of all Chri Diſcourſing of the Cauſes and Means of the Increaſe of
ſtians, the Reformed.
515
Popery.
535
20. To Mr. Edmond Sleigh.
38. To my Lord Biſhop of Worceſter.
Of the Hardneſs of True Chriſtianity, and the abun Sbewing the Differences of the Preſent Church from the
dant Recompence in the Pleafures and Commodities Apoſtolical ; and Needleſnefs of our Conformity
thereof.
thereto in all things.
F37
21. To Mr. W. L.
39. To my Lady Mary Derny.
Expoftulating the Cauſe of bis Unſettledneſs in Reli Containing the Deſcription of a Chriſtian, and his
gion : Where is Mew'd that our Diſſentions are Differences from the Worldling.
ibid.
no (ufficient ground of his Suſpenſion. 519 | 40. To my Lady Honoria Hay.
22. To Sir Edmond Lucy.
Diſcourſing of the Neceſſity of Baptiſm, and the
Of the different Degrees of Glory, and our mutual Estate
of thoſe who neceſſarily want it. 539
Knowledge Above.
520 41. To Sir Richard Lea.
23. To Mr. T. L.
Diſcourſing of the comfortable Remedies of all Affitti-
Adviſing concerning the Matter of Divorce in the caſe
541
of kniwn Adultery.
521
518
0ns.
42. To

The TABLE.
556
558
566
EP.
EP.
42. To Mr. Peter Moulin, Preacher of the Church Suading all great Wits to a Study and Care of the
of Paris.
common Peace of the Church, and diſſuading from
Diſcourſing of the late French Occurrents; and what all Affectation of Singularity.
uſe God expects to be made of them. 542 54. To W. 7. condemn'd for Murder.
43. To Mr. Thomas Sutton.
Effe&tually preparing him, and (under bis Name)
Exciting him, and (in him) all others, to early whatſoever Malefactor, for his Death. 557
and cheerful Beneficence ; Shewing him the Ne-55. To Mr. Fobia Mole, of a long time now Priſoner
ceſſity and Benefit of Good Works.
543
under the Inquiſition at Rome.
44. To E. B. Dedicated to Sir George Goring,
Exciting bim to bis wonted Conſtancy, and encou-
Remedies againſt Dulneſs and Heartleſneſs in our raging him to Martyrdom.
Callings; and Encouragements to Cheerfulneſs in 56. Containing a plain and familiar Explication of Chriſt's
Labour:
544 Preſence in the Sacrament of bis Body and Blood, out of
45. To Sir John Harrington ; Diſcuſſing this Que the Doctrine of the Church of England : For the
ftion,
ſatisfying of a Scrupulous Friend. 560
Whether a Man and Wife, after ſome Years mutual 57. To Mr. B. concerning falling away from Grace. 503
and loving Fruition of each other, may upon Conſent, 58. To a Worthy Knight, endeavouring to diſwade him
whether for Secular or Religious Cauſes, vow and when ready to revolt from the Religion Eſtabliſh’d. 564
perform a perpetual Separation from each others Bed, 59. An Anſwer to an unknown Complainant, concerning
and abſolutely renounce all carnal Knowledge of the frequent injecting of Temptations.
each other for ever.
545 | 60. Being a Conſolatory Diſcourſe to one under Cenſure of
46. To Mr. William Knight.
the Law.
567
Encouraging him to perſist in the Holy Calling of the 61. Pleading for the Obſervation of the Feaſt of Chriſt's
Miniſtry; which, upon Conceit of his Inſufficiency, Nativity, and, in that for the other Feaſts and Faſts
and Want of Affection, he ſeem'd inclining to for. of the Church.
ibid.
Jake and change.
547 62. 7. Mr. Struther, one of the Preachers of Edin-
47. To my Lord Denny.
burgh, in Vindication of the Solemn Feſtivities of
A particular Account how our Days are or ſhould be the Church ; of the private Uſe of either Sacrament ;
Spent, both common aná boly.
548
of Geniculation at the Euchariſt, and of Confirma-
48. To Mr. T. S. Dedicated to Sir Fulke Grevil.
tion by Biſhops.
571
Diſcourſing how we may uſe the World without Dan-63. To all Readers.
ger.
549 Containing Rules of good Advice for our Chriſtian and
49. To Sir George Fleetwood.
Civil Carriage.
575
of the Remedies of Sin, and Motives to avoid it.
550
5o. To Mr. Doctor Milburne.
A Speech in Parliament in Behalf of the Biſhops.
Diſcourſing how far, and wherein Popery deſtroyeth in Defence of the Canons made in Convocation. 577
the Foundation.
SS1 Concerning the Power of Biſhops in Secular Things.
sr. Written long ſince to F. W.
578
Diſſuading from Separation, and ſhortly oppugning the A Short Anſwer to thoſe Nine Arguments which are
Grounds of that Error.
552 brought againſt the Biſhops Sitting in Parliament. 579
52. To Mr. 7.B.
For Epiſcopacy and Liturgy.
581
A Complaint of the Miſ-education of our Gentry: 555 A Modeſt Offer to Some meet Confiderations tenderd to
53. To Mr. Jonas Reigesbergius in Zeland.
the Learned Prolocutor, and the reſt of the Aſſembly of
Written fome while ſince concerning ſome new Opinions Divines met at Weſtminſter.
582
then broach'd in the Churches of Holland; and Irrefragable Propoſitions worthy of ſerious Confideration. 586
under the Name of Arminius (then living) per- Reſolutions for Religion.
587
576
AN

te listing
An Alphabetical
TABLE of the WORK
Note, The Firſt Number points out the Tome; the Second, the Page; the Third, the Column.
A
A.
His Confeſſion
ibid.2 The ordering of affections 2. 181. 2
Achish, of him and David 1. 166. 1 Our affections give Poiſe or Lightneſs to
Aron his Cenſer and Rod, tom. 1 Achitophel : Of him and his Counſel earthly things
2.167.1
pag. 63. col. I
I. 194. I
What affection foever the World wins of
Aaron's Courage or Mercy, Acknowledgment : He can be none of the 'us, is loft to God
2. 217. 2
whether to be more marvel Sons of Iſrael that doth not every The affe&tions are the Feet of the Soul
led at tror
dr. 63.2 2
day renew his acknowledgment of God
2. 265.2
'Abaſement : The depth of our Saviour's
1. 308, 2 Few Men have obtain'd the Maſtery of
abaſement in his Manifeſtation to the Acquaintance : Long acquaintance maketh their corrupt affections
2. 236
World in the Fleſh 2. 386. 2 thoſe things which are evil to ſeem Affinity : It is too often guilty of Corrup-
His farther abaſement in becoming a
leſs evil
2. 172, 2
tion
1. 278. 2
Servant
2. 387. I Acquaintance with Heaven a great Fa Our affinity with wicked Men makes us
Abigail : The Signification of her Name vour
2. 236. 2 too often partakers of their ſins and of
1. 163. I.
God hath condeſcended to grant us
their forrows
I. 281. I
With her Sorrow
ibid. this
2.237. Afflictions : No marvel why the wicked
Her Carriage to David 1. 164. I Aitions : All our actions of Faith and Cha are no more afflicted
2. 175. I
Ability : A Caution for Concealment of rity ſhall be ſure of Pay. I. 80. 2 A Diſcourſe of the comfortable Reme,
our abilities in bo
1. 24. 1 No aetion can give us Comfort but that dies of all affli&tions
2. 541. I
Carnal Hearts are carried away with the which we do out of the grounds of The wicked grow worſe by afflictions
Preſumption of their own abilities Obedience
1. 23. 1
I.15.2
I. 152. I, 2
'Tis an ill Argument of a good aétion. The affliction of Iſrael
1. 44.. 2
Abimelech : His Uſurpation 1. 98. 2 not well done, when we are glad that in our affli&tions, when we feem moſt
Of him and David
1.158.2 it is done
2. 171. 2 neglected, then is God moſt preſent,
Abner and Joab
I. 173. 2
Actions have only the Power to defcry inſtance in Moſes
I. 30. 2
Abound: The Difficulty of knowing how Hypocrites
I. 286. 1 The wicked in their affiiétions like the
to abound, and the ill Conſequence of Our moſt caſual actions are over-ruled Beaſts that grow mad with baiting
not knowing it
2. 289. I by an hand in Heaven
I. 327. I
1. 36. 1
Abraham : Of him and his Trials 1. 12. 2 Actions are not the ſame when a Man Every main affi&tion is the godly Man's
None of them like to that of ſacrificing alters
I. 331. 1
Red-fea
1.38. I
Ifaacow SVALL 1.13. 2 Aktions vary with Time and other Cir-
Time and other Cir- A way to diſcern the afflictions of God
Abfalom : Of his Return and Conſpi cumſtances
2. 78. 1
and Satan
ibid. 2
racy
I. 189. I All aftions of Holy Men not to be The enduring of afflictions commendable
In his Baniſhment is ſhadowed the Mi drawn to Examples
2. 84. 2
1.40. 2
fery of ſuch as are ſhut out of Hea- Three main Grounds of all our actions Afflictions ſend Men to Prayer 1.66. I
ven
I. 190. I
2. II. 1 The purpoſe of affliction is to make us
Of his Pride and Treaſon ibid. Bodily and ſpiritual aétions, both ne importunate
1. 89. I.
His Death
1. 196. 1 ceſſary in their kinds
2. 113. I When God hath beaten his Child, he
His Father mourning for him 1.197.2 The difference of actions 2. 236. 1 will burn the Rod
Abſence : The abſence of God is Hell it Rafh aétions can never hope to proſper The Advantage which Aflictions have
felf
I. 57. 2
2. 265.2
I.103.2
Sins, not Afflictions, argue God's ab God's former a&tions are Patterns of his Our affiétions more noted of the Sender
fence
I. 92. 2
future
2. 500. 2
than of the Sufferer
ibid.
Abundance: If more Pleaſure in abun- Afts: No Proportion betwixt our afts It is the Infirmity of our Nature ofen
dance, there is more Security in a mean and God's Remunerations 2. 88. I times to be affitted with the Cauſes of
Eſtate
2. 15.2 Addreſſes: Natural and moral Unclean our
Joy
1.105.2
'Tis ſometimes no leſs troubleſome neſs of Body to be avoided in our ad An Example of God's making our affli-
than Want
2. 27. 2
dreſſes to God
2. 466. I &tions beneficial
I. 107. 1, 2
The Danger of abundance 2. 314. 1 Admonition : Sweet Compellations how Extremity of Diſtreſs will ſend the pro-
Abuſe: That taken away, the Uſe of a helpful to the entertainment of good faneft to God
I. 168. 1
thing abuſed may remain I. 292. 2
admonitions
1. 82. I In affliction the wicked are well-minded
Acception : Acception of Perſons, a good Lewd Men are the worſe for admoni-
1. 275. I
Note of it in Joshua and the Gibeonites
tion
I. 294. I
God doth not let us looſe from all affli.
1. 86. 1 How we muſt deal with admonitions to čtions when he redeems us from one
Acceſs: What are we the better for our our brethren
1. 164. 2
I. 295. 2
greater freedom of acceſs to God un-Adonijah: he is defeated 1. 205. I That God afflicts thoſe whom he loves ib.
der the Goſpel, if we don't uſe our Adoration : All true adoration begins from If affli&tion brings us not to Heaven, no-
Privilege ?
2. 4. I
within
2. 207. 1
thing can
1. 300. I
Account : We are ſo accounted of by Men, The inward adoration of God not one More for our Profit than for our Plea-
as we acconnt of our felves; not ſo ſimple Act
2. 209. I
fure
ibid.
with God
2.55. 2 Adverſary : God can raiſe up an adverfa- We will feldom learn till God doth
Accuſe: It would be wide with Innocen ry to deliver out of thoſe Evils our cfflief
1. 300. 2. 301. I
cy, if Enemies might be allowed to Friends cannot
1. 167. 1 It is an happy Trouble that drives us to
accuſe
1.317.2 Advice : Nothing hinders but that good God
1. 302. 2
Achan: His one Sin, what it doth to all advice may fall from the mouth of We muſt not be ſullen in our affli&tions
Iſrael
1. 81. I wicked Men
1.133. 2
I. 303. 2
His hope of Secrecy in his Sin, what it affections : How to attain to ſuch as are What the School of afflition doth or
doth
1. 82, I ſuitable towards God 2. 226. 1 ſhould teach us
1. 308. 1
Ffffff Early
ibid. 2

An Alphabetical TABLE of the Work.
ibid. 2.
ibid. 2
Early affictions were fan&tified to us by | Amnon : Of him and Thamar 1. 187. 1 ing of the Temple
I. 309. 2
Chrift
2. I 5. I His Luſt prettily laid out 1. 188.1 Artifice : There is an admirable artifice
They are the Files and Whetſtones that Amſterdam: The Separation there, and in the leaſt and moſt deſpicable of
ſet an Edge on our Devotions 2.53.1 its Injury to the Church; with Cen the Creatures
2.371.2
The worſt of bodily afflictions inſufici- fure and Advice 2.313. 1 Arts: All arts are Handmaids to Divi
ent Proofs of divine Diſpleaſure ibid. Angels : Good angels oppoſe fecretly evil nity
2.171.1
God is the Author of afflictions 2.433. 2 Deſigns
1. 68.2 | Aſa : 'Of him
I. 229. 1
The Deſign of afflictions is the bettering How forward the good angels are to in- Four principal Monuments of Áſa's
of our Souls
cite to Piety
2. 434.2
I. 105. I
Virtues
1. 230. 2
2. 161.2
Afliction a Fatherly Chaſtiſement, not a Hearty facrifices are an angel's Feaſt ib. The Aſcenſion
levere Puniſhment, to God's Children 'Tis Preſumption to diſcourſe of their One hundred and twenty Perſons were
2. 435. 1. Orders, Titles, &c.
ibid. 2
Witneſſes of Chriſt's aſcenſion 2. 163. I
Agag: Of him and Saul
1.147.1 Never is Satan half ſo prevalent, as Aſſault : The Variety of the fpiritual al-
Agnus Dei : The vertue of that which when he turns himſelf into an angel Saults of evil Spirits 2. 418. 2
was ſent by Pope Urbanus V. unto the
of light
1. 314. 2 Aſſembly: Conſiderations tender'd to the
Greek Emperour
2. 477. 1 Good angels oppoſe ſecretly evil Deſigns affembly of Divines met at Weftminſter
The Agony
2. 139. 1
2. 582, I
Abab: Of him and Benhadad 1.142.1 The Preſence of angels no Novelty, but | Alem : Generality of affent no
Aſent Warrant
Of him and Naboth
I. 245. I their Apparition
2. 4. 2
for any Act
2. 47.2
His Spleen againſt Naboth, whether of They are afliduouſly preſent with us for Aſtoniſhment : By it God makes way for
Anger or Grief
1. 246.1 our Good
2. 227. I
his greateſt Meſſages 1.33. I
Jezebel's comforting him
ibid. 2
Familiar Converſation with them defi- Athaliah: Of her and Joaſh 1. 282. 2
The power of Conſcience in him rable
2no ibid. Atheist : It is an ignorant Conceit, that
1. 247. I
Aſſumed Shapes make them not more Enquiry into Nature ſhould make Men
His Sorrow cenſured
ibid. 2
preſent, but viſible
2. 4. 2
atheiſtical anal 2. 10. 2
Of his Death
1. 248.1 They rejoice to be with us while we are An atheist leſs to be feared than an He-
The Number of his Prophets
with Godd
ibid.
reticko SP
2. 170.1
The killing of the Sons of Ahab 1.279.2 They ſecretly ſuggeſt Comfort to us, Not only thoſe that are againſt, but
Herein ſee God's Juſtice I. 280. 2 pitying our human frailties
2.5.1
thoſe that are without God, are atheiſts
Ahaſuerus : He is feaſting 1.318.1 They are diſtinguiſh'd by Names, and coins
2. 173.2
A pretty uſe of it
ibid. know each his own Appellation and Auſterity: There is ever an holy auſterity
His granting Haman's Requeſt for de others
el 2.5.2
muſt follow the calling of God 1.104.I
ſtroying the Jews
1. 323.2 That Chriſt was ſeen of angels in the Authority : It ſhould be the Refuge of
It is revoked
1.331. 2. Fleſh, is no ſmall part of the Myſtery the oppreſſed
1. 274. I
Of the King's doing Honour, and gi of Godlineſs
2. 390. I
The Error of the mighty is armed with
ving Reward to Mordecai I. 327. 2
This Sight was the Wonder and Gra authority
1.58.2
A pretty Diſcovery of his Paffion, in tulation of angels
Authority the Mark of Envy 1.6o. 2
the Hearfay of Haman what he was The angels of Heaven, their Numbers Awe: the awefulneſs that God hath put to
I. 330. 2
TL 2. 399. 2
Sovereignty
1. 172. 1
Abaz: Of him and his new Altar 1.289.2 The Power of angels 2.401.1 Awefulneſs is a good Interpreter of God's
How eaſily his young Years are miſled The Knowledge of angels w ibid. 2 ſecret Acts OSNO 1.177. 2
ibid. The Employments and Operations of
He is a peerleſs Pattern both of Sin and angels
2. 402. I
Puniſhment
I. 290. 1 The Degrees and Orders of angels
He was denied Burial
ibid. 2
2. 403.
2.3
B. bio
did: The Divine aid comes ever in the The Apparitions of angels
2.404. 2
very Upſhot and Exigence of our Tri- The chief Care of the angels for us, is
als
2. 69. 2 about our Souls
2. 406. 2 Aal: Of the Baalites Hopes, prettily
All: Truſt him in nothing, that hath not The Reſpects which we owe to the amplified
1. 281.2
a Conſcience in every thing III angels
ibid. Babel : It may be built with Eaſe; bur
Partial Converſion of Man, is but hate- Of the Number of apoftate angels 2.416.2 whoſoever builds up the Church of
ful Hypocriſy
1. 136. 1 Anger : How great Mens anger is 1.321.2 God, ſhall have his whole hands full
The worſt Men will make head againſt The large extent of Haman's anger for
1. 315.1
fome, though not all, Sins 1. 167.2 Mordecai's fake
I. 322. 1 Balaam : Of him
1.66.2
We loſe the thank of all, if we wilfully Anna and Peninna
1. 125. I
And of his Ars
1.69. I
fault in one
Of Eli and Hanna
I. I 26. I His Madneſs in curſing the People
Allegiance : Of the Oath, and juſt fuf- Antiquity: Of popiſh depraving antiquity
1.70. I
fering of thoſe that refuſe it 2.528.1
2. 532. 2 A pretty Uſe of Balaam's Death ibid.
Alms : No alms ſo acceptable as that Pretence of antiquity, no new Policy of Baniſhment : Comforts againſt baniſhment
whereby the Soul is furthered 1.304. I
Satan
I. 83. 2
2. 316.2
In alms we neither ſell, nor return, nor Apparel : The Glory of Apparel is ſought Baptifm: A Diſcourſe of the Necellity
caſt away
2.62.2 in Novelty, buc. with a ſharp Reproof of it, and of the Eſtate of thoſe who
The aims that ſmells of the Hand, loſes of out-running Modeſty in it 1.181.1 neceſſarily want it
2. 539.2
the Praiſe
ibid. Apparitions : That there have been fuch Chriſt's Baptiſm
2. 19. 2
The folly of deferring them to a Death of both good and evil Spirits, hath Baptizing with Blood the laſt Action, or
bed
ibid. been a Truth univerſally received rather Paſſion of Chriſt 2. 20. I
Giving to the Poor is Fæneration to
2. 75.1
Some adjourn'd their baptiſm till Age
God
ibid. The apparitions of good Angels 2.404.2
2. 549.1
Who the true Objects of our alms Apparitions and affumed Shapes of evil Bargains : Charity muſt be the Rule for
2.63.1 Spirits
2. 420. I
all Contracts
1. 315. I
Alone : Sin is not acted alone 1. 173. Apparitions of good and evil Angels not Sometimes a bargain may be as unmere
Kings can hardly do Good alone 1.308. I to be diſtinguiſh'd by the external ciful as a Robbery
ibid.
Altar: The altar of the Reubenites 1.87. I Form
2.421. 1 Barrenneſs: Comforts againſt barrenneſs
No Gain fo ſweet as of a robbed altar Appearance: 'Tis either a true Falſhood,
2. 320. 2
1.138.1 or an uncertain Truth 1.150.2 Baſhfulneſs: It ſhall loſe nothing at the
The altar cleaved to, in Danger, by. Application, the Life of Do&trine 1.185.2 hand of well - governed Greatneſs
Joab; but otherwiſe, not regarded Ark : How to be reverenced I. 77. 2
1.326. I
1. 209. 2 The Strength of God's ark I. 79. 2
It is both a Sign and Effect of Grace
But 'tis no fit place for a bloody Homi The Ark and Dagon
I. 131. I
2. 108. 2
cide
ibid. The profane Philiftims Toil in carrying Bathſheba : Of her, and David, and Uriah
Alteration: The itching Deſire of altera the ark ſhames many of our Atten-
i. 182. 2
tion manifeſted
I. 137. I
dance at it
ibid. She mourns for her Husband's Death
Amalek his Foil
1. 44. 1
The ark's Revenge and Return 1.133.1
1. 185. I
His Sin called to reckoning I. 147. 2 The Iſraelites Joy at the Return of the Beasts : God will call us to account for
Ambition : Pretty ſteps of ambition 2.192.1 ark
I. 135. 1 Cruelty to dumb beaſts
1.69.2
Its Character
2. 454. I The Remove of the ark
ibid. 2
Their Homage and Subjection to Man
Hard to fay whether there be more Of Uzzah and the ark I. 176. 1 may teach us our Duty to God 2.248.2
Pride or Ignorance in ambition 1. 98.2 Artaxerxes, by the Envy of the Samari- Beauty : If it be not well-diſciplin'd, it
Ambition ever in travail
1.190, 1 tans, ſends out to reſtrain the build proves not a Friend, but a Foe 1.187.1
Counter-
B
I. 282. I

An Alphabetical TABLE of the Work.
50 SV
Aro 2.458.2
1. I 22. 2
2. IO. I
ibid. 2
Counterfeit beauty agrees well with in- Bondage: To an ingenuous Nature, Death Charity, vide Love; not ſuſpicious 1.156.2
"ward Uncleanneſs
1. 279. I is more eaſy than bondage I. 330. I Charity : it muſt be the Rule of all Con-
The Vanity of beauty 2.275.2 | Bounty : God the Source of ail bounty tracts
1.315.1
Bedlam : The ſpiritual Bedlam 2. 234. 2
2. 242. I
A pretty Simile enforcing charity 2.53.2
Beggar: The beggar that was born blind It extends not only to our Life, but to
It extends not only to our Life, but to Charity can never be out of date 2.414. I
2. 113. 2 our Contentment
2. 29. I Chearfulneſs: An Excitation to Chriſtian
Affected beggary is odious, but that of God's bounty ſets all his Gifts upon the chearfulneſs 0 20 o 2.510. 2
God's making juſly challenges Relief File
2. 79. 2
And in our Labour
2.544. 2
ibid.
Divine bounty
2. 242. I Nothing more acceptable than chearful-
Beginnings: We muſt ſtop the beginnings God's bounty is marvellous 2. 383. I neſs in the Service of God
I. I25.1
of Sin
1. 70.2 Burial: Of decent burial
I. 229. I Chearfulneſs is more pleaſing to God than
Bold beginnings preſage fearful Ends Buſh: The burning buſs a perfect Emblem Heavineſs of Heart
2. 167.2
21
I. 299. I
of the Church
1.32, 2 Children: An excellent Child, of an ex-
To have begun well is no ſmall Com- Buſy-body : His Character
cellent Parent, a rare Sight, and why
fort in a good Action 1:308. 2 Buying: A Rule in buying and ſelling
Datud 2. 166.)
The end of any good thing is better
2. 315.1 A good Note for children which cover
than the beginning
ibid.
their Parents Shame
I. II. I
Strange beginnings are not uſually caſt
It is both uncharitable and injurious
away
I. 103. 2
C.
Thoſe Affairs are like to proceed well
to judge of the child's Diſpoſition by
IN
the Father in
I. 30. 2
that have their beginnings of God 1.123.1 Logo
Jephtha's Daughter a notable Pattern
of
. for our children towards their Parents
be
142.2
Chan 1. 103.1
As it is ſeen in Saul
1.139.2 Calamity: It is not ſo eaſy for gracious Children's Contempt of their Parents for
Belief: vide Faithfulneſs
Diſpoſitions to turn off the publick Poverty, cenſured to
Believe: Not to believe without Signs, calamities of God's Church 1.312. 2
Of our over-love to our children 1.124.2
was a ſign of ſtubborn Hearts 2.35.2 Comforts againſt publick calamities What children are moſt like to prove
Beneficence : Our chearfulneſs thereto ex MORE DE 200 borbo 2.309. 2 Bleſſings
1. I 26.2
cited
2. 543.1 Calf: Of the Golden calf 1.48. I
1.48.1 A Caveat for mocking children 1.257.2
Early beneficence hath no Danger, many calling: How dangerous it is to put our Children are ſuch as their Education ib.
Joys
ibid. 2
felves into the Affairs of God without Children ſhould have no Will of their
Our beneficence ſhould be univerſal 2. a calling
I. 289. 1 own
2. 67.1
234. I
See before
1. 288. 1, 2
The Miſery of ill-diſpoſed and unduti-
The more univerſal the more commen Remedies againſt Dulneſs in our cal ful children
2. 321. I
dable
ibid. ling
2. 544. 2
The Cares of Parents for their children
Benjamin : His Deſolation I. 118. 2 Honeft Men may not be aſhamed of
2.322. I
The Pool of Betheſda
2. 89. 1
their lawful callings
1.32. 2 Chrift: He was born in the Spring, fuf-
Whence Hierom fetches its Virtue 2.91.1 When God finds us in our calling, we
fer'd in the Solſtice
2. 6. I
The Blood of Chriſt the true Pool of ſhall find him in his Mercy ibid. His ſuffering all forts of Indignities
Betheſda
2.92.1 Groſs Sins cannot prejudice the calling for us, ſhould animate us againſt all
Bethlehem, i.e. an Houſe of Bread, right of God S D 1.49. 1, 2 Sufferings
2. 147. 1
ly fo term’d, becauſe the Bread that The Peoples Aſſurance of the Miniſter's To be found in the Aſſembly of his
came down from Heaven was there calling very material
1.64. I
Saintshop
given to the World
2.9. 1 The Approbation of our calling is by He was not of a Diſpoſition ſtrange,
Betrayed: Chriſt betrayed 2. 136. I
the Fruit
fullen, or Stoical, but ſweet and lo-
Birth : Not to be too much diſcouraged An honeſt Man's Heart is where his
ciable
2. 18. I
by the Baſeneſs of our birth I. IOI. I calling is
I. 117. 2
He took no Pleaſure in a ſtern Auſte-
The very Birth and Conception of ex- God's Services ſhould not be ſo attend rity and wild Retiredneſs, but in a
traordinary Perſons is extraordinary ed, as that we ſhould neglect our par-
mild Affableneſs and amicable Conver-
I. 103. 2
ticular callings
2. 17. 2
fation
ibid.
The birth of Chrift
2. 8.2 Labour in our calling (how homely fo- No where more readily to be found
The Homelineſs of its Circumſtances ever ) makes us capable of divine Be than in the Temple
ibid. 2
what it teaches us
2.9. 2
nediction
2. 27. I
Christ tempted
How poor and how contemptible 2.12.1 Canaan : of its Searchers
1.58.1 Christ often gives more than is requeft-
The Practice of Commemorating one's The faithful Canaanite
2. SI. I
ed
2. 31. I
birth not unlawful where the Perſon is Canons : A Defence of the canons made in He caſts out more Devils now than
good
2. 66.2 Convocation
2. 577.1
when on Earth
2. 36.2
Bifhops : A good note for the biſhops of Cappucine: Prettily painted out 2.501. 2 Christ transfigur'd
2.93. I
our time, ſhewing how they might Care: Worldly cares muſt give place to Christ's Life a buſy Life 2. 103. I
make the State happy I. 303. I
the Sacred
2. 17. 2
He was not on Earth for Pleaſure ibid.
A Speech concerning the biſhops 2.576.1 Worldly cares fitly compared to Thorns Chriſtian and Chriſtianity: A chriſtian Man
Of the Power of biſhops in fecular things
2. 170. 1, 2 in all his ways muſt have three Guides;
2. 578. 2 Carnal : A carnal Heart cannot forgo that firſt, Truth; ſecondly, Charity; third-
Blood: It is a reſtleſs Suter
wherein he delights
I. 113. 1 ly, Wiſdom
2. 167.2
Blood without good Qualities not confi- Carriage : The carriage or Deportment Chriſtianity both an eaſy and hard Yoke
derable
2. 553.1 of a Chriſtian in all Circumſtances
2.171. I
Boaft: He that boaſts of a full Stature (of
2. 340. 2
The Eftate of a true though but a weak
Faith ) in the firſt moment of his Al Rules of good Advice for our Chriſtian chriſtian
2. 506. 2
fent, may preſume, but does not be-
and Civil carriage
2. 575.2 The Difficulty of it
2. 518. I
lieve
2. 36. Cauſe : All cauſes of publick Right are His Deſcription and Difference from a
Boaz and Ruth
God's
2.526.2 Worldling
2.538.2
Body : The geſture of the body ſhould ex-Cenſure: The conſcionable ſometimes too Chriſtians, how unlike to Chriſt 2.227.2
preſs and help the Devotion of the
forward in cenſuring
1. 126. I The chriſtian Profeſſion a light Burthen
Soul
1. 45.2 Centurion : The good centurion 2. 30. I
2. 233. 2
Dead bodies are not loft but laid-up Why he brought not his Servant to The chriſtian's Expence of the Day
1.74. 2
Chriſt, but fued for him abſent 2.30. 2
2. 339. I
The body is to be kept in Subjection to On what his ſteady Confidence was Of the continual Exerciſe of a chriſtian
the Soul
2. 232. 2
grounded
2.522. I
He that over-affli&ts his body kills a Sub Who wrought his Faith in him 2.31.1 Church : The Needleſneſs of our Confor-
je&t; he that pampers it, nouriſhes an Ceremonies : They may remain when their mity to ancient churches in all things
Enemy
2. 280. I Abuſe is purged
I. 292. 2
2. 537.2
Boldneſs : It is dangerous to be too bold Chains : Two forts of chains fit for out 'Tis a deſperate deprav'd Condition of a
with the Ordinances of God I. 77. 2 rageous Sinners
2. 42. I
church where no good Orders are lefc
Fearful to uſe the holy Ordinances of A chain that can't be broken ibid.
2. 3. I
God with an unreverend boldneſs 1.135.1 Challenges : Whence they came 1.152. I Even in a forlorn and miſerable church
Boldneſs and Fear are commonly mif-Chance, vide Fortune
there may be a perſonal Succeſſion ibid.
placed in the beſt Hearts 1. 136. 2 Changes, even to the better, at firſt trou Succeſſion of Truth and Holineſs makes
A good Conſcience will make a Man bleſome
2. 170. I a church, whatever becomes
of the Per-
bold
1. 142. 1 Changes are inevitable
2. 309. I
ſons
ibid.
Why
2.21. I
I. 210. I
I. I 22. 2
2. 31. 2

An Alphabetical TABLE of the Work.
2. 100. 2
Why the church preſcribes and practiſes be taken off by ſome diſcreet Inſinu-
of it
32.527.1
Adoration at the Bleſſed Name of Je-
ations
tso 1.313.1 Contemplation of the Creation of the
fus
2. 209. 2 Concealment hurtful
b. I. 186. I World
2 1.1.1
The Diviſions of the Roman church Conception : The Soul confcionably ſcru Of Man
esitit 11.3. 28
more numerous and important than pulous in obſerving all God's Com Of Paradiſe
thoſe of Proteſtants 2.476.2 mandments, is fit for the fpiritual con Of Cain and Abel
1.6.2
A Compariſon of ours with the Romíth ' ception of Chriſt 2.13. I Of the Deluge
1.8. 1
church
11.2.519. 1. Concord is the way to Conqueſt. Vide
Of Noah
1. IO 1
Two forts of Enemies of the church of
Peace
I. 182. I
Of Babel
I. II. 2
England
2. $76. I Concubine : Of the Levites concubine Content: The
Of the Levites concubine Content: The greateſt Darlings of the
It is good coming to church for what
b. I. 116. 1 World hardly have perfect content
end foever
1. 33. 1 Confeffion: How much it honour's God
br
1.326. 2
The way to have a. Bleſſing at home, is
do 1. 82. 1
Pretty Inducements to be content with
to be devout at church 1. 126. 2 David's Confeſſion
DI. 186. 1
our preſent Eſtates
2.192.1
Never Man laboured for the Reparati- Confeſſzon how hardly gotten out of us None live ſo ill but that they content
on of God's church, but he met with
ibid. themſelves in ſomewhat I. 67.1
a Bleſſing more than he looked for Confelſion of Sin is the Spunge that wipes Contentation a rare Blefling 1.40.1
11. 302. I, 2
off the Blots and Blurs of our Life It oft falls out that thofe Times which
How eaſy it is for God to make Pagans
2. 37. 1 promiſe moſt content, prove moſt dole-
Protectors of his Goſpel 1. 307.2 Confidence: What maketh it 2. 173.2 ful in the iſſue
1. 102. 2
A ſweet Rule for churches that are more A preſumptuous confidence commonly It becomes true Diſciples of Chriſt
glorious than others 1.309. I goes bleeding home, whenas an hum to be content with the preſent 2.72.2
The Aſſembly of the Jews, in the time ble Fear returns in Triumph 1. 143. I No true contentment on Earth 2. 238.2
of Cyrus, repairing the Temple, was A ſingular Inſtance of a bold confidence Pleaſures , Honours, Riches, give no
an Image of God's church on Earth ib.
03 2. 219. I true contentment
It was ſubject to Reproaches ibid. 2 Confinements: The confinements of Age The Excellency of contentation, and how
The church's Calamities not to be for-
labai
2.250.2
'tis to be had
2.273.1
gotten
1. 312. 2 As our Body and its Actions and Moti-The Art of contentation to be attained
Continued Glory and Magnificence an ons become more contracted, our Souls in the School of Chriſt ibid.
unſure Note of the church ibid. ſhould be the more dilated ibid. Examples of contentation both with-
Wherein the true Safety of the church Conflicts: A Chriſtian's conflikts 2. 343. I in and without the Church of God
doth ſtand
1.319. I
The Vehemence of Satan's laſt conflikts vi
2. 281. 2
Church-robbers: Cyrus the Perſian will one
2.421.2 How to acquire contentment in Death it
day come in Judgment againſt theſe conſcience : The Torment of an evil con ſelf
povinu 2. 282. 2
1. 308.1 Science
2. 179. I
Holy Difpofitions to contentment 2.284.I
There cannot be a greater Vexation to The Joy of ſuch, but diffembled ibid. 2 Some Reſolutions requiſire to contenta-
the Wicked than the Proſperity of the The Remedy of an unquiet conſcience tion
2. 286. 1
church
1.313. 2
nuo bet 2. 180. 1 Contract : There is a contract paſs'd be-
Civil-War: The unſpeakable Miſeries of Our Peace of conſcience comes by Faith twixt God and the regenerare Soul
a civil-war STATE
2.310. 2
2. 18.1 here below
2. 413. I
Cleanneſs: God takes Pleaſure in the clean The vain Shifts of the guilty conſcience Converſation: Of having it in the World
neſs both of Fleſh and Spirit 2.467. 2
ibid.
2. 225. 2
In cleanlineſs, we ſhould hold a middle Croſſes a main Enemy to the Peace of It is a matter of great Importance with
way betwixt Superſtition and Neglect conſciences de 12.182.)
whom we hold converſation ibid.
500 Iria
ibid. . A fecond Rank of Enemies to Peace of Of the Lawfulneſs of converſation with
Clerks : The greateſt clerks not always conſcience
12. 186.2 Infidels and Hereticks 2. 54.2.2
the wifeft in the Affairs of God 2.11.1 The Shipwrack of a good conſcience is the Converſion: The converſion of the dying
Combats : Of ſingle combats 2.525. 2 caſting away of all
other Excellencies Thief
2. 150. 2
The Cenſure of 'em
I. 174. I
2. 174. 1Convert: Of his Welcome home 1.85.1
Comforts : The Intermiſſion of them what A wide conſcience will ſwallow any Sin Corah: His Conſpiracy
1.60. I
I. 27. 2
1.111.2 Correction : Moderate correction humbleth
God' fometimes, to his beſt Servants, Truſt him in nothing that hath not a and ſhameth the Offender 2.40.2
difcovers not one glimpſe of comfort conſcience of every thing ibid. Corruption: The beſt thing corrupted is
2. 74. I When we may look to have Reſt to our worſt
2. 173. 2
The Goodneſs of God picks out the conſcience
1. 126.2 Cost: The Iſraelites cost to a Calf ſhall
moſt needful Times of our Relief and A good conſcience will make a Man bold judge us in our want of it for true
comfort
2.9. I
I. 142. I
Religion
I. 49. 2
The leſs comfort we find on Earth, the None can be ſure of him that hath no Covetoufnefs : The covet ous his Character
more we ſeek above
2. 141. I conſcience
I. 157.2
2. 462. I
Comforts for the Sick-bed 2. 293. I Conſcience is the ſupreme Power on Earth The covetous reſtleſs
1.68, 2
Commands : We can't be too fpeedy in under God
- 2.243.1
A lifelefs Piece of Earth is the covetous
executing God's commands; we may be Its. Judgment fometimes corrupted, Man's God
2.462.1
too late
2. IS. 2
ibid. Counſel and Counſellors : The Happineſs of
No pleading of Unlikelihood againſt Some are vaſtly wide, and ſome very ſuch Princes as in their Infancy fall
the commands of an Almighty Power ſtrait
2. 236. 1 into the hands of faithful Counſellors
2. 29. 2 When once exaſperated, it needs no
1.301. 2
Commendations: The commendation of di Accufer , Witneſs, Sollicitor, Judge, It is a Sign of a deſperate Cauſe when
vers good Men, with the Uſe of Imi-
yea or Executioner
2. 247. I
once we ſeek to make Satan our coun-
tation
2. 503. I
The wonderful Power of conſcience Sellor
1.67.1
Community: Care of it a ſign of being
2. 105. 2
Counſel good and ill whereto compared
ſpiritual indeed
1.50.1
The Mouth of conſcience not to be ſtopt
I. 187.2
while Sin continues
Companion : Men of Good-natures are the
2. 179.2 Countenance : Diſhoneſty grows bold when
fitteſt to be chofen companions 2. 169.2 Conſolations : The Author of heavenly con it is countenanced by Greatneſs 1. 173. I
A Rule in choice, of our companions Solations
2. 433. 1 Country: The Providence of God hath
1.2. 173.2 Conſpiracy : Corah's Conſpiracy 1.60.1 made one country the Granary, another
Company : Compony in Sin, how it infects Conftancy: An Encouragement unto it the Cellar, another the Orchard, ano-
a Sinner
1. 49. 2
2.558.2 ther the Arſenal, of their Neighbours
And how it brings Puniſhment on him It muſt be like Fire
1.54. 2
2. 481. I
1.61.2 One A&t is nought without conſtancy Court: Our Saviour kept aloof from the
The Intireneſs with wicked Conſorts is
1. 60. I court
2.63.2
one of the ſtrongeſt Chains of Hell We may be aſham’d to miſs that ſted Courtier : The Deſcription of a good and
1.67.1
faſtneſs in Chriftians which we find faithful courtier
2.522. 2
Compaſſion, vide Mercy, how it muſt be ru-
in Pagans
1. 321. 2 Nebemiah a good Precedent of ſuch
led
1. 163.2 Conſtruction : There was never Man or
I. 312. 2
Compellations : Sweet compellation how Action but what was fubje&t to va- Craft : Innocency allowed a lawful craft
helpful for the Entertainment of good riety of conſtruction
2.37.2
I. 317.7
Admonitions 1.82. 1 Contagious, The ſpiritually contagious muft Creation : Of our Contemplation therein
Complaints: They have ever an unplea be avoided
2. 87. 1
I.IT
ling Harſhneſs in them, which muſt contemplation : A Diſcourſe of the Study
The
they do

An Alphabetical T ABLE of the Work.
The power of Nouriſhment is not in the Damned: The woful Eſtate of the Souls
I.
The Head of our creation is in Heaven
How God forewarns us of Death, ibid. 2
1.-2. I
Dead Bodies are not loft, but laid up
The wonderfulneſs of it feen in Man
D
I. 74.2
1. 3. 2
'Tis juſt with God that he that lives
Creatures : how obſervant they are to him
without Grace ihould die without Com-
that made them
1.78.1
fort
1. 165. I
of the Damned
2. 423.1
Death is not partial
I. 172.1
Creature, but in the Maker 1. 104. I, 2 The Sin of the Damned is no ſmall part The holieſt are not privileg'd from it
God would rather have his Creatures periſh of their Hell
ibid. 2
1. 285.2
any way, than to ſerve for the uſe of Dancing allowed, deſcribed, and cenſured, All die not alike, yet in the fundry kinds
the Wicked
I. 109. I
2. 486. I of Diſſolution they may be bleſſed
There is a ſpecial Providence in their
Providence in their In a cafe diſallowed,
1.1 20.2
ibid.
Mocion
I. 134 2
In it ſelf cannot be unlawful, 2. 67. I How ſenſible we ſhould be of the loſs
Every Creature walks blindfold, only he Danger : Diſtant and poſſible Dangers ought of good Men
J. 286. I
that dwells in the Light fees whither not to hinder the Duty of our Devo- It is no ſmall Mercy of God to give us
2. 8. 2 tion,
2. 13. 1 warning of our Death
1. 295.2
Every Creature hath ſome requiſite Helps, We may flee from thoſe Dangers we The Death of God's Saints ſweetly laid
none all
2. 232. 2 cannot avoid otherwiſe
2. 15. 2
open under Joſiah's Diſſolution 1. 305. I
Brute Greatures exceed Man in many Qua- Darkneſs : The Prince of Darkneſs every Happy is he that hath fo lived, that he
lities, but Reaſon in Man is of more where foiled by the Prince of Peace may welcome Death as a Friend, or
worth than all theirs put together ibid.
2. 36. I defy it as an Enemy
1. 331. I
The larger and ſtronger Creatures prey David, his Choice or Election
1. 150. 2 Death and Diſeafes know no Faces 2.34. 2
upon the ſmaller and weaker 2.227 2
Called to the Court
1. 151. Death cannot but obey him who is the
Man is allowed of God to prey on his Of him and Goliah
I. 152.1
Lord of Life
2. 83. I
inferior Creatures
2. 228. I David's Reproach by his Brother The ſtrongeſt Receit againſt the Fear of
Credulity is the Daughter of Folly 1. 163, I
153. I Deash, is the happy Eſtate that follows
Croſſes : of them in general 2, 132, 1
His Preparation to the Combat 1•154. 2 it
2. 83. I
Of ſuch as ariſe from Conceit
ibid. 2
An excellent Uſe of it
ibid. Death is a Sleep
2. I 25.2
Of true and real Croſſes
2. 183. I His Deliverance out at a Window 1. Nothing but Omnipotence can raiſe from
Remedies of Croſſes before they come
157. 2 this
2. 126. i
ibid, Of Samuel's harbouring him 1.158.1 Every thing we ſee may be a Remem-
And when they are come 2. 184. 1
Of David and Abimelech
ibid. brancer of Death
2.239.2
Againſt Sorrow for worldly Croſſes, 2. A notable Demonſtration of his Loyalty How to conquer the Fear of Death
SI2, 2
1. 162. 2
2. 282. 3
God intends we ſhould carry our Croſs, A Deſcription of David's and his People's Comforts againſt the Fears and Pains of
not make a Fire of it to warm us I. Perplexity
I. 170.1
Death
2. 326. 1
179. I
David a Type of Chriſt in his Wars 'Tis natural to fear Death
ibid.
A live Repreſentation of Chriſt upon
ibid. 2
The Mifapprehenſion of Death injurious
the Croſs
2.150, 1
His too much Credulity I. 180. I
ibid. 3
Eroſſes a ſecond Enemy to Peace 2. 182, I David a Spectacle of Infirmity 1. 182. 2 Some fear not Death
2. 327.1
What will give the Victory over all What in War, and what in Peace ibid. The Day of Death better than that of
earthly Croſjes
2. 436. I Of David, Bathſheba, and Uriah ibid. Birth
ibid. 2
The Crucifixion
2. 148. 1 An Expoftulation with David about his Death is but a Sleep
ibida
Sin
Cruelty : God will call us to account for
I. 173. 1 The Death of a Chriſtian 2. 343. 1
Of David and Nathan
our Cruelty againſt dumb Beaſts 1. 69. 2
I. 185. 1
God made nor Death
2. 443. I
Sudden Cruelty ſtands not with Religion His Confeſſion
I. 186. 1 Death is now in every thing ibid. 2
1. 87.2
Obſervations of David's Child's Death Sin made Death our laſt Enemy, God's
It is no thanks to themſelves that wicked
1. 187. 1 Goodneſs made it the firſt Friend we
Men cannot be cruel
I. 109. 2
David is not more ſure of Forgiveneſs meet with, in our Paſſage to another
ibid.
than of Smart
World
The Mercies of God in turning the
ibid.
Cruelty of the Wicked to the Advantage The Relation of his particular Pay ibid. Chriſt has puli'd out the Sting of Death
of the Godly
I. JIO. I
His Carriage in Shimei's Curſe I. 193. I
2. 157. 2
Infultation in the Rigour of Juſtice ar. His Patience draws on the Impudency of Why we fear Death
2. 169. 2
Shimei
Death the Gate and Way to Life 2. 443. I
gueth Cruelty
I. 119. 2
Who ever ſaw an Idolater that was not Of his numbring the People 1. 202. I There are but two Stages of Death,
I. 282. 2
His admirable Charity
cruel ?
I. 203. 2
2. 4.44. I
Curioſity : A ſuperſtitious Curioſity hath His Honour in welcoming the Prophets
. A Lamentation for the Death of our late
I. 206. 2
crept into the Church of Rome 2. 467.2
Divines, exciting to their Imitation,
Whereby
they have brought themſelves David's End
I. 207. 1
2.503. I
under à Bondage more than Judaical Day: How to ſpend our Days, both com-
Death is a vanquiſh'd Enemy 2.506. f
2.468.1 mon and holy
2.548.1 Death becomes terrible only by our Im-
providence
ibido
Curſe: A cauſeleſs Curſe, whom it hurts, Dealing : God's various Dealing with Man-
I NI3. I
kind, for what End
2. 247. 2 Deceit : Of the Deceit of Sin
1. 184.1
Of Shimei's Curſe
I. 192. 1
Dearth: It is added unto War 1. 315. Decency : It is requir'd in the Service of
God
Death: Of the Importunity and Terror of
Curteſy, how it becomes Great-ones,
2. 466. 2
Death
313. 1
2. 185.1 There are unqueſtionable Rules whereby
Cuftom in Sin will fo fefh us, as to deny The grounds of the Fear of Death ibid. 2 Decency may be both regulated and judg-
ed
or forſwear any thing, 1. 113. 1
The Remedy of the laſt and greateſt
2.467. I
Long entertainment makes that Sin hard Breach of Peace, ariſing from Death Expedience and Decency both of Cleanli-
2. 186. I
to be ejected, whoſe firſt Motions might
neſs and Coft, are accidental to the Pie-
have been repelld with eaſe
A Meditation of Death
2.443. I
I. 312. I
ty of Devotion; without which it cana
Examples, fee before,
Of that Epicurean Reſolution, Let us eat not be ſo well
1.311. 2
2. 470.1
and drink; for, &c. I Cor. 15. 32. Decree: It is in vain to ſtrive againſt God's
Cyrus, that Pagan became a Protector of
God's Church
I.307.2
2. 169. 1 * Decree, when we know it I. 140. I
What Reſoluteneſs doch to Death 2.173.2
How he might apologize his overthrow
The Decree of God includes the Means
of it
I. 308. I
An Epiſtle againſt the Fear of Death OUTER
I. 297. I
He will one day come in judgment a-
2.505.2 | Defiance : Open Defiance is better than falſe
Love
gainſt impropriating Church-Robbers, Of immoderate Mourning for the Dead
1.107-2
ibid.
2.511. IDeity : It was by the operations of the Dia
Cyrus's Decree concerning the re-edifying
A Diſcourſe of due Preparation for Death, vine Spirit, that the Deity of our Saviour
of the Temple ratify'd by Darius 1,310.1
and the means to ſweeten ic 2.514. I was manifeſted
2.389.1
An effe&tual Preparation of a Murtherer Delay : We may offend as well in our
to his Death
2. 557. 1 heady Acceleration, in our Delay
A pretty Item in mourning for the Dead,
2.61.2
1. 56. 1 Delay dangerous
1.77.1
Every Circumſtance of our Diffolution is Deliverance from God is then neareſt, when
determined
I. 72. I
all other Help is deſperate
2. 33. 3
The difference of a godly and wicked Delivery : Thoſe who have been bleſt with
Man's Death
ibid. a ſafe Delivery, ſhou'd make their firme
ibid. 2

An Alphabetical TABLE of the Work.
2.1.1
petites
75. 2
1. 34. 1
or Hand
Journey to the Temple of God 2. 13. 1 | True Diſciples liken'd to artificial Engines No earthly thing too dear to be forſaken
ibid. 2
Deſire : A Man beforred with evil Deſires
for Chrift
is made fic for any Villany 1.70.2 | Diſcontent: Its Character
2. 460.1 Eaſe : Youth and Eaſe let looſe their Ap-
Where God fees fervent Defires, he ſtays A diſcontented Humour ſeldom ſcapes un-
I. 187. 1
not for Words
1.93.1 puniſhed
1. 66. i Education : A Complaint of the Mil-educa-
He accepteth the Sincerity of our Deſires The Miſeries and Inconveniences of Dis tion of our Gentry
2.555. I
2. 2381 contentment
2. 280. I What Education works
1.30. 1
The Sluggiſhneſs of our Defires after Hea- Diſcontentment a Mixture of Anger and Parents ſhould have both of them a like
ven proceeds from Infidelity 2. 239,2 Grief
ibid. Care of their Children's Education 1.
There are great Variety of Deſires, 2. Diſcourſe : It is but the Froth of Wiſdom
105. I
242. 1
I. 216. I Education has no leſs power to corrupt
All ought to agree in that of the Glory of The Diſcourſe of a Chriſtian
2. 342, I than Nature
I. 229. 2
God
ibid.
Bofom Diſcourſe
2. 229. 1 It raiſeth great Hopes, but the proof of
Deſires are the Language of the Soul Diſgrace : Great Spirits moſt impatient of them is in the Divine Benediction 1.
2.61J Diſgrace
2. 16.)
299 $
Deſpair : Excellent Examples againſt it r. Diſhoneſty : It grows bold when it is cour Edwin : The Counſel of an heathen Arch-
tenanced by Greatnefs 1.173.1 Prieſt to King Edwin, about entertaining
To what mad Shifts Men are driven in Diſorder : In the height of it in the Weal the Chriſtian
Religion 2. 253. 2
Despair
1.168.1 publick, what private Men ſhould do Eglon : his Reverence in receiving a Mef-
A comfortable and ſtrong Plot againſt it
1. 278.1 fage from God
I. 90. 1
1.300:1 Difpofition : The Diſpoſition of a Chriſtian Egypt, its Plagues
No Man need to deſpair of the free
2. 338. 1 Ehud and Eglon
1. 88. 2
Bounty of God
2.39.2 Diffention in Religion an inſufficient Mo- Ejaculations : They are eicher at large or
Deſpiglot : Wicked Men need no other tive of Unſettledneſs in it 2. S19. I
occaſional
2. 258.2
Torment than their own Deſpight 1. Oh the Miſery of Civil Diffentions 2. Ejaculations of Humiliation, Imploration,
313.2
174. I Thankfgiving
ibid.
Devil: He, till we have finned, is a Parafite, Diffimulation : How clad
1. 84. 1 Occaſional Ejaculations of ſeveral forts 2.
but when we have finned is a Tyrant Its Craft
1.68 I
259. I
1. 169. 2 One degree of Diffimulation draws on ano-Election : The Strangeneſs of Chriſt's Ele-
Why forbid by Chriſt to confeſs the ther
I. 167.2 ction
2. 39. 2
Truth
2.15.1
Open Force is not half fo dangerous as Eli : Of him and Hannah I. 126. 1
The religious Devil the moſt dangerous cloſe Difimulation
I. 314. 2
His zealous Breach of Charity ibid.
ibid. Diſolution : Not to halten our Diffolution of bim and his Sons
I. 127.2
The dumb Devil ejected 2. 36. I
1. 87. I We read of no other Fault that he had,
What a dumb Devil is, and how frequent Diftruft: It makes our Dangers greater but Indulgence
1. 128. 2
2. 37. I
1.59.1
His admirable Faith
1. I 29. 2
He is to be found every where ibid. It is the juſt Gain of Unfaithfulneſs Elijah with the Widow of Sarepta, 1.
The great number of Devils 2.45. 2
1.63. I
231.2
The ſtubborn Devil ejected
2. 116.2 It is a fure Guard
I. 317.1 Of his tempeſtuous coming in to Abab ib.
Of the Power of Devils 2. 417. I
We anticipate our Evils by Diftrust 2. Of his being fed by Ravens
I. 232. 2
The only true and lawful Means of eje-
369. 2
His Deeds with the Baalites
1.234.. 2
Eting Devits
2.423.1
The Chara&er of Diſtrust 2. 463.2
His heroical Spirit
1.235.2
A modern Example thereof ibid The diſtruſtful Man's Heart is in his Eyes Of his running before Abab, and flying
Devotion: An excellent Means to ſtir us to
ibid. from Jezabel
I. 237.2
Devotion
His Cordial in his Journey
2. 168. 1 Divorce : Concerning matter of Divorce in
I. 240, 2
A Direction how to conceive of God in caſe of apparent Adultery ; with Ad He is revenged on Ahab
I. 250. 2
Devotions and Meditations 2. 531. 1
vice to the innocent Party in that be His Rapture
I. 253. 2
Miſerable is the Devotion that troublech half
2.521. I The Happineſs of Elifba in attending him
us in the Performance 1. 102. 2 Doctors : Chriſt among the Doctors 2.17.1
ibid.
The Morning fitteſt for Devotion IDoubts : No wonder if we are aſſaulted Eliſha : What he cared for
I. 254. 2
132.1
with Doubts of our Intereſt in God, He ſaw his Maſter's Departure 1.255. 2
Superſtition is Devotion's Ape 1. 134. I when the Son of God was thus tempted His healing the Waters I. 256. 2
A good Heart is eaſily won to Devotion
2. 23.1 Curſing the Children
I. 257. 2
1. 136.2 'Tis fafer ſometimes to ſuppreſs Doubts, Relieving the Kings
I.259 2
God hates a mungrel Devotion 1. 292. 1 than to confute 'em
2. IS. I
Of his being with the Shunamite 1. 260. I
God bleſſech the devout Endeavours of his Drunkenneſs : Of Noah's Drunkenneſs' i. Of him and Naaman
1. 263. 2
Servants
I. 302, 1
DO
His raiſing the Iron, and blinding the
Of the Rule of Devotion, that it is the Drunkenneſs the way to all beſtial Affe Aſſyrians
1. 267.2
reveal'd Will of God
2. 248. I &tion
I. 17. 1
His conferring with Hazael
I. 275. 3
The Extremes of Devotion
2. 251. 1 A Drunkard's Stile
I. I 26. 2 His royal Pay for the Skunamite's lodging
Without the A&ions of the Spirit, bodi- A Beaſt or a Stone is as capable of In him
ly Devotions are mere Carcaffes 2.79. 2 fruction as a Drunkard 1. 165. 1 His Death lamented by Joaſh I. 286. I
There may be an allowable Variety in A Drunkard may be any thing fave good His Burial
I. 287. I
Uſages and Forms of Devotion 2.230.2
1. 184. 1 Employment : The Employment and Operatia
God requires and delights in the chear- Duel: The firſt Challenge of Duel, whence ons of Angels
2.402.1
ful Devotions of his Servants 2. 253. I
I. 152. 1 Empty : God loves not empty Hands, but
Devotion ſeaſonable in time of War The Cenfure of Duels
I. 174. I
meaſures Fulneſs by the Affection
255
Dull : What quickeneth dull Spirits r.
2. I 2. 2
It may be affifted by Art 2. 256. I
314.2 Encouragement : Mutual Encouragement is
A general Deſcription of it 2. 257. 1 Dulneſs : Remedies againſt Dulneſs in our none of the leaſt Benefits of our holy
It may be divided into habitual or virtual, Calling
2. 544. 2
Aſſemblies,
2. 17. 2
and actual
ibid. Dumb: The Deaf and Dumb cured 2.55.2 End: The End of a thing is better than the
What is requir'd towards an habitual De Duration : Mere Time gives us no Privi Beginning
I. 140.2
votion
ibid. &c. lege in our Duration
2. 225. I
Vide Events.
The devout Soul finds within it felf fuffi- Unchangeable Duration 2, 226. 2
The Lives of moſt are miſerably ſpent
cient Incitements to raiſe itſelf up to a
only for want of a certain End of their
continual minding of God 2. 238.2
Actions
2. 173.2
The devout Soul may ſend forth pious E-
The End commonly anſwerable to che
jaculations to God, more than a hun.
way
I. 171.2
dred cimes a Day
20 258. 2
no E.
The Man's End is eaſy and happy, whom
A devout Man defcribd
2, 269. 2
Death finds with a weak Body and a
The Devotion of a Chriſtian
2.342.1
ſtrong Soul
2, 169. I
AR: :
neglective Homelineſs in our E-
2. 266.
of
I. 302. I
vangelical Devotion
2. 469. 1. Earneſt of the heavenly Inheritance, whac Without our Endeavours, our Prayers and
Diſciple : When we are perfe& Difciples it is
2, 244. 2 Tears are nothing worth 1.311.2
2. 73.2
How fure it is
ibid. Enemy : How oft it falls out that they of
The Motion of the two fiery Diſciples re- Eerth: The Earth is made only for Acti our own Houſe prove the worſt Enemies
pelled
2. 83. I
on, not for Fruition
1.72, 1
I. 274.5
A good
IO, 1
I. 273. I
2.
We are made to coermer cheaprel
. Et The Soul hath an Ear as well as endeavours. How God blefleth the devoue

An Alphabetical TABLE of the Work.
3
III.2
2.
Envy, vide Malice.
A good Ufe to be made of an Enemy Weak ſerve
1. 164. 1 Faith gives both Heart and Arms in War
I. 31. 2 A good Example is no ſmall Help for a
I. 154. I
If God be our Enemy we fhall be fure of
young Beginner
I. 301. 2
Where our Faith is not wanting to God,
Enemies enough
1. 89. 1 The beſt Rules for the Unexperienc'd his Care cannot be wanting to us
Even all the Creatures
1. 66. I
ibid.
232. I
A fearful thing to be at the mercy of an In diſſuading from Evil, Reaſon cannot
Faith and Fear, how contrarily they re-
Enemy
I. 242. I prevail more than Example I. 316. I preſent things to us
1. 280. I
Comforts againſt the Fear of Spiritual Examples are not the Rule whereby Go. How God will rather alter the Courſe of
Enemies
2. 332.1 vernors rule, but Juſtice and Piery Heaven and Earth, than the Faith of
Enmity : The moſt general Enmities and Op-
ibid. 2
his Children ſhould fink for want of
poſitions to Good, ariſe from Miſtakes All Chriſt's Actions are not for Example Supportation
1. 297. 2
2. II.2
2. 45.1
There is no more noble Proof of Faith
No Enmity fo deſperate as that which ari- Excellency: Twelve things that are excellent than an abſolute Reſignation to the Dia
ſes from Religion
2. 83. 2 to behold
2. 166. 2 vine Conduct
2. 8. 1
Enormity : The Enormities of thoſe who Things are excellent only with reſpect to Delay of Effect may not diſcourage our
profefs to wait on the Evangelical San their Uſe
2. 231. 2
Faith
2.5.2
étuary bewailed
2. 253. 2 Exceptions : there was never any of whom Faith's Vi&tory
2. 240. I
Enterpriſes : The undertaking of great En fome took not Exceptions I. 140. 1
Faith and Reafon have their Limits
terprifes had need both of Wiſdom and Exceſs a great Argument of Folly 1.164. 2
where Reafon ends Faith begins 2.5. 2
Courage
1.90. 2 Excuſe: None for Sin
1. 55. I
'Tis our Faith only that makes us loved
Entertain : Two ways to entertain Chrift, Exerciſe: Bodily Exerciſe of no worth in it of God
2. 32. 1
in his Members and in Himſelf I. ſelf, but exceedingly beneficial to the Faith is an undaunted Grace, it hath a
Soul
2. 232. 2
ſtrong Heart and a bold Forehead
Exorciſm or Conjuration, what 2.422. 2
54. 2
It is ever more quick-fighred than Love Practis'd by the Roman Church ibid. Every little Hint is enough to Paith 2.
1.314. I But unjuſtifiable, as being without a di-
76. I
The envious Man's Character
I.465.1 vine Warrant
ibid. A mixture of Faith and Diſtruſt in Peter
Envy curious
1.57.1 Expectation a Remedy againſt Evils 2.
ibid,
Envy in a malicious Man once conceiv'd,
183.2
True Faith tasks it felf with Difficulties
what it brings forth 1. 125. 2 Extortion : Nehemiah's redreſſing the Extor-
2.76.2
Envy is blind to all Objects, fave other tion of the Jews
I. 315. 1
It refts not in great and good Delires,
Men's Happineſs
I. 156.1 Extremity : Nature is too ſubject to Extre but acts and executes accordingly ibid.
An envious Breaſt a fit Lodging for the mities
1. 154. 1
In a perfect Faith there is no Fear
evil Spirit
ibid. He that hath found God preſent in one
82. I
An Example of Envy's caſting off Shame Extremity, may truſt him in the next Faithfulneſs : The Character of a faithful
I. 157. 1
ibid. Man
2. 452. I
Envy like the Jaundies
ibid. Extremity of Diſtreſs will ſend the propha. It is no ſmall Happineſs to be intereſſed
Envy and Malice can make Noon of Mid neft to God
1. 168. 1
in the Faithful
I. 136. 2
night
2. 142. 2 How in Extremity we may difpenfe with How happy a thing it is to be Faithful
Envy attends thoſe of great Eftates 2. good things
I. 273.2
to God, with its fruit
I. 297. I
277. I Extremities find us ſuch as our Peace The Happineſs of Princes Infancy when
Epiſcopacy : A Vindication of Epiſcopacy and
leaves us
J. 279. I
it falls into the hands of faithful Coun-
the Liturgy
2.581.1 Our Extremities are the Seaſons of our fellors
1. 301. 2
Error: The falfe Patrons of new Errors Saviour's Aid
2. 74. 2 Faithfulneſs to Princes is both fafe and
compared to the Gibeonites
1. 83. 2 Eye : How it betrays the Heart, buc. 1. honourable
1. 309. 2
Eſau : The Contemplation on Eſau and
82.2
Chriſt will not difappoint the Suit of a
Jacob
I. 18. I He can never keep Covenant with God, faithful Man
2. 76.2
Effate : 'Tis moſt ſeaſonable in our beſt to
that cannot keep his Eyes I. 173. 1
To a faithful Man nothing is impoſſible,
think of our worſt Eſtate 2.98.1 The Eyes fixed on eternal Glory, are not nothing difficult
2. 452. I
Inconveniences of great Eftates 2.277. I apt to admire earthly Graces 2. 500.1 Faithleſs : No Charity binds us to truſt
Events How happily God doth contrive Worldly Eyes can ſee no difference be thoſe whom we have found faithleſs
all Events for the Good of his 1. 274. 2 tween a Chriſtian and another Man
1. 163. I
We muſt not judge of God's Love or
2.538.2 Fall: Our Reparation anſwer'd our Fall
Hatred by Events
1. 287. 2 Ezra : Of him and Zerubbabel
1. 307. I
2.6.2
External Events happen indifferently to He is fent from Babylon to Jeruſalem i The firſt Sin and Fall of loft Angels
all
2. 249. I with large Commiſſion for the re-edi-
2.414.1
Evil : In Evil how ready the Devil is to fying of the Temple 1.310. Falfhood : Where that is in any, it makes
fet us forward
2. 173. 2
His Arrival at Jeruſalem
ibid. 2
us to ſuſpect others
1. 80.2
The Infe&ion of Evil is much worſe than Where finding ſuch Hypocriſy, ſee his Fame is always a Blab, and oftentimes a
the A&t
1. 60. 2 pitiful Expoftulation
I. II. I Lyar
1.215. I
Whether we may do Evil that Good may The Continuation of his Humiliation Fame is but Smoak
2.499. 2
come thereof
1.76.1
ibid. Family : Nothing more dangerous than to
We are guilty of all the Evil we might His Proclamation made through Iudah be imped in a wicked Family I. 278. 2
have hindred
1. 86. 1 and Jeruſalem obeyed, with the Succeſs Faſhion: Of the Faſhion's out-running Mo.
ibid. 2
Every Chriſtian the better for his Evils
defty
I. 181. I
1. 107. 2
The Iffue and End of his Endeavours 1. Faſting: It merits not, but it prepares for
If we be not as ready to ſuffer Evil as to
312. I
Good
I. 53. I
do good, we are not fit for the Confe-
Of Eſther's Fafting
I. 325. 3
cration of God
1.IIO. I
In faſting forty Days, Chriſt manifeſted
The abetting of Evil is worſe than the
his Power ; in falling no longer, the
committing of it
I. 18. 2
Truth of his Manhood
It is one of the greateſt Praiſes of God's
Favour : Excraordinary Favours to the Wic-
Goodneſs, that he can turn the Evil of
F.
ked make way for Judgments, and are
Men to his own Glory 1. 139. I
Fore-runners of their Ruin 1. 37.2
Evil and Good, whence they come
The Purpofe of any Favour is more than
299. I
Aith:
the Value
2. 89. 2
Signs of
2. 530. 2
Favour not uſed aright doth juftly break
is the true Method of Grace I.301. I
A notable means to hearten our Faith i out into Indignation
I. 181.3
A good Rule for the avoiding of an evil
45.2 It is a rare thing if the height of Favour
AEt
1. 314. 2
No Life to that of Faith
1.53. I
cauſeth not Preſumption I. 322. 2
Evils expected have greateſt Power over A pretty Obſervation of the difference of A Caveat for following of Favours too
2. 77. I
Senſe and Faith
I. 58. 2 greedily
1. 326.1
It is no matter how cloſe Evils be, nor All our Actions done in Faith and Chari God's Favours caſt away upon ſuch as
how publick Good is
2. 90,2
ty ſhall be fure of Pay
1.80: 2 thro' Experience truſt not to his Provi-
"Tis a rare Evil chat has not ſomething to Faith ever over-looks the Difficulties in dence
2. 227. 1
ſweeten it
2.167.1 the Way, and hath an Eye to the End The Farvours of God will find out his
Evil Angels : Of the firſt Sin and Fall of
I. 9.1 Children wherefoever they are withdrawn
the Evil Angels
2. 415.1 The ſtrongeſt Faith hath ever fome Touch
2. 6. 2
Examples : Where the Examplas of the
of Infidelicy
1.165. 2 Fear: Mere Fear is not finful 1.43.2
2.22.2
I.
us

An Alphabetical TABLE of the Work.
433. 1
2. 100. 2
ibid. 2
ibid. 2
2. I 2. I
Fear and Familiarity God loves in the uſe True Chriſtian Fortitude, what it is 2. Common Gifts of God reſpect nor the Pa-
of his Ordinances
1.47.1
rentage nor Blood, but are indifferently
The moſt fecure Heare hath its Flathes of Fortune : Of their Evil that aſcribe Cala ſcatter'd where he pleaſes I. IO. I
Fears
1. 79. mities to Nature or Chance I. 291.2
The outward Gifts of God not always
Proofs of his Love
A fearful Man can never be a true Friend Forwardneſs : It argues Inſufficience 1. 34. 1
2. 118 1
I. ITO. I Fox : A pretty Emblem of the Foxes Tails Eveey perfect Gift is from the Divine
Boldneſs and Fear are commonly miſpla tied together
I. 1991
Bounty
2. 242.1
eed in the beſt Hearts 1. 136. 2 Frailty : Every thing we caſt our Eyes upon The variety of the Gifts of God 2
Where there is no place for holy Fear, may put us in mind of our Frailty 2.
373. 1.
there will be place for the ſervile 1.
275. 1 Glory : If the Cogitarions of our Heart
167. 2 Fraud : how fidlieſt anſwered with Subtilty be not directed to the Glory of the In-
It is a thankleſs Obedience that is groun-
1.317. 1
finite God, both they are loft, and we
ded on Fear
ibid. Free : The Spirit of God breaths freely in them
2. 209.1
All Pleas are in vain to them that are
1.301.2
To ſeek our own Glory is not Glory 2.
deafned with their own Fears 1. 280, 2 Friend : How to uſe him
I. 318.1
56. I
It is ill relying on timerous Natures ibid. Great Joy in the Enjoyment of a Friend The Glory of Heaven
The Glory of Heaven enjoy’d by bleſſed
The Fear of God, what it doth 1.316.2
2. 240.1
Souls
2. 412. I
Commonly when we fear moft we ſpeed The unfailing Friend
ibid. Of the different Degrees of heavenly
beſt
1. 326. 1
The Evil and Trouble of a falſe Friend Glory
2. 520. I
No State of Man can exempt from Fear
2. 241. I Glutton : The Glutton's Table is his Snare
2. 66. 2 Comforts againſt the Loſs of Friends
He is happy who fears only God ibid.
2. 312:1 GOD: The abſurd Impiery of Iſrael's
There is no Fear but of Evil, properly The true Value of a Friend ibid.
Defire of having other Gods 1.48. 2
ſpeaking
2. 198. 2 The Rarity and Trial of true Friends A miſerable God that wants helping 1.
What the Fear of God is
ibid.
131. 2
A double Apprehenſion requiſite to the A true friend, like a well-wrought Vault, With what Security they walk, that take
producing of it
2. 199. 1 lies the ſtronger by how much the more
their Directions from God 1. 134. I
Fear but a weak and baſe Paſſion 2. 125. 2 Weight it bears
2.4.53.2
In bis Buſineſs we muſt not ſtand on
Fear comes ſhort of expreſſing the awful The Character of a true friend 2. 172, 2
Terms of Reputation 1. 303. I
Diſpoſition of the Heart towards God A fearful Man can never be a true friend God's Hand and Tongue ever go together
2. 198. 2
I.JIO, I
ibid.
Subje&tion and Self-Reſignation to the The Fruition of Friends a great Comfort
The Fruition of Friends a great Comfort What Enterprize was ever ſet on foot for
Good-pleaſure of God in all things com-
1. 146.2 God, which found not fome Croſſes?
prehended in Fear
2.212.1 Friendſhip or Faith never tried but in Ex-
1. 309. !
Extremes on both ſides to be avoided in tremity
1. 75. 2
As good no God as too many ibid.
the Fear of God
2.215.1 The Purpoſe of any Friendſhip is more He never diſappoints the Confidence of
There may be an evil Fear of a good God than the Value
1. 89. 2
his Servants
I.310, 2
2. 220. 2 Fulke : Doctor Fulke commended 2.503.1 All things ſhall proſper that begin with
This is twofold
ibid Function: Blemiſhes of the holy Function
God
I. 314. I
Feafts : Ahaſuerus's Feaſting I. 318. I
2. 253. 1
If we be not wanting to God, he will
Of forcing Healths in a Feaft
not be wanting to us
A Note for laſcivious Feafters ibid.
His Children never go unattended, buc
Concerning the Obſervation of the Feaſt
in the midſt of their Guard 2. 25.1
of Chriſt's Nativity, and other Feafts
'Tis impoſſible to ſee the Face of God in
and Fafts of the Church 2. 567. 2
G.
his Divine Eſſence
2. 200. 2
Female Sex : Nothing becomes that Sex ber.
Apprehenſion of God three-fold 2. 202, 2
ter than Silence and Baſhfulneſs 2.127.2
Every thing we ſee may put us in mind
Adarens : Chriſt among the Gadarens of God
2. 203. I
Feſtivities of the Church, the private uſe
2. 41. I
We can't be but raviſhed with heavenly
of the Sacraments, Kneeling at the The moſt furious Demoniack amongſt Delight and Pleaſure, in fo ſeeing the
Communion, and Confirmation by Bi. them
ibid.
infinite Beauty of the God of Spirits, as
2. 571. 2
Yer had he Intervals
ibid. that our Sight can't be fevered from
Fetters : Inſenſible Fetters
2. 229. I
Gain : It leads in Sin, but Shame fol Fruition
2. 204. I
lows it out
Fidelity may be without the Church, and
I. 291.2
The Viſion of God enters us into Heaven
Fallhood within
I. 166. I How many in fear of Poverty ſeek to
2. 205.1
No true Fidelity without Love and Reve gain unconſcionably, and die Beggars The infinite Greatneſs of God diſplay'd
rence
I. 280. I
I. 109. !
in his Works of Creation and Redem-
Fig-tree : The Fig-tree curſed
2. 134. 2
No Gain ſo ſweet as that of a robb'd Al ption
2. 207. 2. Low ſegu.
Fiſher: The lazy Fiſhers cenſured 2. 27. 2
I. 138. I The Name, the Word, and Services of
Flatterer or Flattery : Its Character 2,246111 Nor Will, but Conſcience ſhould be the God challenge our awful Regard 2.
Flattery a ſure Token of a falfe Teacher Rule of our Gain
2. 339. 2
210. I, 2
1.60. 2| Gameſter: He is pretcily decypher'd 1.108.2
As does alſo the Houſe of God 2. 211. I
A juſt Doom for falſe Flatterers, fully de Gardian : God is an ever waking Gardian and the Meffengers of God
fcribed in the Amalekite that brought
2. 246.2 God is to be admired in the equal diſtribu-
Tidings to David of Saul's Death 1. Gentry: A Complaint of the Mif-education tion of Powers and Faculties to his
172. 2
of our Gentry,
2. 553. 1
Creatures
2. 232. I
A Flatterer moſt notably diſcovered 1. Geſture, vide Body.
Direction how to conceive of God in our
180. 1 Gibeonites : Their Wiſdom, but not Falf Devotions and Meditations 2.531, 2
More Souls periſh by their own, than by hood, commended
1. 83. I Godlineſs : Never was any Man a Loſer by
the Flattery of others
2. 252. I
Their ſmooth Tale cold for themſelves true Godlineſs
I. 177.2
Self-love the greateſt Flatterer ibid.
The great Myſtery of Godlineſs to be en-
Fleſb: In the Matters of God we muſt not The Reſcue of Gibeon
1.85.1 tertain'd with Love, Joy, and Wonder
conſult with Fleſh and Blood
I. 14. I
The Gibeonites revenged
2. 386. I
Followers : Never was ſeen ſo bad Courſe, Gideon, his Calling
1.91.2 Gold: Thoſe who refuſe to worſhip it in
but it had ſome Followers or Applauders His Preparation and Vi&tories
1. 94. I
the Statue do yet adore it in the Stamp
2. 168. ] There is no greater Example of Modeſty
2. 26.
Food : The Soul is fed as the Body, wich than in Gideon
1.98. 1
Chriſt is never found wondering at Gold
Milk and ſtrong Meat 2.172.2 Gifts or giving : God's former Gifts Argu and Silver
2. 32. 1
Fools : All Sin hath power to befool a Man ments of more
2. 172. 1 Goliah : Of him and David 1• 152. I
LUI 2 Speed in giving, how acceptable 1.86. I How ficly he terms himſelf a Dog 1.
Force : Open Force is not ſo dangerous as In Gifts, Intention is the Favour, not
I54. 2
cloſe Diffimulation
I. 314. 2
the Subſtance
1. 89. 2 His End is a Pi&ture of the End of Info-
A pretty Emblem of Force and Wilineſs God will find a time to make uſe of any lency and Preſumption
joined together to work Miſchief 1. of his Gifts beſtowed on any Man Good : All our beſt Good is inſenſible 2.
109. 2
173. I
Fortitude.: True Chriſtian Fortitude, what We meaſure the Love of God by his A good Man will ever be doing good" 1.
it teacherh
1.59.1
Gifts
I. 124. I
31. 2
True Chriſtian Fortitude wades throngh God loves not to have his Gifts lie dead Good Men oft kept for the worſt times
all Evils
1. I 24. I where he hath conferred them 1,211.2
1. 292. 2
Never
G Ada
ſhops
tar
ibid. 2
ibid, 2
1. 200. I
ibid.
J. IOI. I

Air Alphabetical TABLE of the Work.
2. 21. 2
py alone
2. 122. 2
2. II. I
I. III. I
ibid. 2
in great
Never did one endeavour a common How eaſy a matter it is for God to Hanun : Of him and David's Ambaſſa-
Good without Oppoſition
bring down any Man's Greatneſs 1.289 dors
1. 180.2
He can never be good that is not reſo- The Ēminency of a Man's Perſon dous Happineſs: Ahappy Man's Character 2.456.1
lute
2.171.1 bles both the Offence and Judgment A good Heart cannot endure to be bap-
There are three Subjects of all the Good
1.298.1
1.311
we are capable
2. 264. 2 Greatneſs is uſually ſuſpicious - 1.301. 2 Happineſs communicated doubles it felf
Goodneſs: Its of a winning Quality 1.121.2 Greatneſs cannot fecure from Treachery
2.3.1
Thoſe Men are worſe than Devils, that
1. 320. 2 There are many Degrees of Celeſtial
hate any for Goodneſs
ibid. A Deſcription of Great-Men's Anger in Happineſs
'Tis a great Vanity to reſpect any thing
Haman
1. 320. I If there is any Happineſs on Earth, 'tis
above Goodneſs, and to difeſteem Good Settled Greatneſs cannot abide either to be found in Contentation 2.273. I
- nefs for any want
2.1.1
Change or Partners
Happineſs confifts not in a mere Specu.
Nothing more commends it than Gene Outward Greatneſs the baſeft Motive of lation, but a Fruition of good 2.345.5
rality and Diffuſion
2.SLI Reſpect
2.31. 1 How to be happy in Apprehending of
Goſpel : The Enjoyment of it, what a Fa- Earthly Greatneſs is no Defence againſt Chrift
ibid.
vour it is
I. 52. I
Afliction
2. 34. 2
He is happy who hath the Lord for bis
The firſt Preacher of the Gospel was an
Poor Greatneſs
2. 237.2
God
2.375. 2
Angel
2.6. 2 Greatneſs is attended with Envy, Cares, Hardneſs, or Hardning : How to keep
Governours : vide Kings and Princes.
and Diſtempers both bodily and ſpiri-
from it
2 522. 1
tual
How it pleaſeth the People to hear the
2. 278. 1 Many hardned by the Word 2. 520. 1
Governours taxed
1. 60.2 Grief : In vain is that Grief which hath Harlot : Her deadly Danger prettily de-
no other End than it ſelf
Corrupt Governours loſe the Comfort of
fcribed
I. 3 12. 2
their own Breaſt
I. 61. I It
grows greater by concealing, Joy by The Perniciouſneſs of the Love of an
Expreſſion
A praying Governour
2.8. I Harlot
2.65.)
"No finall happineſs to a State to have As eaſily do we complain of bodily Health : Even the greateſt can be at Pains
their Governours choſen by Worthineſs Griefs, as we are hardly affected with for bodily Health
2.35.1
I. 73. 2
ſpiritual
2:35.2 Hearing : They ſhould not regard fo
Governours muſt not reſpect their own The woful Conſequences of Grief in un much who ſpeaks, as from whom they
Ends in publick Actions
1.97.2
govern'd Minds
2.280.2 ſpeak
I. 303.1
What a good Governour ſhould look to Conſolations of immoderate Grief for
God often hears us not to our Will, that
1. 316. 2
the Death of Friends
2. SII. I he may hear us to our Advantage
Grace : How chained
2. 166. 2 Growth: There muſt be a leiſurely pro-
2. 36. I
Patience is a good Proof of Grace 1.56.1 greffive Growth in ſpiritual as well as Things pre-requir'd to the right bear-
The Folly of them that refuſe God's bodily things
2. 230. I
ing of God's Word
2. 265.2
Graces, becauſe they are found in ill Guides: A Chriſtian muft in all his ways Things required in the A& of Hearing
Men
I. 107. 2
have three Guides : Firſt, Truth; Se-
God's Word
2. 266. I
It is juſt with God that thoſe that want condly, Wiſdom : Thirdly, Charity Heart : A true Sign of a falſe Heart is to
Grace ſhould want Wit too
I. 132. I
2. 167. 2 be nice in ſmall matters, and contrary
Grace is not tied either to Number or It is a great Confirmation to any Peo-
2. 173.2
Means
1. 136. 1 ple, to ſee God to be their Guide How to keep from Hardneſs of Heart
Grace is by Gift and not by Inheritance
I. 38. 1
2. 522. I
I. 137.1
No better Guide than God in his Word A Man's inward Diſpoſition prefageth
and Sacraments
I. 77. 2
An unmannerly Ungodlineſs not to ſay
his Event
I.77.1
Grace at Meat
1. 138. 2 Guile : Many profeſs Uprightneſs, who A good Heart is no leſs afraid of a Scans
are yet all Guile
A ſpecial Token of a gracious Heart
I. 281. I dal than of a Sin
1. I 24. I
1. 162. I Guiltineſs: What Fear there is in it 1.53.2 A good Heart can frame it felf to all
The true Method of Grace, what it is) Guiltineſs is commonly clamorous and Conditions
I.152.1
I. 301. I
impatient
I. I 26. 1 Saul the very Picture of a falſe Heart
How vaſt a difference Grace makes in It can never think it ſelf fure, tho
1. 156.2
the ſame Age
ibid. 2 there were no Fiends to torment it The fouleſt Heart doth oft enjoy good
Motions
2. 246.2
God's Grace never confined to Virginity
I. 157. 2
1.303. 1
It needs no Prophet to affure us of Pu No Heart but ſometimes doth relent
niſhment
Grace delivers not from the Aſſaults of
I. 129.2
1.162.2
Satan
Guiltineſs and Security can never lodge Our Heart compared to a Ciry encloſed
A Sign of true Grace
2. 45. I together in one Boſom 2.67.2
I. 200, I
Græce doth not ever make ſhow where Guilty : The Joy and Peace of the Guilty A true Note of an upright Heart
it is
2. 154. I
but diſſembled
2. 179. 2
294. 2
All human Maturities have their Pe- The vain Shifts of the Guilty 2. 181.1 A ſoft Heart is beſt tempered for God
riods; only Grace hath none 2. 167. 2
1.302. 2
Grace here is Glory begun; Glory above
Nothing can fill the Heart of Man but
he that made it
is Græce perfected
2. 205. 2
I. 318. 1
Grace affords a Redreſs for any ſpiritual
The Suggeſtions of a falſe Heart
Complaint incident to the Soul
H.
252. I
A falſe Heart hinders both Repentance
219. I
and Amnendment
"Tis difficult to paſs a true Judgment
ibid.
There is no renewed Heart wherein
betwixt apparent and real Graces 2: Haman diſreſpected by Mordecai 1.321.1
Chriſt is not formed
2.7. 2
Comforts againſt Weakneſs of Grace king to heart Mordecai's Difreſpect The faithful Heart, once underſtanding
2. 306. 1
ibid. 2
the Good-pleaſure of God, argues no
Haman an Amalekite
ibid. more
Grace has different Ages and Statures
2. 8. 1
2. 307. 1
The large Extent of Haman's Anger A wicked Man needs no other Tormena
There is a leiſurely Progreſs in Grace
I. 322. I
tor, eſpecially for the Sin of Blood,
ibid.
His Cloak for his Malice
ibid.
than his own Heart
2. 64. I
He that can pray fervently in the Haman is invited to Eft ber’s Feaſt 1.3 26.1 A carnal Heart inconſiſtent with good
Reſolutions
height of his Mirth, and ſing chearful- Mordecai is ſtill an Eye-fore to Haman
2. 64. 2
ly in the depth of his Affliction, muſt
ibid. 2
The falfeſt Heart has the moſt plauſible
Mouth
be eminent in Grace
2. 431. 2
Haman honours Mordecat
I. 327. I
2. 103. 2
Of falling away from Grace 2. 563: I His Thoughts fruſtrated
The Heart enllav'd to red and white
1.328. 1
Greatneſs : There is an affable Familiari Haman thunder-ſtricken
ibid. Earth may be made any thing 2.136. I
ty that becomes Greatneſs 1.139. 1 Fine Expoftulations of Haman ibid. Reputation the only Care of falfe Hearts
Diſhoneſty grows bold when it is coun- Haman droops
I. 329. 1
2.137.2
tenanced by Greatneſs
"Tis a true Sign of a falfe Heart, to be
1. 173. I
He is hanged, and Mordecai advanced
Our readineſs to obſerve prevailing
ibid. nice in ſmall Matters, and negligent
in the main
Greatneſs
1. 279. 1 How he ſtands when he is accuſed by
2. 173. 1
It is hard for Greatneſs to know whom the Queen
I. 330. I
Where the Heart ſtoops, it cannot be
ibid.
but the Knees muft bend, the Eyes and
they may truit
His Speech to the Queen before his
Death
ibid. 2
How hard a thing it is to make great
Hands be lift up, and the whole Body
Perfons to yield that they have of His woful Expoftulation with himſelf will ſtrive to teſtify the inward Vene-
1. 288. 2
fended
at the inſtant of Death
1.331. I
ration
2. 209. 2
Hhhhhh The
2. 21. I
I.
25
2.
220. 1

An Alphabetical TABLE of the Work.
2.240, 2,
284.1
ibid. 2
1. 2. 2
ibid.
III. I
The fame Beams of divine Mercy melt Example in Miriam and Aaron againſt | Humility of Peter rewarded with an A-
Moſes
the good Heart into an holy Fear, and
1.56.2 poſtleſhip
2. 28. 1
harden the wicked Heart in a State of Holineſs not tied to any Profeſſion 1.114.1 True Humility will teach us to find out
Security
the beſt Piece of another, and the
2. 215. I The Throne and the Pulpit chiefly call
Means to keep the Heart tender 2. 216.
for Holineſs
I. 142. I
worſt of our felves
2. 31. >
1,&c. Holy Duties, how little regarded of the True Humility the only way to Peace and
Carnal Hearts meaſure Felicity by the
Wicked
I. 145. 2
Truth
Affluence of what moſt pleaſes 'em No Man brags ſo much of Holineſs as he True Humility ftill procureth Reverence
2. 218. 1
that hath it not
I. 148.2
2. 168. 2
The devout Heart takes all Occafions A little Holineſs worth much Illumina- Humility difpofeth for Contentment 2.
tion
I. 225. I
both to think and ſpeak of God 2.
258.1 No Temptation fo dangerous as that The more Grace, ſtill the greater Hue
Heaven's Pleaſure prettily deſcrib'd 1.2.2 which comes under the Vail of Holineſs mility,
The different Degrees of Heaven's Glory
ibid. 2 Hypocrite or Hypocriſy : The Hypocrite's Cha-
2. 5 20. 1
Holineſs cannot free us from Infirmity racter
2. 458.1
The three Heavens notably deſcrib’d
1. 293. I Hypocrites, how contrary to Moſes in the
The Graces and Wits of the Holieſt and vailing his Face
1. 54. 1
Never any entred Heaven with eaſe Warieſt are ſometimes aſleep in their Hypocriſy gets this, that it may do evil
I. 255.2
Breaſts
1. 304. 2 unſuſpected
A twofold Heaven to be enjoyed by the There is a likelihood of an holy Gene- No Means hath fo enriched Hell as
Saints; of Grace here, and Glory here ration, when the Parents are ſuch 2. beautiful Faces
3.2 Hypocrites have good Tongues 1.134. 2
after
2. 231. 2
Mount Tabor a Symbol of Heaven 2.93.2 Great Variety of Apprehenſions about Hypocrites only reſt in Formalities
The more we move, the liker we are Holineſs
2. 231. I
143. 2
Who are truly holy
ibid. An Hypocrite will ſooner find out ano-
to Heaven, and God that made it 2.
Holineſs undergoes Variety of Conſtru ther Man's Sin, than his own 1.146.1
2. 231. I
&tions
Two Heavens in one
2. 230. 2
The Folly and Impudence of Hypocriſy
2.236.2
A kind of relative Holineſs in Perſons,
Acquaintance with Heaven
deſcried
1. 148.2
Heels : What the Iniquity of one's Heels is Things, Times, Places, Actions, 2. Saul the very Character of Hypocriſy 1.
I. 162. 2
468.1
145.2
Helkijah : A Prieſt, and of his Diligence Holy Things, beſides their Uſe, challenge Hypocrites partial in their Deteſtations
in ſurveying and repairing the Breach-
no further Reſpect
1.52. I
I.174. 2
es of the Temple
1. 302. 1 Holy Days : The Jews had many Holy Days A ſpecial Note of an Hypocrite, even to
He might be a notable Example to all both of God's Inſtitution and the make uſe of God for his own purpoſes
Minifters
ibid. 2
Church's
2. 89. I
1. 175. 2
And that in his Humility I. 303. I
This was for the Chearfulneſs of the Wicked Hypocrites care not how they
Help : God never withdraws our Helps, but People in God's Service
ibid. play with God, ſo they can but mock
for a further Advantage 2. III
The Church hath laudably imitated this Men
1.190.2
Never are we nearer to Help, than when Example
ibid. What an Idleneſs is it in Hypocrites, to
2. 78. 2
No Feaſt ſullen, too many Paganiſh
we deſpair of it
hope that they ſhall dance in a Net
and Superſtitious
ibid. unſeen of Heaven
We are not to expect the immediate
1.228.2
Reaſons for keeping Holy Days
ibid. A&tion hath only the power to deſcry
Help of God in what we can do for our
felves
2. 131. 2 Holland : Of ſome new Opinions vented Hypocriſy
I. 286. I
Hereticks : How far 'tis lawful to have in the Churches of Holland 2.556.1 The notable Hypocriſy of the Jews diſco-
Converſe with them 2. 522. 2 Hollow : It is a fafe Point of Wiſdom to vered
1.311.1
carry a jealous Eye over thoſe whom A crafty, Hypocrite never means to ill,
Herod : He is troubled at the Birth of
we have found hollow and hoſtile I. as when he ſpeaks faireft
Chrift, but without Cauſe
Herod and the Infants
2. 14. 2
314.2 They are ſeemingly ſcrupulous in ſmall
He believed a Reſurrection 2.64. I Honest or Honeſty : Its Character 2.451. 2 matters, but make no Conſcience of
He will condemn at the Judgment Honeft Actions never ſhame their Doers
the greateſt
2. 236.2
I. 168. 1
thoſe who are regardleſs of their
Hypocrites make no other Uſe of Laws,
Oaths
2. 68. 1 The Ear of an honeſt Man is the Sanctu divine or human, but to ſerve turns
Hefter : She is choſen
1. 320. I
ary of his abſent Friend's Name, of
2. 145. I
Her condoling with Mordecai 1.324. 2
his preſent Friend's Secret 2.451. 2
Of her Faſting
1. 325. 1 Honey : The true celeſtial Honey from the
ibid. 2 Rock
Her fuing to Ahaſuerus
2. 244. I
Of hazard in approaching to him ibid. Honour : An Epiſtle of true Honour 2.500.1
1.
She receives, beſides Pardon, Favour They that are moſt unworthy of it are
1. 326. 1
in hotteſt chaſe for it
1. 98.2
She feaſts the King and Haman
ibid. Honour is heavy when it comes on the Jacob: The Contemplation of Jacob and
beſt Terms
She is long in giving up her Suit ibid.
I. 140. 1
1. 18.1
Hezekiah: Of him and Senacherib 1. 292. I Honour will ſhew the Man
1. 155.2 Jael and Siſera
1.90.2
To be honoured by the Unworthy is lit- Of Jael's Courteſy to Siſera
Hezekiah puts new Life into the heart-
I. 91.1
leſs Remnant of God's People
ibid. tle better than Diſgrace I. 327. 2
Jael's Expoftulations about Siſera's
ibid. 2
A fingular Uſe of it
Worldly Honour not to be doated on Death
ibid. 2
A pretty Deſcription of his Reforma-
73. 2 Jairus and his Daughter
2.81.2
tion and Settling of Religion
ibid.
True Honour where to be found 2.187.2 Idle : God never graceth the Idle with
His hard Strait that he was driven to, Earthly Honour a mere Shadow 2.275. 1 Viſions
before he would make bold with God Who honours God with his Service Idleneſs, what it does
1. 182. 2
I. 293. I
is crowned with Honour 2. 500. 2 Idols and Idolatry : Things abuſed to it
His Behaviour when Rabſhakeh railed Hoſtility : Helliſh Hoftility 2, 227. 2 may be employed to God's Service
1. 294. I Houſe of God : A Reverence due thereto
1. 94. I
He is ſick, recovered, and viſited for the Owner's fake
2. 134. 2
No truſting the Honeſty of an Idolater
295. 2 Humiliation: 'Tis a right uſe of Afidion
I. II. I
The Conje&tures of Hezekiah's weeping
I. 179. I
The Obftinacy of Idolatry 1. 132.2
with his Face turned to the Wall "Tis the way to Glory
ibid. Who ever ſaw an Idolater that was not
ibid. Deep Humiliation muſt make way for cruel ?
1. 282. 2
That Prayer of his was grounded on the Succeſs of great Enterprizes I. Hard not to be infected by an Idolater
the Mercy of the Covenant, not on
325.2
1. 289. 2
the Merit of his Obedience 1. 296.1 Humility : How God accepts of it 2.172.2 An Idolater knows not how to ſtay
Why he makes ſuch a paſſionate Requeſt The Character of an humble Man 2.452. 2
ibid.
for Life
ibid. Humility is both a sign of following Its Cruelty
ibid.
Whether by adding Years to Hezekiah's Glory, and the Way unto it 1.93. I Idolaters ſucceſsful for a while
Days, God's Decrees are changed ? 1. Humility is ever the Way to Honour Idolatry commonly more gaudy than
296. 2
I. 123. 2
Truth
Of his Vain-glory in ſhewing the Am How happy a thing it is to be humble Idolatry makes Speed
ibid.
baſſadors of Babylon his Treafure 1.298.1
1. 303. 2 An holy inveighing againſt Idolatry ibid.
His Poiterity, what
ibid. 2
Humility, and due Attendance upon In- The Hand of an Idolater is contagious
Holineſs, Holy : Who fo holy as fins not? ſtruction taught by the Example of
1. 309. 1
our Saviour
2. 19.1
Who
2.II. 2
2. I2. I
2.
I. 32. 2
I.
ibid.
1.290.1

An Alphabetical TABLE of the Work.
ges of God
ibid.
1.144.1
ibid. 2
ibid. 2
I. IO2. I
I. 25. 1
I. 24. 2
2. 10. I
2. II. 2
Who are ſpiritual Idolaters 2. 26. I tient often heard
1.66.1 John: A Fore-runner of Chriſt, not ſo
Vain Idolaters make to themſelves Ima- Impiety : It befots Men
2. 64. 2 much in his Birth as Office 2. 19. 2
2. 258. 1 Importunity of Deſires acceptable to God Not more unlike in their Diſpoſitions
Jealouſy: It is a ſafe point of Wiſdom to
2. 26. 2
and Carriage, than like in their Fun-
carry a jealous Eye over thoſe whom Nothing pleaſes God better than Impor etion
we have once found hollow
I. 314. 2
tunity of ſeeking him
2. 69. I John Baptiſt beheaded
2. 63. 2
Jehojakim : Of him, his Reign, and Im- Impriſonment : Of its Comfort 2.510. i Jonathan : Of his Victory
priſonment
I. 305. 2 Comforts againſt Impriſonment 2.315. I
His admirable Faith
His Son Jehoiachin gets the Throne Impropriators or Church-Robbers; a good Of his Love, and Seul's Envy 1.154.1
ibid. Example and Caveat for them 1.308. r His and David's Love prettily ſet our
The Iſſue of that
ibid. Impudence the greateſt Sign of Whoriſh-
Jehu, with Jehoram and Jezabel 1.276. I
neſs
2. 108.2 Fordan : Of it divided
1. 77. 1
Of his killing the Sons of Abab and the Impunity : Hope of it draws on Sin with Joſeph : His Brethren's Envy prettily de-
Prieſts of Baal
1. 279. 2 Boldneſs
I.168.2
fcribed
1. 24. I
Fephtha
1. 101. I Inconftancy : The Unconftant's Character 2. Foſeph twice ſtripp'd of his Garments
His Vow
4.60.2
A pretty Expoftulation of Jephtha's Increaſe: A certain Way of it 1. 127.2 foſeph praiſed for his Wiſdom and Pa-
Daughter meeting her Father ibid. 2 Indifferency : In human things it is moſt tience
Jericho : Of the Siege of Jericho 1.78.2 ſafe to be indifferent
2. 166. 2 Ioſiah: His Reformation
I. 301. 2
Of their Fear and Courage 1.79.1 Indulgence : Parents Indulgence, what 1. His Infancy's Happineſs in that it fell
A pretty uſe to be made of the People's
116. 2
into the hands of faithful Counſellors
walking about Jericho ſeven Days 1. Cruel to themſelves
1. 128. 2
ibid.
79. 2
It is a notorious Sin in Parents
ibid.
His Minority was not idle I. 302. I
Feroboam :
1. 222.1
, Induſtrious : The Induſtrious in any Calling His Tenderneſs of Heart in hearing the
He fets up two Calves in Dan and Bethel are capable of further Bleſſings, the
Law read
ibid. 2
ibid. 2
Idle being fit for nothing but Tempta- A fweet Soliloquy on it
ibid.
Of his Wife
I. 227. I
tions
is taken away from the Evil to come
She is diſguiſed but found out ibid. 2 Infamy : Comforts againſt it 2. 308. 1
I. 303. I
The Prophet's Thunderclaps of Ven-It hath narrow Bounds 2. 309. I
His Zeal notably decypherd
ibid. 2
'geance againſt him
1. 228. 2 Infection : Hard not to be infe&ted with a
His Death
I. 304. 2
Jeruſalem is deſtroyed by Nebuchadnezzar contagious Neighbourhood 1. 289, 2 His Graces ſlept in him
ibid.
1. 306. 1 Infidelity : Its Character 2.463. 2
By that God got Glory I.305. I
A holy Caution by its Judgments to It is crafty, yet fooliſh I. 43. 1
Sweet Obſervations of his dying both
beware
ibid. 2 It is lawful enough to deal with infi as he did, and when he did ibid.
A pretty mournful Lamentation of its dels, with a Caveat
1.117.2 Joy : vide Rejoice.
Loſs
ibid. In the moſt faithful Hearts there are The Joy of ſuch as have an evil Con-
Nehemiah builds up the Walls of Jeruſa ſparks of Infidelity
2. 5. 2 ſcience is but diſſembled 2. 179. 2
lem
1.312. 2
There is an Infatiableneſs in Infidélity 'Tis the ſafeſt way to reſerve our Foy
The People's Willingneſs to this Work
2. 39. I
till we have good Proof of the worthi-
I.313. 2 It ever loves to be its own Carver
neſs and fitneſs of its Objects 1.140.2
The Oppoſers of it
I. 314. I
ibid. To turn the Cauſes of Joy into Sorrow,
Nehemiah is not hindred by the barking Infidelity is all for Eaſe, and thinks eve argues extreme Dejectedneſs and Di-
of ſome Dogs
ibid.
ry good Work tedious
2. 81. 2 ſtemper of Judgment
The Strength of thoſe Walls prettily It makes us uncapable of the ſecret As Grief, fo Joy is not leſs when 'tís
diſcuſſed
ibid. Counſels and higheſt Favours of the
leaſt expreſſed
2. 167. 1
The building of Jeruſalem with a Trow Almighty
2.82.2
There is little Difference betwixt Foy
el and a Sword, is a lively Image of Infirmities : 'Even the beſt of God's Saints and Happineſs
2.234. I
the building of the Church Militant have them
I. 150. I
'Tis often intermitted
ibid.
ibid. 2 when they beſt appear 1. 167. I Joy of the Holy Ghoſt is a Gift of the
Jeſuites : A Caveat for Kings to beware Ingratitude : Very Nature hates Ingrati-
Divine Bounty
ibid.
of them
2. 542. 2
tude
I. 46. I Heavenly Joys, how tranſcendent
The Jeſuites cunning Infinuations into Injuries : They are like a Wound 1.27.1
238.2
thoſe whom they hope to pervert 2. Injuſtice : 'Tis Injuſtice to fcant our felves A falſe Joy diſtinguiſh'd from that which
488. I where God has been liberal 2. 29. 1
2.228.1
Accompanied with horrible Untruths Innocence, requir’d in them that proſecute Falſe Foy deſcrib'd
ibid.
2. 489. I the Vices of others
2. 105. I The unſpeakable Joy that reſults from
Their Conjurations
2. 490. I Innocency, how allowed a lawful Craft the Enjoyment and Viſion of God
They have nothing but the out-lide of
I. 317. I
2. 383.2
Religion
ibid. Innovations, dangerous I. 290.1 Earthly Joys, were they perfect, are but
Jews : Nehemiah's redreſſing the Extortion Inquifition : Its Tyranny, with a fearful ſhort
2. 440. I
of the Jews
I. 315. I
Example on the Executioners 2. 502. 2 Ifaac : He goes to be ſacrificed
I. 15. 1
Condemned to Death by means of Ha-Infultation : That in the Rigour of Ju- íland: The Advantages of this Iſland in
man's Malice to Mordecai
2. 323. 2 ſtice, argueth Cruelty I. 119. 2
Learning over other Countries 2.
The Decree reverſed
2. 331. 2 Intention : Good Intentions cannot warrant
484. I
Thoſe in Chriſt's Time like their Pro unlawful Acts
1. 177. 1 Ifrael : His Affliction
I. 28.
genitors
2. 39. I What bewrays evil Intentions more than Ifrael's Ruſt now ſcoured
The Original of releaſing a Priſoner to vicious Agents
I. 220. I ifrael fed with Sacrament
I.44.1
the Jews at the Feaſt
2. 146. I Interceffion : Mutual Interceſfion a Duty Of their feven Mutinies againſt Moſes
The great Plagues drawn upon them by
2. 53.2
1.65. I
the Guilt of Chriſt's Blood 2. 148. 1 Being Members of one another, we What Pretences be made ere a true Phi-
Jezebel : Of her Counſel to Ahab in the pray for our ſelves in others ibid. liſtim be quickly weary of a true if-
matter of Naboth
1. 246. 2 Inviſible : How the Inviſible can be ſeen raelite
1. 108. 2
Her Pride had a Fall
I. 279. I
2. 199.2
The great Change in Iſrael 1. 176.2
Pretty Obſervations about her Death What is requir'd toward this 2. 201. I His utter Deſtruction
I. 290, 2
ibid.
Expoſtulated
I. 291. I
Ignatius profeſs'd to challenge and
pro The Sight of the Inviſible a notable and iſue: The Bloody Iſſue healed 2.78. 1
voke the furious Lions to his Dilania prevalent Means to refrain from Sin Judah : Her Return to her old Home
tion
2. 204. 2
1.308. I
Ignorance : It cannot acquit, if it can a There is an inviſible World 2. 398.1
The School of her Captivity, what it
bate our Sin
1. 146. 1 Inward : Our inward Diſpoſition is the taught her
The affe&tation of Ignorance deſperate Life of our Actions
1. 68. 2 Judas : Tho? Chriſt's Domeſtick, yet
ibid. 2 And a Man's inward Diſpoſition doth Mammon's Servant
2.136. 1
Image : God will admit of no Image of preſage the Event
1. 77. 1 | Fudges : A Note for them in regard of
himſelf, no not in Thought 2. 200. 1 Joab and Abner
I. 173.2 Partiality
1. 148. I
Imitation : Falſe God's have ever affected Joab's Execution
1. 209. 1 Fudging : Excellent things of judging a
to imitate the true
I. 281. 2 Foaſh: Of Athaliah and Joach I. 282. 2 Man's ſelf
I. 142. 1
immortality: Of the Separation and im-Joal with Eliſha dying 1. 285. 2 God ſeparates before he judgetb, and fo
mortality of the Soul 2. 4.08. 1 His Sorrrow for Eliſha's Death 1.286.I ſhould we
1. 148. 1
Impatience : The ill Wiſhes of the Impa- He began well, but ended ill
He began well, but ended ill 1.301. 2 | Judgment: The Day of Judgment, how
terrible
is true
ibid. 2
& Seg.
2. 2 I 2. 2
ibid. 2

An Alphabetical TABLE of the Work.
open, but juſt
was
26. 2
294. 2
I. 107. 2
L Abouc e Neceflary, in all Creatures for
I. 140. 1
terrible fhewed by Reſemblance 1.7.2 A King's firſt Care muſt be to advance Commodity
2. 274. 2
Wicked Men never care to obſerve God's Religion
1.176.1
Brutes live by Senſe, meer Men by Rea.
Judgments until themſelves are touched It well befeems a King to hear a Prophet ſon, Chriſtians by Faith 2. 285. 1
1. 66. 2
1.185.2
The Vanity and Miſeries of Life' 2.
God's Sentence of Judgment certain 1. They can hardly do good alone 1.308.1
329.4
73.1 Kingdoms : Of them and their Viciſſitudes In the Life to come, and in the fecond
Death, there are Degrees 2.374. 2
God knows no Perſons in the Execution
1. 307. I
of Fudgments
I. 135. The Kingdom of Darkneſs is the Region A threefold Life, of Nature, of Grace,
The Judgments of God are not always
of the apoſtate Angels
2.415.1
of Glory
2. 438.1
1.160.2 Kneeling : Reaſons for Kneeling at the recei Erernal Life, whence it is 2. 438.1
When we make a right uſe of the Judg ving the holy Communion 2.210. 2
The Name of even natural Life implieth
ments of God
1.177.1 Knowledge : Of our knowing one another in Sweetneſs
2.44.0.2
Heaven
Fudgment aſſuredly attends on thoſe who
1.520. I 2. 237. I.
We are bound to husband our Lives to
dare to lift up their hands againſt God's The Itch of impertinent Knowledge is the Advantage of God and his Church
Vicegerents
1 250. I hereditary
I. 168.
2. 15.2
If any thing can avert Judgmenis, it is No Knowledge whereof God is not the Light : It was created before the Sun
Prayer
I 186. 2 Author
2. 10. 2
1.1.2
How God's Judgments wait on him to The Knowledge of God is all-ſufficient 2. A Sweet Contemplation of the Light ibid.
take Vengeance
1. 273. 2
237.1
The greater Light we have, the more
We may not judge of Religion by parti In Knowledge we muſt creep ere we can Shame 'tis for us to ſtumble 2.35.2
cular Actions
1. 274.1 go
2. 115.2
The true divine Light twofold 2. 228. 2
The Juſtneſs of God's Judgments I. The Knowledge of Angels 2. 401. 2 Of falſe Lights in the Church 2. 239. I
290. I
The Knowledge of the Glorified 2.411.2 If we have a Light, we muſt have a Cloud
Our Entireneſs with wicked Men doth A pretty Simile
2 412. I
2. 101. 2
often intereſt us both in their Sins and The Knowledge and Malice of wicked Spi- Lot : Of him and Sodom Quest 1. 15.2
in their Sorrows
1. 281.1 rits
2.418.1 Love: Unchangeable
2.225.2
The Wicked never dream of the near
Love's Strength after Reconcilement I.
Approach of God's Judgments, while they
are plotting their deepeſt Deſign
Open Defiance better than falſe Love
God's very Judgments are ſometimes mer-
L.
Love procures truer Servitude than Ne-
ciful
1. 305. I
cefſity
I. 116. 2
They believe leſs than Devils who be-
'Tis a vain Ambition to ſeek to be loved
lieve not a Day of fudgment
2. 44. 2
of all
A Sign of a People given up to Judgment
2. 236.2 Jonathan's Love
1. 155. I
Man is in a ſpecial manner born to La-
Over
2. 47. 2
A good Note of true and falſe Love
bour
ibid.
que son
God gives warning to the World of his
1. 178. 2
approaching Judgments 2. 254. I
2. 254. 1 Laugh : There is nothing more lamenta-
Where that meets with Neceſſity, there
Prodigious Sins the Harbingers of dread. ble than to ſee a Man laugh when he can want no Endeavour of Victory
ſhould mourn
ibid.
ful Judgments
I. 167. 2
I. 314. 2
1.46.1
Difference betwixt the Judgment of Man Law : Of it
How terrible in its Delivery 1.47; I
The tranſcendent Love of God to Man-
and of God
2. 1192
kind
2. 249. 2
Comforts againſt the Terrors of Judgment He that was above the Law came under
There may be more Love in the Frowns
the Law to free us from the Law
2.330. 1
than in the Smiles of God
2. 77.2
I 2, 2
The Fearfulneſs of the laſt Judgment
In vain he profeſſes to love God who does
ibid.
A confolatory Diſcourſe to one under
nothing for him
2. III. I
Cenſure of the Law
2. 567.1
Awe more fit for Thoughts of Judgment
The Senſe of the infinite Love of God
ibid, 2
Lazarus dead
than Fear
2. I 24.1 can't chuſe buc raviſh the Soul 2.
Lazarus raiſed
Junius commended
2. 503. I
2. I 27.1
Juftice : Infultation in the Rigour of fic. Learning : Human Learning well-improvd The Danger of the Love of earthly Com
I. 119. 2
2. 10. 2
fice argueth Cruelty
forts
2. 276. I
2. 85. 2
We may not always meaſure the Juſtice Lepers : The ten Lepers
The Love of Chriſt, how free, and how
1. 287.2
of God by prefent Occafions 1. 157. 2 Leproſy • Uzziah leprous
furpaſſing Knowledge 2.362. I
I.ITSI The wonderful Effects of the Love of
Outward juſtice may ſtand with Idolatry Levite: Of Micah's Levite
The Levite's Concubine
I. 275.1
I. 16.)
Chriſt
God's Juftice is ſure, though it be patient Lewd : Nothing can ſhield lewd Men from Luft : It commonly ends in Loathing? 1.
I. 276. 2.
21. 2
God's Severity in his Juſtice oft taken Liberal : We would all be liberal of our
Luft's Madneſs
little, if we did not fear it would be Lye : Whether we may lye for the Promo-
I. 25.1
for Cruelty
I. 280. 2
leffen'd by imparting
2. 80. I
Juſtice and Piery are the Rules whereby
tion of a good Cauſe
a good Governor ſhould be ruled 1. Liberty : Labe, the Nature and Power of If Policy have allowed of officious Eyes,
yet Religion never
I. 281, 2
No Man caſts off all Juſtice and Piety at Life : Why the beſt do ſometimes make
Lewd Miſcreants care not how they be.
2. 67.2
ſuch a paſſionate requeſt for Life lye God for their own Purpoſes I.
296.1
God's Juſtice is infinite, whereby he ren-
We are not worthy to calculate the Date Lyon : His Rage againſt Sampſon in that
293. 2
ders to every Man according to his
of our Time
Works
2. 379. 2
I. 297 ) Encounter prettily deſcribed 1. 106. 2
Fuftified: By the Deſcent of the Holy Little Joy in long Life, if it be evil
Where our Strength lies againſt that Lyon
ibid.
Ghoſt in cloven Tongues, was Chriſt
the Devil
Long Life is no true Rule of God's Fa-
1.107.1
Juftified in the Spirit
2 389. 2
A Leſſon of Thankfulneſs learned from
vour
1. 298. 2
By his riſing from the Dead, was our Sa-
the Lyon's Carkaſs
Life can never be better ventured, than
ibid.
viour alfo Juſtified in the Spirit 2.390. I
where it ſhall be Gain to loſe it I.
325. 2
Happy is he that hath fo lived, that he
can welcome Death as a Friend
31. I
K.
The Inconveniences of a long Life 2.
M.
225.1
Why 'tis not desirable
ibid. Adneſs : He is a rare Man that hath
is
M
not ſome kind of Madneſs in him
KOCKiWd humouring their People in All are delitoas of Life for its own lake,
2. 174. 2
their Sins
I. 49.1
tho' few will own it
Miniſters off counted Madmen when once
Kings Sins are a juft Stop to the People Our Life goes away with our Time, we they begin to reprove
I. 277.1
1.56.2
loſe that which we improve not Bodily Madneſs, buc a ſlight Image of
God's ancient purpoſe to raiſe up a King
78. 1 Spiritual Frenzies
2. 234. 2
co- bis People
1. 137.1 Our Life here is but a vital Death 2. Several Inſtances of ſpiritual Madneſs, both
In Kings, Mercy and Judgment ſhould be
186.1
under the Jewiſh and Chriſtian Oeco-
indeparable
1. 141. 1 Of the Fickleneſs of life, and all earthly nomy, even in later Times
2, 235. T
Spiritual
once
I.
ibid. 2
ibid. 232.1
1 28

An Alphabetical TABLE of the Work.
IO 2
I. SI. 2
2. 15. I
1. 316. I
156.2
I. 33. 2
ons
ibid. 2
Spiritual Madneſs the moſt dangerous, be look ever to draw one way I. 32. I unto the Diſpoſition of the Perfons 2.
cauſe extremely contagious 2. 236.1 They feldom proſper
1. 57. 1
Magdalen de la Croix, a famous Hiſtory of Sampſon's Marriage
1. 106. I It is the Goodneſs of God, that in thoſe
her
2. 420. 2 Not without the Confent of his parents Means, wherein we cannot reach him,
Magick : It is, thro' the Permiſſion of God,
ibid
he deſcends unto us
2. 12. 1
powerful
1.67.1 His Parents. Expoftulation of his Motion Meat : Of Milk and ſtrong Meat 2. 172. 2
Magiftrate: The Chara&ter of a good Ma of Marriage with a Philiſtine
ibid. Mediocritry : That is ſafeſt and firmeſ
giſtrate
0 2.454. 2
Of even Carriage in the Caſe of Marriage
166. 2
An excellent Pattern for a Magiſtrate in a both of the Parents and Children ibid. 2 Meditation of Death
2. 443.1
troublefome Government 1.60, 1 Another Expoftulation about the Lawful Of the Heart inured to Meditation 2.
A Magiftrate's Pace in puniſhing Offen neſs of Sampſon's Marriage
ibid.
170.1
ders, muſt be ſlow and fure 1. 82. 2 His Woe that is married to a Philiſtine, Meekneſs : He that learns not this of Chriſt
A good Magiſtrate's Reſolution or A& or unequally yoked
I. 108. I
learns nothing
2. 1141
can't be revers’d with partial Importu. Of diſparity of Religion in Marriage The admirable Meekneſs of the Lamb of
nity
2.455 1
I. 12). I God
2. 138.2
Majeſty : An Imprellion of Majeſty in law. God owes Shame to ſuch as will be Members of Chriſt ought not to complain
ful Authority
DOW
making Matches betwixt himſelf and of the ſame Meaſure that was offer'd to
Maintain: Whether the Maintenance of the Belial
I. 131. 2
their Head
leaft Sin, be not worfe than the Com Marriage made a Plot for Miſchief 1. Mephiboßbeth : Of him and Ziba 1.178.2
miſſion of the greateſt Evil
His Humility
I. 179. !
Malady : The univerſal Receit for Maladies The Bonds of Marriage, how ſtrong they A pretty pitying of him
ibid,
2.334. 1
1. 158. 1 Mercerary : The Alțar of God was never
Malice : vide Envy.
A Picture of thoſe Marriages that are
boog 20 5 1.22, I
Of ſmiling Malice
quit of mercenary Attendants 2• 253. 2
made for Money, not for the Man 1. Mercy: vide Compaſſion.
God will ever raiſe up ſecret Favourers to
163.1 We find Mercy from God when he finds us
his own, among thoſe that are moſt Thoſe Marriages were well made, where diligent in our Callings
1. 32. 2
malicious
1. 24. 2 in Virtues are matched, and Happineſs Mercy and Judgment ſhou'd be inſepara.
Malice witty
1. 25.1
is mutual
1. 165.2
ble in Kings
1. 141. 2
No Sin whoſe Harbour is ſo unfafe as Of being in this unequally yoked !. God's Majeſty feen of his Sons in his
that of Malice
I. 29. 1
312, I
Mercy
There is no looking for Favour at the With its manifold Miſchiefs ibid.
God's great Mercy to Murmurers ſet forth
hands of Malice
I. 44. 2 Nothing but the Violation of the Mar-
1.41. I
It regards not the Truth, but the Spight riage-Bed can untye that Knot 1.3 19.2 The Uſe that God's Servants ſhould make
of an Accuſation
1. 61.1 What Coſt and Preparation ſhould be of his Mercies towards their and his Ene-
Malice cares not ſo much for Safety as made for our Marriage to the Kingdom mies, the Wicked
ibid.
for Conqueſt
I. 67. 1
of Heaven
I. 320. I Mercy muſt not hearten us to linning ibid.
In a wicked Heart it is the King of Paſſi The Marriage of Cana
2. 28.1 The Mercy of God is moſt magnified in
1.85.) Chrift's firft publick Miracle graced a our Unworthineſs
1. 49. 2
Their Malice haftens their Deſtruction Marriage
ibid. 2 An excellent Example of Mercy that may
We may boldly deſpiſe the Enemies of keep any from Deſpair
I. 75. 2
It is a thing full of Impatience, and hates that State which was honour'd by the It is a curſed Mercy that oppoſeth God's
Delay of Execution
I. 326. 2
ibid.
Son of God
Mercy
1. 80.2
*Tis commonly hereditary, and runs in Early Marriages cenſured 2. 483. 2
Mercy draws more Tears from God's
the Blood
1. 44. 2 Martha and Mary
Friends, than Judgments do from God's
It would be wide with us fometimes, if Martyrs : The Courage and Patience of Enemies
I. 136. I
it were not for others Malice
I. 167. 1
Chriſtian Martyrs
2. 212. 2 It is good to take all Occaſions of re-
Malicious Wickedneſs, of all others, thall Encouragement to Martyrdom 2.558. 2 newing the remembrance of God's Mera
never go without Payment I. 147. 2 Matthew called
cies
2. 39. 2
I. 160. I
Truth and Juſtice have no Protection aMaturity : In order to arrive at it, a Suc The more merciful God is to the Wicked,
I. 156. I ceſſion of Time is requir’d, in Grace the worſe are they to God 1.274.2
The Malicious like him that hath the Jaun as well as Nature
2. 230.3 Slight Errors do not ſet off God's infinite
dies
1. 157.1 Meals : The Meals of a Chriſtian 2. 240. I
Mercy
I. 291. I
Malice hid doth but lurk for Opportunity Mean : A Mean in all things not more ſafe The Mercies of God are unlimited to Pla-
1. 188. 2
than hard
2.551. I ces or Callings
I. 313. 1
The Malice of wicked Spirits 2.418.1 Meanneſs excludes not from the beſt of God's Mercy will find out his elected ones
Man: The Contemplation of his Crea God's Mercies
from the moft fecret Corners of the
tion
I. 3. 2 Means : Small and unlikely Means ſhall World, as his Judgments will his Ene-
The Deſcription of him ad partes ibid. prevail, where God hath appointed an mies
2:52. I
By his internal Parts
ibid. &c. Effect
God's Mercy foreſees and removes our Per
The beſt and worſt of Men have had both The Means muſt be uſed with Faith
rils, ere we can apprehend the Fear of
their Enemies and their Admirers 2.168.1
1.42.1 them
2. 80. 2
Men were ſtirred up to preỳ upon one To ſeek the ſecond Means without the They are no other than wicked, whoſe
another by the Devil
2. 228. I firſt, is a Token of a falſe Faith 1.43. I Mercies are Cruelty
2. 85. 1
Manaſſeb: Of him and his Reign 1. 298. 2 Prayer without_Means is but a Mockery The fame Beams of divine Mercy melt
I. 299. I
How he proceeds therein
of God
1. 45.1 the good Heart into an holy Fear, and
His Bondage deſcribed
I. 300.1
Means to ſweeten the Bitterneſs of Death harden the wicked Heart into a State of
He may be a good memento againſt De-
2.514. I Security
2, 215.1
ſpair
ibid. We muſt not look for immediate Redreſs Sure Mercies
2. 240.2
Both his Fall and Riſing teach us good from God, but rather by Means 1.59.1 Method: A falſe Methed che Bane of many
Leſſons againſt Deſperation and Prelum Means can do nothing without God 1-7901 hopeful Endeavours
2.590.2
ption
In human Things, but not in divine, it Micha : His Idolatry
1. I13.
Paſſages of his not knowing the Lord to be is good to look to the Means 1. 89.2 Michaiah the Prophet commended 1.244. I
God, till his Amictions came on him ib. Small Means ſhall ſet forward that which His Sentence by Ahab
1.250. I
God hath decreed
Manifeft : It was from the great Mercy of
1. 151. 2 Michal: Her Wile
I. 157. 1
God that he was pleaſed to manifeft him That the Decree of God includes the Her Scorn and End
1. 178. I
ſelf in the Fleſh
2. 388.2
Means
I: 297. 1 Mildneſs : This and Fortitude muſt lodge
Manns : Of it and Quails
I, 40. I
Where or when he will do a Work, there together as in Moſes
I. 57.2
Manna : How manny ways a Miracle can want no Means
1. 308. 1 No Oratory ſo powerful as that of Mild-
1.41.2
How God doth oft glorify himſelf by
nels
I. 316. I
The difference between the true and Ty thoſe Means which are leaſt expected Minds that are taken up with worldly
pical Manna
1.42.1
1. 310.1 things can eaſily riſe, buc know not
A Deſcription of the true heavenly Manna We ought not to look at them, but to how to deſcend with Eaſe and Patience
2, 244. 2
the Hand that gives the Bleſſing 2. 23. 2
I. 152 1
Manoah : Many things of him 1.104.2
Uſe of Means derogates nothing from the Perturbations of Mind are Diſeaſes 2.
Marab's Waters
1.38.1 Efficacy of the principal Agent 2. 71.2
128. 2
Marriage: A Queſtion of Separation of a Whoſoever be che Means of our good, The moſt depraved Minds affe&t not all
married Couple with joint Confent, whe our main Thanks ſhould be reſerv'd for Sins
2. 167. 1
ther lawful
2. 545. 2
the Author
ibid. The Mind of Man muſt have ſome Reo
Thole that are unequally yoked may not! The Wiſdom of God proportions Means fuge
2. 189. 1
liiiii
Miniſters :
2. III. I
gainſt Malice
2. 10. I
I. 20. 2
ibid. 2
TO

An Alphabetical TABLE of the Work.
ibid. 2
Obſcurity
102. 27. I
nifter
There is nothing wherein the Lord is Monument : Thoſe Monuments would God N Nabal: His churliſh Aniwer to Dam
Miniſters : Their great Charge 2.529: 2 All good Ministers might take example The Contemplation of his killing the
Whether a Miniſter upon conceit of In by Hilkijah the Prieſt
1. 302. 2
Hebrew
euro visto 1.31. I
ſufficiency may forſake his Calling And Huldab the Propheteſs
1. 303. I
His Calling crop,
1. 32. 2
2 547.1 Truly religious Hearts cannot grudge His Hand lifted up
1. 44. 2
A Caveat for idle Miniſters 2. 27. 2 any Honour to their ſpiritual Guides
Of his Vailat tons 2131 1.52. I
A Note for Miniſters in Reproving 1.57.2
I. 311.!
Of his Modeſty
I. 54. I
An excellent Example for a Miniſter a A pretry Paſſion in Ezra which becomes Mildneſs and Fortitude, how they meet
mong a troubleſome People
1.592
a forrowing Miniſter in leaving a bad together in him
1. 57. I
Flattery in a Miniſter, what I. 60. 2
to come to a worſe People to ibid. Two Patterns of his Meekneſs 1.58. I
The Miniftry will not grace the Man, but Miniſters are God's Trumpeters 1.315.1 An admirable pithySpeech of his to Iſrael,
the Man muſt grace the Miniſtry 1.62.2 A pretty Inducement to Mildneſs in a at their deſire of going back to Egypt
The Regard that ſhould be to the Miniſtry Miniſter or Magiſtrate
1. 316. !
od 1. 59. 2
1.63. 1 Miniſtry : It is a fpiritual Piſcation. That His Death
M 1. 72. I
Miniſters muſt not ſtand on their own Metaphor purſued
2. 28,1 What an Example of Meekneſs he was
Perils in the common Cauſes of the Encouragements to perſiſt in the holy in his Death
1. 73. 2
Church
I. 63. 2 Calling of the Miniſtry 2.547. 1 Motions: Good Motions make but a Thoro.
The lawfulneſs of a Miniſter's Calling, a Miracles : The defiring of a Miracle without fare in wicked Men's Hearts 1. 36.2
thing very material
1. 64. I
a Cauſe, is a tempting of God 1.86. 2 Labouring Minds are the beſt Receptacles
The Approbation of our Calling is by Miracles are not purpoſed to Silence and for good Motions
I 118.
the Fruit
I. 254.
The fouleſt Heart ofc-times entertains
The World's little Care of the Miniſters God in his Miracles meets Nature in her good Motions
1. 157. 2
Bleſſings
1. 67. 2
Bounds, and fupplies what ſhe can't The Wicked are the worſe for good Mo-
The Honour that Heathens gave to the by his over-ruling Power
tions
I. 1591
Prophets, will judge or ſhame theſe
Chriſt's firſt publick Miracle graceth a The Praiſe of good Motions is not in the
Times towards their Miniſters 1.69. 2 Marriage
2. 28. 2
Receit, but in the Retention 1.163. I
A Note for Minifters not to go beyond Chriſt never did more Miracles than need Good Motions in wicked Men's Hearts
their Warrant
1. 73.1
ed
2. 30. 1 what like
I.165.2
Another Note for to induce Miniſters to Our Saviour fometimes did Miracles fe The Good of following good Motions ibid.
Mildneſs in their Admonitions 1. 82. I cretly, and fometimes order'd their Pub- Outward Motion no Enemy to inward Reſt
A good Miniſter's Loſs is better ſeen in lication
2. 90.2
2. 167. I
his Abſence than in his Preſence 1.88.2 Miriam : Of Aaron and Miriam 1. 56.2 Unwearied Motion, and Reſt eternal
Holy Miniſters a Sign of happy Reconci- Miſcarriage : When our Ways are God's,
2. 254. 2
liation with God
1. 90.2 there is no danger of Miſcarriage 2. Mourners : The holy Fraternity of Mourne
It is no putting of truſt in thoſe Men that
14. 2 ers in Zion
Point 2. 427. I
negle&f God's Miniſters 1. 91.1 Miſchief : They that ſeek it for others fall The Rules of this Fraternity ibido
Of not caring for a Miniſter's Doctrine into it themſelves
I. 161.2. Mourning : Of immoderate Mourning for
that is of an evil Life
I.107.2
It ſometimes fails of thoſe Appointments the Dead
2. SII. I
A pretty Cenſure of the good cheap Mi.
wherein it thinks to have made the fureſt A pretry Item in mourning for the Dead
I. I 1 4• 2
Work
1. 283.1
T. 55. 2
The withdrawing the Miniſter's Means Miſconceits are ſtill guilty of all Wrongs Mourning immoderately for the Dead re-
is the way to the utter Deſolation of the
and Perſecutions
proved
1.115.1 Miſeries do not ſtay for a mannerly fuc- Multitude : The Succeſs of dealing with
Church
2.511.1
How well Mercy is befitting a Minister cellion to each other, but in a rude Im an obftinate Multitude
1.59.2
I. 116. 2 portunity throng in all at once The Multitude a Beaſt of many Heads
Where no Refpe&t is given to the Miniſter,
3151
47. 2
there is no Religion
1. 117. 2) Spiritual Miſeries confeſs’d can't fail of 'Tis not unfrequent for a Multitude to
If Ministers be prophane, who ſhall be Redreſs
2. 30, 2 conſpire in evil
ibid.
religious
1. 125. I
Some fad Examples of Miſery to be ſeen Chriſt feeding the Multitude 2.69.1
The Miniſtry not free of Uncleanneſs every where
2. 372. 2 Murmurers : God's Mercy to them 1.41. I
1. 127, 2. Mockers : Their Sin, Judgment, and End Mufick : What good it doth to Saul in his
No Miniſter's Unholineſs ſhould bring the
feen in Michal
1. 178. 2 Dejection
1. 151.1
Service of God in diſlike
A Caveat for Mockers
1. 128. 1
1. 257.2 A Deſcription of the divine Mufick under
He is no true Iſraelite that is not diftref Sanballat and his Brethren (in Iniquity) the Old Teſtament
ſed in the want of a Miniſter, of a Samuel mock at the good Jews for building the
2. 252, 2
I. 143.2
Walls of Jeruſalem
1.314.1
For Ministers to hear Religion ſcorned, A pretty Anſwer for ſuch as mock Men
and be filent, is not Patience, but want
for doing good
ibid.
of Zeal
1. 178. : Modefty: What Chriſtian Modeſty teacheth
An excellent Note for Miniſters ibid.
1. 54. I
N.
Of all others, the Sin of a Miniſter ſhall Thoſe that paſs its Bounds grow ſhame-
leſs in their Sins
Sodbad
go
List
1.70.2
more'tender, than in approving the Vera have remain in his Church, which carry
city of himſelf in his Miniſters I• 234. 2 in them the moſt manifeſt Evidences vid's Servants
1. 163. 2
The Miniſter's Meſſage is now counted
of that which they insport 1. 65. I Naboth: Of him and Abab
1. 245. I
evil if unpleaſant
1. 248. 2 Mordecai : What he is
I. 320. 2 His Denial of Ahab's Requeſt cenſured
The Departure of a faithful Miniſter wor The Treaſon againſt Ahaſuerus diſcovered
thy our Lamentation
I. 255.2
by him
ibid. Name : Obſervations of a good Name
Miniſter : vide Preachers.
Haman diſreſpected by him 1. 321. I
2. 166. I
The Happineſs of having a faithful Mi-
Mordecai's Meſſage to Eſther I. 324. 2
Of ſignificant Names
I. 127. I
niſter to be one's Friend
I. 274.1
The Reaſon of his Difrefpe&t to Haman That Man cannot be ſparing of any thing,
Miniſters Reproofs are more feared than
I. 321. 2 that is prodigal of his Reputation 1.
Men's own Sins
I. 277. !
A pretty Deſcription of his Mourning
317. 2
A pretty Paſſage to this pupoſe by way for Haman's Decree gotten againſt the Naomi and Ruth
of Lamentation
ibid.
Fews
1.323. 2 Nathan : Of him and David
I. 185. I
God gives a ſecret Authority to his deſpiOf the Reproach of his Enemies 1. Nature, Natural : How ready Nature is to
ſed Servants the Miniſters
ibid.
overturn all good Purpoſes
2.171.1
It is all one to have a blind and a mute liber's condoling with Mordecai deſcri-
condoling with Mordecai deſcri- Nature and Grace deſcribed in Cain and
Abel
1. 6.2
The Benefit of a religious Miniſter not His admirable Faith manifeſted 1. 325. I Nature not content except it might be its
known till his Loſs
1. 285. 1 He is honoured by Haman 1.327. 1
own Carver
1.65.2
When God's Miniſters Mouths can't pre A pretty Expoftulation of Mordecai in Her favourable Opinion of it ſelf, which
yail, God lays to his immediate Hand
Haman's Approach to honour him will rather miſtruſt a Prophet of God
1. 289. I
328. 2 than her own good Diſpoſition
A ſingular Example of the Acknowledg. He is advanced, and Haman hanged i.
275. 2
ibid
329. I
How bad they are that aſcribe all Calami-
Miniſters muſt not think ſo much how Mofes : Of his Birth and Breeding 1: 30.1 ties to Nature or Chance
their Meffage will be taken, as by whom His Mother's Affe&tion ſweetly deſcriba Whilft there is no difference in Nature,
1.295. 2
ibid.
robogong bobo
ge
why
7.2. 11.2
2.
ibid. 2
1. I 2.2
ibid. 2
I
1.
ment hereof
1. 291.2
they are fent

An Alphabetical T ABLE of the Work.
2.
14. 2
YHDI 2.13.2
I.5. I
ibid. 2
I.
why ſhould there be ſuch a Difpropor. Obedience was the firſt Leffon taught us by, or bobiviis om breve o imena
tion in Condition? This is largely diſ our Saviour's Example loH 2.9. I
courſed lol hrado, 1.3.15. 2 It may be try'd in a Trifle lo po 2. 87. 2
and animal
Pico offer
The Power of Nature is a good plea for Chearful Obedience
2. 241. 2
08
thoſe who acknowledge nothing above When Men command againſt God, the Ain : It ſhall humble them whom
Pin
it
b9d 2. 182. beſt Obedience is to deny Obedience
Shame cannot
I. 132. 2
How little will ſuffice Nature 2. 279. 2
biw 95096
The Pain of the Body, is but as the Body
Natural Agents work by leiſure, by de Obedience to God's Word is the way to
of Pain; the Anguilh of the Soul, as
grees
2.57.2 have Miracles wlought in us 2. 29.2 the Soul of Anguilh
2. 139. 2
Nature is cloy'd with continu'd Bleſſings We muſt give Paffive-Obedience to unlaw. Painting of the Face cenſured
2.99 1
od 2. 225. 2 ful Commands
I. 246.1 A Nore againſt it
I. 279. I
Navigation : God the Author of Navigation True and hearty Obedience God will crown Papifts : Of their depraving Antiquity
2. 481. I in his meaneſt Servants
2.5 32.2
It joins this Iſland to the moſt diftant Chearful Obedience only received with Ap. They have nothing but the out-lide of
Places of the World
Entomycibid. probation
2. 241..2 Religion
Near : When we come too near to God object: God the happieſt Object 2. 226. 1 Parables : They ſped well with Davich
zmite buis en 21.33. 1 Occaſion: He that would be free from the
1. 189. 2
Necefity: None to be contemned for their Acts of Sin, muſt avoid the Oceaſions Paradiſe : A Contemplation of it
Neceſſity
1. 163. 2
1. 25. 1 Saran even in it
1. 6. I
Need : True Senſe of Need never wanted Occurrents : Diſcourſe on the late French
The Place of Paradiſe, whether to be
Words to crave Relief
2,251. I Occurrents
bolle 2. 542. I
ſought for
Neglee : Ic is juft with God not to put up Ofences and offenders In equal ofences Pardon may well ſtand with temporal Af-
Neglect where he hath beſtowed Reaſon
who are
I. 186. 2
1.291.2 more oblig'd
1. 274. I Parents : A good Note for them in the
Nehemiah: His building the Walls of Jeru-How hard a matter it is for great perſons Education of their Children
I.105.1
ſalem
16312. 2 to yield that they have offended Parents Indulgence a Refuge of Vanity
He was a religious Courtier of Art axerxes
Tot 2020 288. 2
I. 116.2
A:1. 313. 1 Open Offences muſt have open Shame Parents that have bad Children, what they
How he preſents himſelf to Artaxerxes in 20 gban 20
2 1. 289. I muſt do
1. I 27.2
his Suit od
gainly suez libid. Wilful offenders can expect nothing but Indulgent Parents cruel to themſelves
A pretty Uſe of this song ibid. a fearful Revenge
ibid.
1.128.2.
He moves his Suit to the Kingdibid. Not only Evil muſt be avoided, but of- A good Note for Parents in the Example
How fecretly he carries his Grant ibid. 2 fence
2. 87. 2 of Saul's Father
I. 137.2
He arms the People to the Work 1. That Offence is ours, which we might The Sanctity of the Parent cannot bear
basso 314. 2
have remedied
ibid.
out the Sin of the Son 1. 176.2
His redreſſing the Extortion of the Jews Old : Of God's not accepting the Dregs of Love and Duty do not exempt Parents
1.319. I our old Age
2. 173.1 from due Admonition
2. 29. 1
The Conſpiracy that is againſt him. Comforts againſt the Inconveniences of Children for the moſt part follow the
R 317.1
old Age i su
2. 323. 2 evil Qualities of Parents, tho' ſeldom
Prettily diſcovered, with notable Uſes Old Age a Bleſſing
2. 324. I the good ones
of the Practice
2. 67. E
3 od ibid. 2
The Advantages of old Age kiibid. 2 Parity? They labour for Confuſion that
Neighbour : Hard not to be infected with One Sin, what it doth
1. 81.)
call for Parity
2. 38. I
a contagious Neighbour 10 , 1.289.2 operations : The Employments and Opera. Parting : An happy Parting from hence
Neutrality: Wherein odious, wherein com-
tions of Angels
2. 402. 1 deſcrib'd
2.225.1
mendable
guido 2. 173. 1 Opinion: We can't avoid Diverſity of Opiu paſion: How ſubject the beſt are to it
Hateful to God in matters of Religion
1. 164. I
11924 1. 236. I
The only ſafe way to carry our felves Unruly Paſſions ever run into Extremities
News : Ill News doth either run or fly 1. amongſt Diverſity of Opinions , is to
1.188.1
Win 130. 2
ſquare our Actions by the right Rule of That the beſt of God's Saints may fome-
Night: A Chriftian's Night's Reſt 2. 340. ! Juſtice and Charity
ibid. times be miſcarried by their Paffions to
Noble : The Character of one truly noble Oppoſition": No Calling of God fo confpi their Coft
1.304.2
2. 454. I
cuous, as not to find ſome Oppoſition The Paffions of a wiſe Man are ſo many
Nobility embaſing it ſelf unto any foul ſin,
liv
I. 174. I good Servants
2. 451. I
what it is worthy of
I. 315. 2
What was ever ſet on foot for God that Patience : The Character of a patient Man
Courteſy and ſweet Affability inſeparable found not Oppoſer's I. 309. 1 313. 2
1.453. I
from true Nobility
2.4541
None ever endeavour'd a common Good How well God's Children are paid for
Nouriſhment : The power of it is not in without Oppoſition
their Patience
1.25.2
the Creature, but in the Maker 1:104.2 Order : Matters of Order in holy Affairs A forceable Argument thereto 1.43. I
Number : Of David's numbring the People may be ruled by the wife Inſtitution There is no greater Token of Grace, than
Can I. 202. I of Men according to Reaſon and Expe to ſmart patiently
1.56.4
His Sin therein
Si volem ibid. diency
2.4.1
The Benefit of the Exerciſe of our pa-
HA Ordinances : That God at once requires tience
2. 296. I
both Familiarity and Fear in our ap-Paul and Silas in the Jail of Thyatira 2.
proach to them
I. 47. I
432. I
It is a dangerous thing to be too bold Peace : It was univerſal at the firit Co-
onlara
with the Ordinances of God
1.77.2
ming of Chriſt
2. 8. 2
unt. With what Security they walk, that take A Perſuaſion to the Study of the common
Alb: Of the Oath of Allegiance, and their Directions from God
1. 134. I
2.556. I
A fearful thing to uſe God's Ordinances As the Wicked have no Peace with God,
fuſed it
2. 528.1
with unreverent Boldneſs J. 135. 1 ſo the Godly have no Peace with them
How facred and inviolable an Oath ſhould God's Children cannot be diſcouraged
be
1.76.2 from God's Ordinances
ibid. 2 Whether Peace may be held by an Oath
Oaths for Conditions of Peace, whether How well it goes with them that take which is made by fraudulent Conditions
bound to be kept if they be fraudulent God and his Miniſters with them in his
I. 84. 1
I. 84. 1
Ordinances
1. 170.2 Nothing ſo worthy of Pity as the Sinner's
The Sequel of breaking an Oath ibid. The readieſt way to loſe Chriſt, is to Peace
I. III. I
Even a juſt Oath may be rathly taken clog him with human Ordinances 2.52.1 It is the ſafeſt Policy to be at Peace with
1. 119. 2 Oftentation : Seldom a good End of it
God
1.143.1
What an Oath requires
VE232 1. 154. 2 It is an uneaſonable Inequality to hope
Obedience: All our Obediences cannot bear Outward : Of outward Preparation, how to find God in Trouble, that would not
out one Sin with God pa 1.72.2 neceffary
I. 47. I regard him in Peace
I. 168.
Obedience is a fic Entrance into Sovereingey How to look on outward Privileges 1. Propenſion to Peace becomes a Vi&or
I. 137.2
174. 2
Blind Obedience when it doth well 1.138.1 No meaſuring Religion by outward Glory WhenPeace is a Friend to Religion 1.176.1
True Obedience is ever joined with Humi-
1.131.2 Of the Abuſe of Peace
ibid.
lity and Fear
I• 148. 2
Little do we know by outward Carriages, No Security, but by being at Peace with
It is a thankleſs Obedience that is grounded in what terms we ſtand either with God God
fi 291.2
on Fear
lo 1. 280, I or Men
1.326. 2 We can leave to our Families no better
Of parcial Obedience
1. 282. 1
Legacies than Peace
I. 295, 2
Enemies
2. 21. 2
90
Peace
04.
I. 21. I
95 ibid.
I.
II. I

An Alphabetical TABLE of the Work. A
at laſt
107
12. 264. i
J. I. 2
DO
I. 34. I
2. 9.2 Jence
Pon
I. 34. 1
na ho2.417.1
Enemies of inward Peace divided into Nothing worſe than to make Religion a Things requird in performing the Duty
their Ranks
2. 179. 1 Stalking-Horſe for Policy of 1.157. 2 of Prager'. We muſt fix our Eyes on a
The ſecond Rank of the Enemies of Peace The Policy of wicked Men befools them threefold Object; and look inward to
2. 186.2
1. 209. our Selves, upward to Heaven, and
Poſitive Rules of our Peace 2, 189.1 Policy and Religion, how they may meet downward to Hell wonosor 2. 261.
Penitent: The Character of a true Penitent Bawat do you
1.235.1
What to be done at ſhutting up of our
2.455. I Policy requires a Correſpondence with 0. Prayers
The thankful Penitent
2. 106.2 ther Nations Blo Bo 02.481. 1 Preachers or Preaching : vide Miniſters or
He is no true Penitent, whoſe Satisfaction Pope or Popery : vide Rome, beim
Prophets.
is not in ſome kind proportionable to Wherein Popery deſtroys the Foundation In Preaching, it is not to be regarded who
the Offence
2. 109. 1
ab 2. 553. 1
ſpeaks, but from whom
1. 303. 1
Perfection : The Imperfe&tneſs of it exprel. A ſerious Diſfuaſive from Popery 2.471. Preparation : Of Preparation for Hearing
fed by our Creation
Popery pictured 102. 4771
1.46.2
Periſh: Thoſe that periſh are blinded, &c of the Cauſes and Means of the Increaſe God ever prepares bis Servants for Em-
1. 61. 2
of Popery
1102. 535. 2
ployments
20
Perkins commended 20 503. 2 Poverty : How many in fear of Poverty Preſence : Of the difference of God's
Permifion : Even that, in things we may ſeek to gain unconfcionably, and yet Preſence to Sinners and Saints
remedy, makes us no leſs Actors, than die Beggersi m2 . 109. I
The withdrawing of God's Preſence is the
Confent
I.86.1
Of feeding the Poor
1. 123. I
Preſence of his Wrath
Perſecution : Bloody Perfecution an Argu. Christ has fan&tifyd Poverty to them, The awful Reſpect we owe to God's Prec
ment of an evil Cauſe, and the Reafon whom he called unto Want
toiles
I. 77. 2
1.29.2 Proud Poverty, and humble Riches 2. Á good Man's Lofs better found in his
Comforts may be pick'd out of the worſt
liuj ob 243.1 Loſs than in his Preſence 1. 88. 2
of Perfecutions
2. 285.1 The Benefits of Poverty Deild 2.279.1 Preſervation : God works perpetually for
Perſon : The Perſon muſt be in Favour, Comforts againſt Poverty and Loſs of E. our Preſervation
2. 72. 2
that will have his work to proſper
ſtate
2.313. 2 Preſton : A gracious Saying of Dr. Preſton
1. 78. 2 Examples of thoſe who have affected on his Death-Bed ZUOTI
2.257. 3
One ſinful Perfon, how pernicious 1.811
Poverty
2.315. 1 Prefumption : A good Note againſt it I.
Peſtilence : Of fleeing or ſtaying in the Power : It is an ill Uſe made of Power,
300. 2
Time of Peftilence, if lawful for Miniſter when the Weight of it ferves only to
It is a rare thing if the height of Fa-
or People
2. 533. 2
cruſh the Weak
1. 315.2
vour cauſeth not Preſumption
I. 322. 2
Peter : As he ſpoke moſt, fo he erred moſt
The right Ufe of Power v 2. 242. 2
Its Chara&ter
2. 463. I
The Power of Conſcience
2. 99. 1
2, 243. 1 Preſumption doth the ſame in wicked Men
Peter and Malchus
2. 140. 2 The Infiniteneſs of God's Power 2.378,2 which Faith doth in the holieſt 1.130.
Pharaoh : His Emblem
The Power of good Angelske 2. 401.1 Preſumption and Boldneſs in undertaking
He is like a Beaſt that grows mad in bait- The Power of Devils on a bo
holy Callings, and touching holy things,
ing
1. 36. Practice : Speculation is not more eaſy, puniſhed. See in Uzzah
1.176.1
Phineas
than Practice is difficult
The juſt Judgment of God upon preſum-
1.70. I
2. 371.1
His heroical Spirit and Courage 1.71.2 Prayer : Often Prayer, what it doth I ptuous Sinners
J. 188. 2
Philoſophy or Philoſophers : The Cenſure of
33. 2
Preſumption, what it is
2. 217. 2
it and them
2.177. I
Prayer without Means is but a Mockery! A double Ground of Preſumption
ibid.
of God
Piety : vide Godlineſs.
1. 45. I
The general Cure of Preſumption 2.219.1
True Piety is not uncivil
1. 105: 1
About the Vertue of the Place of Prayer' Preſumption of Abilities, how remedied
A forced Piety is thankleſs I. 168. I
also k
95 ibid. 60 231 wuo Don
True Piety is modeſt
is
ibid.z Prefurption
No Villany lo great, but it will mask it Concerning
long and short Prayers ibid
. With thon is nothing but Hope out of his
felf under a Shew of Dietrican Impatient Prayers often heard 1.66.1 Pride : A pretty Deſcription of it in Uzziah
1. 288. 1
or Degrees; neither yet doth God's have gracious Denials, than angry yield. How eafy a matter it is to pull down any
Acceptation
2. 17.1
ings
1. 68. 2
Man's Pride
1. 289. I
The Truth of Piety not to be judg'd' by Prayers ſhould be made to God twice a
The Proud never dream of the near Ap-
Charitable Actions
2.91.1
Day, all his Church over
proach of God's Judgments, whilſt they
Pilate: Chtift before him
1. 144. 2
We ſhould do nothing without Prayers
are plotting their deepeſt Deſigns 1.
Pilgrims : The Miſery of our Pilgrimage
2007
ov
2.94.1
STE
294. 2
God will not digeſt Pride in any, eſpe.
in reſpect of our Home
Turks in this exceed Chriſtians 2. 44. 2
No Perfume ſo ſweet to a Pilgrim as his The Gift of Prayer, what 2. 256. I
cially in his own
I. 298. 1
own Smoak
1.117. 2 There are Helps of Prayer which we muſt Pride : vide Ambition.
The perillous Paſſage in our Pilgrimage ufe
2.256.2 Ever diſcontented & looking high 1.11.2
I. 145.1
What fervent Prayer can do
God's Indignation againſt it
J. 300. 2
Pity: vide Mercy.
Sorrow is a meet Preface for our Pragers
Pride the Ground of Sedition
1.57.1
Fooliſh Pity tho' humane yet dangerous
I. 311. I
Deformity a fit Cure for Pride
1.88.2 But Prayers and Tears are nothing with A Remedy for Pride
I. 61. I
That which ſhould plead for Pity in che out Endeavours
Pride and Malice care not ſo much for
Well-affected, is a Motive to Cruelty in The Means to make way for our Succeſs
The Means to make way for our Succeſs Safety as for Conqueſt
1. 67. 1
ſavage Minds
1. 322. 2
1. 313.1 Proud Men ſeldom have Contentment
Places : He that filleth all Places, makes no No Buſineſs can be fo hafty, but our
1. 8. 2
difference of Places
2. 6. 2 Prayers may prevent it
ibid. 2
That which Pride hath proje&ted, it will
He makes all Places alike to his 2.15.2 And without 'em we cannot look for any find Means, either by Bribes or Favours,
'Tis not fic to be faid of any Place, Bo Profperity
ibid. to effect
I. 98. 2
num est efle hic
Prayers want of Succeſs may cauſe Sufpi- Pride makes us admire our felves and
Plague : Whether lawful for Paftor or Peo cion of their want of Heart 1.89. 2 contemn others
ple to flee in time of the Plague 2. 533: 2 Prayer the univerſal Receit of all Evils Pride is the Original of Paradoxes, both
Pleaſure : A Rule in taking of Pleaſure
1. 126. 1
in Philoſophy and Divinity 2.246 2
A Rule, to be heard in our Prayers ibid. Princes : Their Peril or Portion
I. 39. 1
A Diſcourſe of the Uſe of true and law. God will rather work Miracles, than our The Prince's Sins are a juſt Stop to the
ful Pleaſures
2. 524. 2
Prayers ſhall return empty I• 1 26.2 People
I. 56.2
Pleaſures are but Pain in their Loſs 1. The Prayers of the wicked are ſometimes The reciprocal Refpe&s between Princes
40. 2
heard
I. 146. I
and People
I. 140. 2
The fureſt Courſe in earthly Pleaſures, is If any thing can avert Judgments, it is Where Prince and Prieſt combine not to-
to riſe with an Appetite, and to be fatif Prayers
I. 186. 2 gether, ſee what follows
1. 143. 2
fy’d with a little
2.168.2 No Prayer without Faith, no Faith with No Prince ſafe without a Prophecibid.
Pleaſure compar'd to a Dog 2. 287. 2 out Charity
The near Relation of Prince and People
It is but a ſugar'd Pill
2. 4992
Prayer is like an Arrow
ibid.
1.172. 2
Policy : Lewd Men call wicked Policy Several things are required to the right Nothing can be worſe than for young
Wiſdom
1.28. 2 Performance of ic
2. 260. I Princes to meet with evil Counſellors
Lawful Policies, what they have 1. 30. 2 As firſt, Purity of Heart ; nexr, Freedom
The fafeſt Policy is always to be at Peace from Diſtractions
ibid. No Diſparagement to Princes to take
with God
I. 143. 1
Then Humility
Counſel of their Miniſters I. 206. 2
pois
Theia
ibid. 2
2. 4.1
I. 2, I
1. I 2.
ibid. 2
ibid. 2
2.100.1
2. 31. 2
2. 168. 2
2.53.2
I. 181. I
ibid. 2
de la mo
An Alphabetical T ABLE of the Work.

Qu
I. I 20, 2
change, it is a sign of a noble Mind R the Author's Cenfure of her, Whe
ibid. 2
I. 21. 2
Their Honour to Miniſters ancient ceſsful
I. 286. I
2009 095 209.1 Propoſitions : Some irrefragable Propoſi-
Q.
Princes and Prophets both neceſſary in tions, worthy of ſerious Confideration
Judgment
I. 223. 2
2. 586. 1
They can hardly do good alone 1. Proſpect : The beſt Proſpect
Uails : Of the Quails and Manna
2. 224. I
308.1 Proſperity: There is no more hateful Sight
1.40.1
Fidelity to Princes is ever both ſafe and to the Wicked, than to ſee the Profpe-
Quarrels : Of going into the field
honourable roca
I. 309. 2 rity of the Godly
1. 28. I
on Quarrels
2.525.2
A Prince's Safety ſtands much in the Fi- The Wicked in their proſperity will Quickning : What quickneth dull Spirits
delity of his Attendants 1. 320.2 hardly give God his own 1. 35. I
The gracious Reſpects of Princes are
Wickedneſs can ſeldom brag of any Quietneſs : What, and wherein it conſiſts
not always led by Merit, but by their long Proſperity
2. 1772
own Wili
1.321. I No meaſuring Religion by outward Seneca's Rules of Tranquillity abridg’d
It is their Wiſdom to look to fore-paſt Proſperity
2. 178. 1
1. 236. 1
A&tions
zbid. 2
1. 327. 1 Outward Proſperity a falſe Note of the Rejected as inſufficient
Princes, their plentiful Iſſue is no ſmall Church
ibid.
The Enemies of Quietneſs 2. 179. I
Hope to the People, yet ſometimes How it miſcarries them againſt whom
The ſubordinate Rules of Tranquillity
fruſtrated
1. 279.2
no Adverſities could prevail 1. 297.2
2. Igo. I
The unchanged Government of good The Proſperity of the Church is a Vexa-
Princes, is the Happineſs both of the tion to the Wicked
1.313, 2
Subject and themſelves 1. 287.2 That Work is like to proſper, that be-
R.
Two Praiſes of a good Prince ibid. gins with God
1.314. 1
The Ground of Princes Magnificence Where Proſperity makes a Man not Abab: Of her
no 1. 288. 1
A notable Expoftulation of a Prince, for
1.320.2 ther an Harlot in reſpect of Filthineſs
a Prieſt's reproving him for prophaning The great Danger of Proſperity 2. 241.1
ibid.
the Temple
1.288.2 Providence : Of Reliance on God's Provi- Her Houſe a Token of the true Church
The Character of Princes indelible dence
2. 191.2
1. 76. 2
289.2 The Comfort of his Providence 1.232.2 Her Deliverance, with the uſe of it
Never any Prince ſo foully Idolatrous, To caſt our felves upon any immediate
1.80.2
but that he had ſome Prieſt to ſecond Providence, when Means fail not, is Rabſhakeh : His Railing prettily deſcrib'd
him
1. 290.1 diſobeying inſtead of believing God
1. 294. I
It is a human Frailty in an obliged
2. 25. 2 And the End of it prognoſticated ibid.
Prince, to affect a free and independent of the divine Providence ordering all How he does it
Sovereignty at si I. 293 1. things
2. 276. 2 Readineſs : How ready all God's Creatures
Of the Succeſſion of good and evil Prin- Provocations : We muſt beware of them are to execute Vengeance on Sinners
ces, for the good and evil of the Church
1.273.2
edib 21.298.2 Protectors : How eaſy it is for God to Reading : Several things requir'd to a
Princes Infancy happy when it falls into make the very Pagans Protectors of, and ſuitable Reading of the Word of God
the hands of faithful Counſellors I. Benefactors to his Church
1.307.2
2.265.1
bolsos
301. 2 Prudence : vide Wiſdom.
Reaſon: For what End Man is endued
A Pattern of Princes Care of the Tem- Pſalms: Their Uſe 219
erorie
1.191.2 with Reaſon and Speech.
2.37.1
ple of God
ibid. A Torment to the Tempter ibid. "Tis of more worth than all the brutiſh
'Tis better to truſt in the Lord, than to Publick : The main Care of a good Heart Excellencies of the World put togen
truſt in Princesi B virus V 2.65.2 is for the publick Good or 1:92.2 ther
2.232. 2
The Happineſs of that Prince, whoſe Puniſhment : There is no leſs Charity than Rebels : Vengeance againſt them may
I Prieſts and Peers are ready to fuggeſt Juſtice in the Puniſhment of Sinners ſleep, but cannot die 1. 210. 2
and cheriſh and execute the devout
1.51.2 Recreation : The Chriſtian's Recreations
Projects of their Prince STS 1. 303.1 No Policy in a ſudden Removal of a
2. 332. 2
Principles : Where there is a Defect in juſt Puniſhment
mot 1. 58. 1 Redemption : The wonderful Work of
Principles, 'tis impoſſible to prevail in A Madneſs to run from Puniſhment and Man's Redemption
2. 380. I
2. 233. I not from Sin
1. 62. 2 Reformation: Of Joſiah's Reformation 1.301.2
Private : An excellent Rule for private As the Sins of great. Men are exemplary, Refermation was the Errand of Chriſt
Men, in rectifying publick Affairs ſo are their Puniſhments I. 71.1
2. 134. 1
To 1. 278. 1 How often the Infliction of a lefs Pu- Refuge: Where to be had for the Godly
Privilege : The great Privilege of thoſe niſhment hath avoided a greater 1.72.1
1. 294. 2
who ſaw our Saviour upon Earth 2. It is to no purpoſe to pray againſt Without a fure Refuge to flee to, a Man
Vorbassa bra 388. I Puniſhment, while the Sin continues would be over-laid with Miſeries 2.
Probability : Much Deceit in Probabili-
1061.81.2
233.
ties, eſpecially in fpiritual Matters 2. A Magiſtrate's Pace in Puniſhments muſt This is only to be found in the Lord
San Isis 11.7 be both flow and fure
1.82,2 I God
ibid. 2
Proceedings : God's various Proceedings with God doth in Juſtice make one Sin the Rehoboam
1.219. I
relation to the Converſion of Men 2. Puniſhment of another t zyvi 1.89. I His taking Counſel with the young
246.1 God puniſheth when Men leaſt think of it
ones
I. 220. 2
Prodigies, the Preſages of notable Muta-
1. 141.2 Rejoice : How eaſily we can rejoice in that
tions both in Church and State 2. Of Puniſhment deferred 1.147.1 which we ſhall find the juſt Cauſe of
slim
254. I
There can be no evil of Puniſhment our Humiliation
1. 140. 2
Profeſſion : No certainty in an external wherein God hath not a Hand 1. Reign : Of the Thouſand Years Reign of
Profeſſion
2. 54.2
203. I Chriſt
2.370. 2
Many Profeffors, few Chriſtians 2.336.1 The Delay of Puniſhment is neither hin- Religion : Who is the greateſt Enemy to
Promiſes : We can never take too faſt hold drance to God's Juſtice, nor Comfort Religion
of them
Yo 1. 297. I
to our Miſeries
1. 209. I A Diſcourſe of the Trial and Choice of
Prophane : His Character 2.459. 2
Face doth not more anſwer to Face, true Religion
2. SISI
Extremity will ſend the Prophaneſi unto than Puniſhment to Sin 1. 278. 2 Nothing reputed ſo fuperfluous as Reli-
God
I. 168. 1 All God's afflictive Acts are not Puniſh-| giores Duties
Prophet : A good Prophet is a common
ments i postao
2. 114. 2
A Reproof of our not being willing to
Treaſure-houſe
1. 163. 1 | The Purification
be at Coſt with Religion I. 49. 2
The ſeduced Prophet
1. 224.2 Purpoſes: Wicked Purpoſes are eaſily check The pompous Shews of the falſe Religion
Of all others, the Sin of a Prophet ſhall ed, but not ſo eaſily broken off I.
1.70.1
not go unrevenged BV 1. 226. I
aby 161.1 Religion gone, Humanity will hardly
Prophets, vide Miniſters or Preachers. How far God looks beyond our Purpoſes ſtay long after
I. 99. 1
How royally they are rewarded that en la marca consumo 1.105.45
No meaſuring of Religion by outward
tertain a Prophet
¿bi 1. 273.1
The Purpoſes of God cannot be judged Glory
1.131.2
How great the Honour of God's Pro by his remote Actions bo 1.320.1 Nothing worſe than to make Religion a
phets hath been with Pagans 1.275, 2 Good Purpoſes not held, help to double Stalking-Horſe for Policy 1. 157. 2
What God's true Prophets were to the both our Sin and Puniſhment 2.144.1 The Prince's firſt Care to advance Re-
Wicked
1.277.1 Good Purpoſes are from God, but want ligion
1. 176. I
The Hand of King and Prieſt muft of Performance from our ſelves 2.370.1 If Miniſters be meal-mouthed in the
draw together if they mean to be ſuc-
Scorns of Religion, they may not be
K k k k k k
counted
any kind
dal
2. 170.1
I. 29. 2
2. 12. 2
An Alphabetical TABLE of the Work.

in great
144.1
I. 311. I
He that would be free from the Acts of Coin us 01 mod Asiwe 280. 2 Spaw: Defcrib'd to be more wholſome than
pleaſant, and more famous than whol-
Sin, muſt flee the Occaſions 9) 1. 25. Singularity: A Diffuaſion from the Affecta-
Sin's Shameleſneſs
into huo ni ibid tion of it to this
2.556.
fomento do 2.502. E
Groſs Sins cannot prejudice the Calling of 'Tis no Diſcouragement to the Wife and Speech: Not what or how, ſo much as the
God blo nonsoil 1. 49. I Divinely-Illuminated
2.12.1 End of a Man's Speech is to be conſiderd
"Nort
Foul Sins ſeek fair Pretences, as is inſtan- When Vice grows into faſhion, Singula.
to bloid o 2. 172. I
ced in the Golden Calfun 1. 50.1 rity is a Virtue
2. 47. 2 Speed: No common Pace will ſerve, when
No Sin ſo unnatural, but that the beſt singularity, in fome Cafes, not only law. we go on God's Meſſage in I. 276. I.
is ſubject unto it without God 1.56.2 ful, but laudable b wollósd 01 12.88 1 He is prodigal in Succeſs, that is flow in
Behold a Circle of Sins and Judgments Siſera and Jael
1.90.2
Execution 100 ve aduon an ibid.
Tiedon 1.63. 1 Sijera's Entertainment with Jael 1.91.1 Spirit: It is good to try the Spirits 1.169.1
Sin is no leſs crafty than Satan 1: 70.2 Sleep: That both Grace and Wit in the It breaths freely, not confining ic felf eia
We muſt ftop the Beginnings of Sin holieſt and worthieft Breaſts are ſome. ther to Time or Means 1.301. 2
1.71. I
times aſleep
fido 10 noi 1. 304.2 The great Power of evil spirits, if notre
As the Sins of Great Men are exem Comforts againſt want of natural Sleep
ſtrain'da org Volant 2.332.1
plary, ſo are their Puniſhments ibid.
2:322.)
Comforts againſt the Fear of our ſpiritual
Enemies
Thoſe that have once paſt the Bounds Slecp a Symptom of Mortality 2. 3.23. I
to ibid.
of Modeſty, grow ſhameleſs in their Sins Sloth : Its Character bo 2.461.2 The Malice of evil spirits an2 70 ibid. 2
-W0100 bato 1819 brunt ibid. Small: A true Note of a falſe Heart, is to The Love of Chriſt in giving us his holy
Whether we may fin for the promotion of be nice in ſmall matters, and negligent Spirit is Mon 12. 306. i
a good Cauſe seosk na to 1.76.1
2. 173.1
So great Power of evil spirits muſt ne-
A Note for Sin's Secrecyrd to 1.81.1 Society: The happieſt Society2.243. 2 ceſſarily evince the greater Powers of the
Good
It is to no purpoſe to pray againfl Puniſh Examples of holy Perſons who have a-
112
nb2 10 2.371. I
ment, whilſt the Sin remains ibid. 2 bandon'd Society 02, 2o tuo 13 2.317.1
The Variety of the ſpiritual Aſſaults of
Sin's round Circle utisetor 1.88 2 Solitarineſs : The Benefit of it: 52. 507. I
evil Spirits allot basar 2.418.2
God's Juſtice makes one Sin the Punith No Cauſe hath he to be folitarý, that hath The Apparitions and affumed Shapes of
ment of another blive
1. 89. 1
God with him
101.92, 2
evil Spirits
2.
Sins, not Affii&tions, argue God's Abfence Not fo beneficial as might be expected How we fhould carry towards wicked
300 ob blow 1. 93. 1 w dobi siw on to 92.243. 2 Spirits, and prevail againſt them
Sin is ſteep and flippery but I. UT. I It cannot exclude worldly Thoughts ibid.
422,
All Sins have power to befool a Man The evil Spirit is for Solitarineſs, but God How we are to proceed againſt evil Spi-
ibid. 2 for Society
2. 4.2.1
rits, in their bodily Apparitions and
Sin's Wages
1. 118. 2 Solitude : Thoſe chat from an Affectation Poſleflions
ibid.
Where it is ſuppreſſed it will rife, but of Holineſs ſeek for Solitude in Deſarts
, Spiritual things, how ſovereign or hurtful
where it is encouraged it will tyrannize run into the Mouth of Danger of Tem-
aguar 1. 133. I
1.119.11ptation while they endeavour to avoid Spiritual Natures capable of Torment
Our Sin doth not only ſtrip us of our moitoved blow obrow landiw $24 22. I
TOUTSIDE 2.44.1
Hope in Earth, but Heaven alſo 1. Sorrow : Of the Sorrow not to be repented Conje&ures about the Manner of it ibid.
of
2. 508. I Carnal Eyes can't difcern ſpiritual Objects
Sin beſors the wifeft bortpar 1. 148. 2 Againſt Sorrow' for worldly Croffes 2.512.2
I
A good Heart, how eaſily ſtayed from How is is a meet Preface for our Prayers Outward Plagues are but Favour in com-
Sin, and how glad to be croſſed in ill
pariſon of ſpiritual Judgments 2.136.1
Purpoſes ongi. 1. 1640 2 In vain is that Sorroid which hath no other Our ſpiritual Stock ſhould be employd
Sin's Deceit inomanaw 1.184.2 End than it ſelf to w 1.3122.0i bas fonda 2. 231.2
Great Men's Sins are feldom ſecret ibid. Soul : No Alms to acceptable as that State: Where the Temporal and Spiritual
How eaſily we get into it,how hardly out whereby the Souk is furthered 1.304. State combine not cogether, fee what
I. 186. I No doubt of that Soul that will not bite follows
I. 143. 2
How God cenſures Sins HT 1.20 2. at the Golden Hook pablo 2.26. An excellent Demonſtration of a State's
Falling thereinto worſe than falling 'Tis a rare Soulthat hath not fome nota Happineſs
1. 303. I
from a Precipice
22.24.1
ble Diſeaſe poigral Las 2.184.2 Strength : The Shortneſs and Uncertainty
By any one ſecret Sin the Devil keeps the The many Varieties of its Condition
of it
w na bis 2.275.2
Command of the Soul Turo 762.226. 2 may furnith perpetual Employment to it Subject : The cloſe Relation between Prince
Entireneſs with God cannot bear us our S105
2.229.1 and Subject ist es
I 17262
in the leaſt Sini Tuod ad 2. 5.a The Soul of Man cannot be in a more sublunary : No Reſt in any fublunary Con-
How Sin came into the World, tho' God dangerous Condition than Security 2. tentments
Bje 2. 369. 1
made all things good sdo 2. 415.2
2990 216.1 Succeſs : We muſt not meaſure our ſpiritual
Reliftance of sin is the Way to Vi&tory The Feet of the Soiul are vche Affections Succeſs by our own Power, dr. 1.58. 2
2. 550. 1
.
!! 2. 265.2 Good Succeſs of lifts up the Heart with
Sin againſt the Holy Ghoftitira 2.38.2 Comforts for the fick Soulshir! 2.297.1
Comforts for the fick Soulshit! 2.297.1 too much Confidence HOMT 181. 2
Sin without Senſeort 10:32:25Many Heats-land Colds in the Soul 2. The Cuſtom of Succeſs in Sin, what it doth
We are much more ſenſible of bodily
boob 369.
11.
1. I12. I
Pains, chan of Sin that wounds the Soul
Sin that wounds the Soul Whilſt thel Saul is.confined: có this Clay, The truth of Profeſſion often gloried in
Carnality hangs about it sunt 12.578.1 - by the good Succeſszickou 1. 281. I
Of the firſt Sin and Fall of the evil Angels The Soul hath the ſame Parts and Poftures
The Soul hath the ſame Parts and Poſtures To have good Succeſs in any thing, it is
293 2. 41501 with the Body s 2 1190!2.20721 good to begin with Prayer I. 313. 2
Much Fear in matter of Sin not ditcom. It hath an Ear as well as the Body Suffering is the way to Reigning 2. 123. I
mendable
onih nedt 191190 212 522:22 bab 1o abus H or orni noiten 2. 266. The Sufferings of a Chriſtian
2. 343.2
Face doth not more anſwer to Face, than Miſeries and Inconveniences of the con- The main Comfort of Sufferings to be ex
Puniſhment to Sind so do T. 278.2 tinual Conjunction of Soul and Bodypected from the Iffue 100 2. 435. 2
There is no Place nor Perfon fo wedded cosa disebastid 10: 12.283.2 Suggeſtions : It is more fafe to keep our
to God, but Sin will divorce both it and Of the Separation and Immortality of the lelves out of the Noiſe of Suggeſtions
,
him from God
I. 300.1
Soul
2.408. 11 than to ſtand upon our Power of Denial
Gain leads in sin, but Shame follows it of the Inſtant Viſion of God upon the song ano A bao 1. 112. I
also ih 910 91. 316. 1
Egreſſion of the Soul, and the preſent We cannot think to eſcape the Suggeſtions
Whether the Maintenance of the leaſt Condition till then aromo 2.409.2of Satan, when Chriſt himſelf was not
Sin be not worſe than the Commiſſion The Soul's perpetual Vigilancy and Frui-free los diw vd 2. 21. I
Sof the greateſt Evil noissio illo ibid. tion of God Ysimidi svol 2.410. 2 Sun : Of its ſtanding ſtill at Joſhua's Prayer
In diſſuading from Sin, Reaſon cannot The Glory of Heaven enjoy'd by bleſſed Lang
สารM 1.86. 2
Souls
prevail more than Example ob ibid.
2. 412.1 Superfluity : The Affectation of it, what
When we have Sin in chaſe, it is good to The State of the Souls of Lazarus, the
2. 173. 2
follow it home
1.317.1 Widow's Son, Jairuz's Daughter, and Nothing ſeems fo fuperfluous as religious
Sinners : They are oft paid home in their of Tabitha
aina2 vd he 414.2 Duties
I. 29. 2
1 I. 20. 1 The Re-union of the Body to the Soul Superſtition : Its Characters 2.459. 1
One Sinner, how pernicious to thoulands both
glorified to o win ibid. What it dotham MIS 10 1.48.2
1968 gonitib 1.811 The woful State of the Souls of the Dam. It is Devotion's Ape
1. 134. 1
It muſt be a ſtrong Evidence that muſt neds greinta hioll not a 423. Superftition, vide Idolatry. 2. to
make a Sinner convi&t himſelf 1.142.2 The Country of the soul is above 2. Superftition is godleſs Religion, devouc
How God pays home Sinners in theirown
441. 1 - Impiety
2.459.21
Isds one of two Ainolle ha
stoolin The
of it
out
own Coin

An Alphabetical TABLE of the Work. .
T41
2.
I
1. II2. I
I.
1 86.2
1.210,1
ibid
I. I21.2
2
The Superſtitious have too many Gods, beſt Welcome
2.5.1
the Prophane none at all 2. 459. 2 | Times: A Complaint of the Iniquity of
Suſpicion : Charity it felf, when it will al.
the Times ; with the Means how to re-
low Sufpicion
1. 83. 2 dreſs it
2.534. 2
V.
Where it is good to be ſuſpitions 1. Tongue : The Tongue will hardly leave that
89. 2 which the Heart is inured to 2. 174. 2
.
Suſpicion is quick-ſighted I. 186.2
A foul Tongue puniſhed with a foul Face V Ain-glory : Its Chara&ter
Valiant : The Character of a valiant
Greatneſs is uſually fufpitious I. 313. 1
1. 57. 2 Man
2. 453. 1
Swine : Who are the Swine carried by the
Innocency no Shelter for an evil Tongue
All Valour is Cowardiſe to that which is
Legion to the Pit of Perdition 2. 47. 2
1.61. I
built upon Religion
1.182.1.
How ſhould Men be Hypocrites, if they A valiant Man is Maſter of himfelf,
had not good Tongues
1. 134. 2 and fubdues his Paſſions to Reaſon
Tranquillity : vide Quietneſs.
2. 453. I
T
Seneca's Rules of Tranquillity abridg’d 2. Variety, in things not prohibited, even
178.1
in Religious Matters allowable 2.2 30 2
Subordinate Rules of Tranquillity 2.190.1 Vaſhti is caſt off
Amar : Of her and Amnon 1. 187.1 Travels : Advice therein, with the Defcri.
1.319.2
Her bewailing her Virginity 1.188.2
She being called, refuſeth to come; with
ption of ſome Men's Ends in them
the iſſue
Teachers : The Sins of Teachers are the Tea-
1. 318. 2
504. 2 Vengeance : God's Vengeance wlien it is hoc-
cbers of Sin
1.142. I Two Occaſions of Travel 2. 481.)
teſt, it maketh Differences of Men
Tears : Obſervations of them 2. 166. I
Youch not ſo fit for Travel as ſome think
61.2
Temple : It is good coming to the Temple
ibid. 2
Vide Revenge.
howſoever
1.33.1
Of too much Speed in fending them forth
The building of the Temple
No Strength can keep Sinners from God's
2. 482.1
Vengeance
I 79.1
Four Temples to be ſeen in that one
Early Travel and early riſing compared in God hath more Ways for Vengeance than
213. 2 three things
2. 483. I he hath Creatures
The Reſemblances of it with the Temple What the Travels of our Gentry robs them Small Comfort in the Delay of Vengeance
of our Body
ibid.
of
2. 484. I
1. 148. I
A ſingular and pathetical Diſſuaſion from
Travel for Table-talk cenſured 2.485.2 Vengeance againſt Rebels may ſleep but
- defiling the Temple
I. 288. 2
The Traveller's Stake for the goodly Fur. cannot die
No Stir was ever in Judah wherein God's
niture of his Gentry 2. 486:2 Only the Cry of our Sins moves God to
Temple ſuffered not
I. 302 I. The Traveller's Entertainment in Popiſh
Six times pillaged
call for Vengeance
ibid.
1.27 3.2
Places
2. 488. 1
How ready it is to execute
A pretty mournful Elegy for its Over-
What by Travel Men get for Manners See the Readineſs of the Creatures thereto
throw
I. 306. 2.
2. 491. I
1.291.2
The Samaritans, becauſe they could not
A Suit to his Sovereign and the Gentry Vertue not look'd upon alike with all Eyes
be admitted to help to work in building in this thing
2.492 1
1.42.2
the Temple, ſee how they hinder it I.
Travel of Curioſity cenſured 2.481.2 Every Vertue a Diſgrace, when every
309. I
Obſervations of the Author in his Travel Vice hath a Title
The long Time it was in building ibid.2
1.29.2
2.5011
Thoſe Men are worſe than Devils that
None but the King might fit within the
Travel perfecteth Wiſdom, and Obſerva hate Men for Vertse
Verge of the Temple
2.211, I tion gives Perfe&tion to Travel 2. 508. 2
No Church, no Chriſtian Heart, which is
Vertue, what great Riches it is 1.124.2
The Practice of voluntary Travel Vertue is not propagated 2.166.1
not a Temple of God
2. 14.1
317. 2 Vexation : There is nothing can be a great-
Chriſt's Proceſſion to the Temple 2.131.2 Treaſon againſt God revenged by Treaſon
Chriſt's firſt Walk was to the Temple 2.
er Vexation to the Wicked, than the
from Men
1. 278. 2 Proſperity of God's Church
1.313. 2
133; 2 Treaſure : The Hearts moſt valuable Trea- vice : Every Vice hath a Title, when eve-
The ſumptuous and ſtately Temples of the
Jure
VO2
2. 245. I ry Virtue hath a Diſgrace I 29.2
Mexicans
2. 469.: Tribute-Money paid to
2029
2. 122• 2 Viciſſitudes of Favours and Affli&tions 2.
Temptations : Thoſe Temptations are moſt
No earthly Saintſhip can exempt from
280.2
powerful, which fetch their Force from
Tribute, to whom it belongech 2. 123.2 Viktory: The Victories of God go not by
Pretence of Religious Obedience 1. Troubles : The Troubles of holy Minds end Strength, but by Innocence 1.81.3
20
161. 2
No Temptation fo dangerous, as that Truft: We may and ought to truſt God
2.7. 1. Virgin : To pray to the Bleſſed Virgin in the
Angel's Salutation, were to abuſe the
which comes under the Vail of Holineſs
from Experience
2 2 26. 2 Virgin, the Angel, the Salutation 2.7.1
16. га. Я ез
1. 225. 2 Truth within keeps the Walls without He cannot honour her too much thac
Thoſe of our Saviour of the fame kind
2.501. 2 does not deify her
ibid.
with thoſe of the firſt Adam, and what How near Truth and Falhood meet toge- Virginty : God's Graces never confined to
they were
ba 2.22. 2
ther 5999x9,290T 9
1. 68. I
ic
Like Waves they break one on the Neck
1.303. 1
Truth is not afraid of any Light 1.142.1 vifion : Of the Viſion of God upon the E-
2. of another in
2. 23. 2 Truth, how it may be concealed tho' not greſſion of the Soul
2.4092
Chriſt comes no ſooner out of the Water
denied
I. 150. I God never graceth the Idle with Viſions
of Baptiſm, than he enters into the Fire Truth muſt not be meaſured by the Poll
1. 32. 2
of Temptation
2. 21. I
1. 248. 2
Could we fee both ſides of a Temptation, Truth's Lor
Not to be proud of ſeeing Viſions; the
ibid. Reaſon
1. 69. 1
the Kingdom of Darkneſs would not be No Circumſtance can vary the form of Unanimity : It is not in the greateſt Eccle-
fo populouson 2. 26. I
divine Truth
I. 303. 1
fiaftical Aſſemblies ever an Argument
No Safety without viewing the Back, as Trath may be fmother’d, but it cannot die of Truth
1. 249. I
well as the Face of a Temptation Vibid.
1. 330. Unanſwerable : How unanſwerable Chriſtians
Comfort againſt Temptations
2. 303. 2
Sometimes it may be extremely prejudi are to the Example of Chriſt 2. 277. 2
Of the frequent injecting of Temptations cial to ſpeak all Truths. ºb 03 2. 145. 2 Unbelief : Ic ſhall condemn the World
2,566.1 All the Truth not to be found in one
2. 35. 2
Thankfulneſs : A true Token of a thankful Opinion
2.169.2
There is ever an Abſurdity in it 2. 66. 2
3. Heart
I. 127. I Tryals : God's Tryals are many times no lefs | Ungodlineſs: An unmannerly Godleſnefs to
Thankſgiving : The unſpeakable Advan ſharp than long
I. 273. 2
take God's Creatures without his leave
tage of the continual Exerciſe of Thank - Tyrants : How they in their chiefeſt Plots
1.138.2
b giving
2. 264.2
1. 283. 1 Union : The Kind and Manner of our Union
Throne : In the Removal of the Wicked The Iflue of Tyrannical Government 1,
with Chriſt
is the Eſtabliſhment of the Throne 2.
2. 346.1
284. 2 Our Union with Chriſt illuſtrated by feve-
dan 65. I Tyrants cloak their Cruelty with Pretence ral Reſemblances
We ſhould come boldly to the Throne of
2. 348. 2
of Juſtice
2,65. 2 The External Privileges of this Union
Grace, becauſe of the Grace of the Throne
2. 355. I
2. 86. 1.cat
The Means by which this Union is
Thoughts: Good Thoughts make but a Thoo.
9
wrought
row-fare in the Wicked
2. 356. 1
21. 35.21 paglalt aus
The Union of Chriſt's Members wich
Tidings : Supernatural Tidings at the firft sigurvilond blow sus area
themſelves
ibid. 2
hearing aſtoniſh the Heart, and are en
United : The Honour ad Happineſs of
15 tertained with Doubts by thoſe, which od or solgt on it
being united to Chriſt
2. 345. 2
upon further acquaintance give them the noisevol baleníollando
Unity: Where God uniteth Hearts, carnal
boog
L 11111
Reſpecta
so
07
20
are befooled
DOM

An Alphabetical TABLE CAR
1. IO2. I
tures
I. 102. I
232101 2.451. I
ces
2.
a 2. 482, 1
of the Work.
Reſpects are too weak to diffever them medy, is not Courage but Cruelty, in Widow : The Widow's Son raiſed
2.33.1
I. 155. 2 God's Sights
Her mournful Condition pretcily diſplay'd
Unity not to be boaſted of, being incident It is a noble Diſpoſition in a Victor to
ibid.
to evil Spirits
2.45.2 call for Ceſſation of War I. 174. 2
The Widon's Mites too 2. 119. I
If 'cis hely, the Confent is angelical; if Dearth is added unto War 1. 315.1 Wife: A good Note for Wives
I. 104. 2
finful, devilith
ibid. Warfare : Our fpiritual Warfare admits of what it is to follow nothing but the Eye
Leſs Unity in the Romiſh than in the Ro. no Intermiſſion
2.168.2 in the Choice of a Wifen 1. 106. I
man Church
2. 476.2 Warning not taken, is a Preſage of Deſtru All the Riches of the World not worth a
Urproficiency : The Grounds thereof 2. etion
virtuous and prudent Wife 1.224. 2
I. III. 2
233.1 No Warning will ſerve the obdurare Heart The Hurt that came to Solomon by his
Unthankfulneſs : It is not in generous Na.
I. 136. 2
Wives
1. 216, 2
2.222.2 It is no ſmall Mercy of God to give us
Of Jeroboam's Wife
I. 227. I
Unthrift : His Chara&er
2. 222. 2 Warning of our Death 1. 295. 2 Will: The Will of God is the Rule of all
Unworthy : It is no ſmall Miſery to be ob Warning is a lawful Guard to a wiſe Ad Good ; and therefore it is not good to
lig'd to the Unwort hy
I. 208. 1 verfary
I. 314. 2 enquire after any other Reaſons of it
Vocation : vide Calling
Warrant: A Note for doing unwarrantable
120 1. 166. 2
Honeſt Men may not be aſhamed of ho Actions
I. 114. ?
How the Will of God may be done chank-
neft Vocations
I. 32.2 Watching and praying are the Safety of the
leſsly
nie 1. 277.2
We ought to keep within the Bounds of City
I. 314.2
Whether God's Will were changed by
our Vocation
2. 106. 2 Watchman : It is all one to have a blind adding 15 Years to Hezekiah's Days 1.
A Chriftian never lives without a Vocation and a mute Watchman
SO
I. 277. 2
hoog i 290.2
2. 339.2 Ways : A Chriſtian in all his Ways muſt How careful we ſhould be to make our
Vow : Jephtha's Vow
have three Guides : Firſt, Truth ; Se.
Wills
I. 295. 2
Vows are like Scents
ibid. condly, Charity; Thirdly, Wiſdom 2. Wine: It is a Mockerad os 1.184. 1
An unlawful Vow not to be kept ibid.
167.2 Wiſe
, or Wisdom : The Character of a wife
The Obligation of a ſecret Vow 11 27.1 The Way to Life, in what reſpect narrow
Man
How facred our Vow ſhould be in things
2. 245. 2
Lewd Men call their wicked Policies Wif-
juſt and expedient
1.145.2 Weakneſs : Wherefore ſerve the Examples domownia
I. 28.2
Rath Vows feldom free from Inconvenien of the Weak
1. 164. 1
Good Diſcourſe is but the Froth of Wif-
dom
I. 146. 1 Wealth : vide Riches.
VOI. 216. I
Of David's Von
1. 164, 2 No judging of Men by their Purſes We cannot be wiſe unleſs we receive the
The Sick Man's towe
2.251.2
1.163. 2 Knowled of our felves by direct Beams
We forgec in Proſperity our Vows in Ad True Wealth, Wherein it conſiſts
Limon
1 2.31
verſity
2. 252. I
239.1 Wiſdom's chief Improvement
2. 56. 2
Uprightneſs : Many profeſs it who are all The Cares that attend Wealth 2.3141 The Wiſdom of God is effential to him .
Guile
1. 281. 1 Weary : We are foon weary of all Objects felf, and infinite, loto
2. 379. I
A true Note of an upright Heart I. or Occupations under the Sun 2.254.2 Wijbes, if never fo fervent, when tranlient
294. 2 Well-doing : What we thould do when bla avail but little
2. 382. 2
Uriah : Of him, and David, and Bathſhebah med for Well-doing
2. 112. 2 Wit : Great Wits oft-times miſlead both the
Owners and Followers
1. 182. 2 | White: It was ever the Colour of Joy,
2. 38.1
How his Auſterity doth condemn David's and Linnen was light for Uſe Rach-ripe Wits prevent their own Perfe-
Wantonnefs
Etion" ESH
1. 183.2
178.1
Witches: Saul's ſeeking to them 1.168. I
Uſe : It makes Maſterdom
- 2.171.1 Whitaker commended
2.503.1
Of the Witch of Endor
Uſurpation is full of Jealouſy and Fear 2. Wicked : vide Sin & Wickedneſs
I. 167.2
The Wicked owe themſelves to the Good She was no leſs crafty than wicked 1.
Vulgar : The baſe Idol of a proud Man is
1. 16. 2
the Vulgar
2.146.2 Wickedneſs is ever cowardly I. 28. 1
Witchansolves in the Defarts of Ardenna
Uzzah and the Ark
1. 176. I
2. 502. I
Of his Death, and pretty Obſervations God his own
I. 35.1
thereon
The Company of the Wicked dangerous feſſed on the wheel to have devoured
His Sin
I. 177. 1
I. 61.2 forty two Children
Uzziah Leprous
1. 287.2 The Wicked never care for obſerving God's! The marvellous Multitude of Witches
His Pride
1.288. 2 Judgments until themſelves be touched abounding in all parts at this Time 2.
A fingular and pathetical Diſſuaſion of
1. 66.2 Vod
him from prophaning the Temple ibid. Wickedneſs meeting with Power, what it Witneſs: God would in all the Ranks of
His oppoſing of it
ibid. doth
1. 68. I intelligent Creatures have ſome to be
His acknowledgment of God's juſt Judg. It is not enough to gaze on the Wicked Witneſſes of his Sonses to slo 2. 10. 2
ment upon him
1. 289. 1
neſs of the Times, excepe we fet-too to Moſes and Elias the two Witneſſes alluded
redreſs it
I. 71. 2
to in the Apocalypſe DOVE 2.95.
When God by the Wicked hath beaten his Wonders : The four principal Wonders of
Children, he will burn the Rod 1. Chrift's Life
samo 2.98.1
o 89. 2 Word : The Milk and ſtrong Meat therein
It is no Thanks to themſelves, that
2• 172. 2
W.
wicked Men cannot be cruel 1. 109. I
Many hardned by the Word w 1.16.1
Wicked Men never fee fairer Proſpects, If private Spirits once croſs a written
than when they are upon the Brink of Word, let them be accurſed
1. 318. I
Aik : The Walk upon the Water Deſtruction
I. JIO. I
Saul's fair Words
1. 156.2
2. 73.1 Wicked Men, when by carnal Means they Of Nabal's evil Words
1. 163.2
Want : Meeting with impatient Minds, think to make their Peace, plunge them- Words and Diſeaſes grow on with Years
how it tranſports
1.39. 2 felves into deeper Miſery 1. 149. 1
on 2.171.2
None to be deſpis'd for Want, ſeeing the The Wicked hath none fo great Enemy to Works: When we make a right uſe of
Mother of our Lord was ſo poor 2. him as he is to himſelf I. 166. 1 the Works of God
1.76.1
13. 2 The Mercies of the Wicked are cruel If others Power hinder us in the Work of
From our Saviour we may learn to want
1. 2 26.2 God, our Will may not be counted
and abound
2. 9. 2
Wicked Hearts are ſo much the worſe, by guilty
1. 309. 2
By occafion thereof the Devil moves to how much God is the better I. 274. 2 Good Works, how accepted and rewarded
unwarrantable Courſes
2. 23. 1 An excellenc Uſe of favour of the Wicked
no Teva
*1.317.1
Several forts of thoſe that know not how
I. 275.1
The immediate Works of God perfect in
to want
2. 273. 2
Wicked Men are not the fame in Health as an Inſtant
2. 47. I
Who they are that know how to want in Sickneſs
ibid. From the Sight of all the Works of God,
2. 274. 1
Lewd Men are the worſe for Admonition we may raiſe ſufficient matter to glorify
Wantonneſs : No Sin more plauſible than it
I. 294. 1
him
2. 258. I
1.70. 2
No Peace to the Wicked 2.66. World : Worldly Cares fitly compared to
War: There is no warring againſt God If all Wicked Men ſhould conſpire on
Thorns
5. RL 9 2. 170. I
I. 79. I Earth, there would be no living in it An Epiſtle on the Contempt of che
A good Rule to be obſerved in the Suc-
ibid. 2 World
als 2. 499. E
ceſs, or Want of Succeſs in War Wickedneſs is no leſs pleaſing to the evil How to uſe the World without Danger
81.2
Angels, than Holineſs and Devotion to seviyepotrdil 2. 549. 2
To make War any other but our laſt Re-
che good
2. 248.21 The over-prizing of worldly Things, what
ic
II. I
168. 2
1.196.1 "The Wicked in Proſperity will hardly give One of them executed at Limburgh con-
ibid. 2
ibid.
W
I.

An Alphabetical T ABLE of the Work.
it doth
1.82• 2 Writing Notes from the Mouth of the Zeal: The Goodneſs of God in winking at
The World's Courtefies, what I.107.2 Preacher cenſured
2. 266. 2 the Errors of honeſt Zeal
1. 51. I
The vain Hopes of worldly Men coſt them
The Zeal of God barrs out weak Delibe
dear
I. 133. 2
rations
1. 71. 2
The Holineſs of the Worldly-minded 1.
God's Love to our Zeal
เ ibido
145.2
Y.
Wiſdom is a good Guide to Zeal
Its Viciffitudes
1.307.1
87.4
Worldly Hearts, by what they are led
We may learn Zeal of Idolaters I. II 2.2
1.325.1
lelding : Sometimes there is as much Good Zeal cannot bear out Preſumption
One half of the World knows not how
I. 119. I
the other lives
2. 168. I
1.278.1 The Hear of Zeal, what Prejudice it doth
A threefold World
2. 199. I
Yoak: The Yoak of Chriſt an eaſy Yoak fometimes
I. 174. 1
The Preſervation and Government of this
2. 233. 2 Self-love doth fometimes borrow the Face
World no lefs wonderful than the Frame Youth : God will not accept of the Dregs
of true Zeal
ibid. 2
2. 380. I of old Age, if we give him not the Worldly Hearts can ſee nothing in A&ti-
The immenſe Greatneſs of the material
Head of our Youth
2. 173. I ons of Zeal, but Folly and Madneſs 1.
World
2. 398. I
An Admonition to Parents for being
The Stars are all ſo many Worlds of Light of too much Speed in fending our Youth
178. 1
careful
2. 481.2 The firſt Motions of Zeal are commonly
. Of
ſtrong and fervent
1. 308. 2
The ſpiritual and intelligible World much to travel
ibid. An Expoſtulation with faſhionableChrifti-
more excellent than the material ibid. Where Youth's Lawleſsneſs can find Picy
ans, who will not go one foot beyond o-
That there is an inviſible World of Spirits,
what Wickedneſs can it forbear I. thers in holy Zeal
2.59. 2
ibid. 2
116.2 Rectify'd Zeal not more uſeful than inor.
The Diſtribution of the inviſible World Youth and Eaſe let looſe their Appetites dinate Zeal is pernicious
2. 399.1
1. 187. 1 Faults of Uncharitableneſs cannot be
The Compariſon of the Viſible and Invi. The Ways of Youth fteep and flippery ſwallow'd up in Zeal
2. 85. I
fible World
2. 425. I
2. 217. 1 Zebedee : The Ambition of his two Sons
How our Thoughts and Affections ſhould
Youth deſcribed at large
I. 219. 1
2. I 20. I
be taken up with the Inviſible World Its Happineſs when it falls into the Zedekiah: What he was, and how he lived
ibid.
hands of faithful Counſellors 1. 301. 2
1.305. 2
The unfatisfying Condition of all worldly 'Tis too much affected with Change The fearful Miſery that he ſuffered of
Things
2. 275. 2
2. 225. 2 Nebuchadnezzar
ibid.
Sometimes the World under-rates him that
Zerubbabel: Of him and Ezra 1. 307. I
finds reaſon to ſet an high Price upon
Ziba: Of him and Mephibofheth I. 178. 2
himſelf
2. 31. I
His Flattery and Fallhood diſcovered 1.
We have Ear and Tongue enough for the
Z.
179. 2
World, neither for God
2. 55. I
His Due, what it was deſervedly
Worſhip : External Worſhip of ſmall Value
2. 43. 1
Accheus
2.58.1 Ziglag ſpoiled and revenged
Z
Worthineſs : All our Worthineſs is in a ca-
1.159.2
The Throng keeps him from Chrift
pable Miſery
2. 53. I
2. 59. 1
2. 84. 2
I
180. I
FINI
S.

NON
CIRCULATING
.
THE UNIVERSITY OF MICHIGAN
GRADUATE LIBRARY
DATE DUE
CARREL-BOOK
APR 2 5-1972
BOUND
NON
CIRCULATING
OCT 15 1941
UNIV. OF VICH,
LIBRARY
UNIVERSITY OF MICHIGAN
3 9015 08462 5774